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The Christ
John E. Remsberg
Chapter 10
Sources of the Christ Myth:
Ancient Religions
Christ and the religion he is said to have founded are composite products,
made up, to a great extent, of the attributes, the doctrines, and the customs of
the gods and the religions which preceded them and existed around them. The
Christian believes that Christ is coexistent with his father, Jehovah -- that he
has existed from the foundations of the world. This is in a measure true. The
years that have elapsed since his alleged incarnation are few compared with the
years of his gestation in the intellectual womb of humanity.
To understand the origin and nature of Christ and Christianity it is
necessary to know something of the religious systems and doctrines from which
they were evolved. The following, some in a large and others in but a small
degree, contributed to mold this supposed divine incarnation and inspire this
supposed revelation: Nature or Sex Worship. Solar Worship. Astral Worship.
Worship of the Elements and Forces of Nature. Worship of Animals and Plants.
Fetichism. Polytheism. Monotheism. The Mediatorial Idea The Messianic Idea The
Logos. The Perfect Man.
Nature or Sex Worship
The deification and worship of the procreative organs and the generative
principles of life is one of the oldest and one of the most universal of
religions. It has been called the foundation of all religions. In some nations
the worship of the male energy, Phallic worship, predominated; in others the
worship of the female energy, Yoni worship, prevailed. But in all both elements
were recognized. Mrs. Besant says: "Womanhood has been worshiped in all ages of
the world, and maternity has been deified by all creeds: from the savage who
bowed before the female symbol of motherhood, to the philosophic Comtist who
adores woman 'in the past, the present, and the future,' as mother, wife, and
daughter, the worship of the female element in nature has run side by side with
that of the male; the worship is one and the same in all religions, and runs in
an unbroken thread from the barbarous ages to the present time."
Among the life generating gods may be named Vishnu, Osiris, Zeus, Priapus,
Adonis, Bacchus, Saturn, Apollo, Baal, Moloch, and Jehovah. Among the receptive
life producing goddesses were Isis, Rhea, Ceres, Venus, Istar, Astarte, Aschera,
Devaki, Eve, and Mary. Where the worship of the female element largely prevailed
the Virgin and Child was a favorite deity. Isis and Hortrs, Rhea and Quirinus,
Leto and Apollo, Devaki and Krishna, Mary and Christ, all had their inception in
the sex worship of primitive man.
The symbol of Phallic worship, the cross, has become the emblem of
Christianity. I quote again from our English authoress: "We find the cross in
India, Egypt, Tibet, Japan, always as the sign of life-giving power, it was worn
as an amulet by girls and women, and seems to have been specially worn by the
women attached to the temples [sacred prostitutes], as a symbol of what was, to
them, a religious calling. The cross is, in fact, nothing but the refined
phallus, and in the Christian religion is a significant emblem of its pagan
origin; it was adored, carved in temples, and worn as a sacred emblem by sun and
nature worshipers, long before there were any Christians to adore, carve, and
wear it. The crowd kneeling before the cross in Roman Catholic and in High
Anglican churches is a simple reproduction of the crowd who knelt before it in
the temples of ancient days, and the girls who wear it amongst ourselves are --
in the most innocent unconsciousness of its real significance -- exactly copying
the Indian and Egyptian women of an elder time."
The American Cyclopedia says: "The crux ansata, so common on Egyptian
monuments, symbolizes the union of the active and passive principles of nature.
In the Etruscan tombs have been found crosses of four phalli."
Regarding this subject, McClintock and Strong's Cyclopeclia of Biblical,
Theological and Ecclesiastical Literature, a standard orthodox Christian
authority, says: "The sign of the cross is found as a holy symbol among several
ancient nations.... Sometimes it is the phallus" (Art. "Cross"). The same
authority says that the Tau or sign of life (one form of the Phallic cross) "was
adopted by some of the early Christians in lieu of the cross ... Christian
inscriptions at the great oasis are headed by this symbol; it has been found on
Christian monuments at Rome" (Art. "Egypt").
Dr. Thomas Inman, of England, one of the foremost authorities on ancient
symbolism, says: "It has been reserved for Christian art to crowd our churches
with the emblems of Bel and Astarte, Baalim and Ashtoreth, linga and yoni, and
to elevate the phallus to the position of the supreme deity" (Ancient Pagan
and Modern Christian Symbolism, p. 16).
Describing the chasuble, worn by Christian priests, Dr. Inman says: "Its form
is that of the vesica piscis, one of the most common emblems of the yoni. It is
adorned by the Triad. When worn by the priest, he forms the male element, and
with the chasuble completes the sacred four. When worshiping the ancient
goddesses, whom Mary has displaced, the officiating ministers clothed themselves
in feminine attire. Hence the rise of the chemise, etc. Even the tonsured head,
adopted from the priests of the Egyptian Isis, represents 'l'anneau'; so that on
head, shoulders, breast and body, we may see on Christian priests the relics of
the worship of Venus, and the adoration of woman! How horrible all this would
sound if, instead of using veiled language, we had employed vulgar words. The
idea of a man adorning himself, woven ministering before God and the people,
with the effigies of those parts which nature as well as civilization teaches us
to conceal, would be simply disgusting, but when all is said to be mysterious
and connected with hidden signification, almost everybody tolerates and many
eulogize or admire it!" (ibid., p. 104).
Westropp and Wake, in their Ancient Symbol Worship, state that Judaism
and Christianity have been largely derived from Phallic worship. Westropp says:
"Circumcision was in its inception a purely Phallic ordinance." Our Christian
marriage ceremonies, he says, are relics of this worship. Wake says: "In the
recognition of God as the universal father, the great Parent of mankind, there
is a development of the fundamental idea of Phallism. In the position assigned
to Mary as the mother of God the paramount principle of the primitive belief is
again predominant. The nimbus, the aureole, the cross, the fish, and even the
spires of churches, are symbols retained from the old Phallic worship."
Dr. Alexander Wilder says: "There is not a fast or festival, procession or
sacrament, social custom or religious symbol, existing at the present day which
has not been taken bodily from Phallism, or from some successive system of
Paganism."
Aschera, the voluptuous goddess of fertility, was a Hebrew goddess and was
worshiped, along with Jehovah, in the temple itself at Jerusalem. Jules Soury,
of France, in his Religion of Israel (p. 68), says: "Under the kings of
Judah and Israel, the symbol of Aschera [the phallus] became an object of
general piety which was found in every house. Thus in the provinces of France,
we still find gigantic crosses on the high roads, on the crossways of the woods
which serve as resting places at the Fete Dieu, while, under the porches of
churches, vendors of religious toys still sell little Christs in wood or metal
for a few half-pence. The rich women of Israel, the bourgeoises of Jerusalem,
wore the symbols of Aschera in gold and silver, a sort of medals of the Virgin
of the time, which were at once jewels and objects of devotion." Dulaure,
another French author, tells us that the worship of Priapus, the god of
procreation, under the name of St. Fontin, with rites of the most indelicate
character, prevailed in the Catholic church in several provinces of France and
Italy up to the middle of the eighteenth century, or later.
The sex worship of the Semitic tribes of Western Asia had its origin, it is
believed, in India, where, under the name of Sakti worship, it prevails today,
three-fourth of the Hindoos, it is claimed, belonging to this sect. The worship
is thus described by the Encyclopedia Britannica's chief authority on the
subject, Prof. H. H. Wilson: "The ceremonies are mostly gone through in a mixed
society, the Sakti being personified by a naked female, to whom meat and wine
are offered and then distributed amongst the company. These eat and drink
alternately with gesticulations and mantras -- and when the religious part of
the business is over, the males and females rush together and indulge in a wild
orgy."
The foregoing is almost an exact description of the Agapae, or Love Feasts,
as they were observed for a time in the early Christian church.
Associated with the worship of Aschera and other goddesses of this character
was what is known as sacred prostitution. Thousands of women, the fairest and
best lured of their race, and also men (sodomites), prostituted themselves for
the support of their religion. John Clark Ridpath, in his History of the
World, dwells upon this institution. It was practiced for centuries among
the Hebrews, constituting a part of the temple worship, the Jewish kings, with
the exception of a few, like Hezekiah and Josiah, sanctioning it. Solomon's
temple was largely a Pagan temple. Before it stood two Phallic pillars, while
its doors were ornamented with symbols of Phallic and Solar worship. Solomon
worshiped, in addition to other Pagan deities, Astarte (Ashtoreth), the Sidonian
Aschera (1 Kings, xi, 5, 7). The pietistic writers of the Bible condemn it, but
in spite of a few spasmodic efforts to suppress the worship, it continued to
flourish until long after the Captivity. From Soury's account of the sanctified
prostitution of Israel I quote the following: "The tents of the sacred
prostitutes were generally erected on the 'high places,' where sacrifices were
offered, beside the tablet of Baal or Iahveh [Jehovah] and the symbol of Aschera
(Isaiah lvii, 7, et seq.; Ezekiel xxiii, 14; Hosea iv, 17). These tents were
woven and ornamented with figures by the priestesses of Aschera Robed in
splendid garments, their tresses dripping with perfumes, their cheeks painted
with vermilion, their eyes lilack-circled with antimony, their eyelashes
lengthened with a compound of gums, musk and ebony, the priestesses awaited the
worshipers of the goddess within these tents (Numbers xxv, 8) on spacious beds
(Isaiah lvii, 8); they fixed their own price and conditions, and poured the
money into the treasury of the temple" (Religion of Israel, p. 71). After
describing the temple of Zarpanit, which was furnished with cells for the use of
the Babylonian women, Dr. Soury says: "Cells of the same kind, serving the same
purpose, existed at Jerusalem in the very temple of Jehovah, wherein Aschera had
her symbol and was adored" (ibid., 72). "Prostitutes," says this writer, "were
of both sexes. The men were called kedeschim, the women kedeschoth -- that is
'holy, vowed, consecrated.' Deuteronomy bears witness that both the one and the
other brought the hire of their prostitution into the treasury of the temple of
Jehovah. This paid in part the expenses of worship at Jerusalem" (ibid., 73).
"If then, in Hebrew law and practice," says Dr. Inman, "we find such a strong
infusion of the sexual element, we cannot be surprised if it should be found
elsewhere, and gradually influence Christianity" (Ancient Symbolism).
"The worship of God the Father has repeatedly clashed with that of God the
Mother, and the votaries of each respectively have worn badges characteristic of
the sex of their deity.... Our sexual sections are as well marked as those in
ancient Jerusalem, which swore by Jehovah and Ashtoreth respectively" (ibid.).
It is well known that religious prostitution has been practiced in some form
by Christ's devotees from the earliest ages of the church down to the present
time. Writing of the middle ages Lecky, the historian of European morals, says:
"We may not lay much stress on such isolated instances of depravity as that of
Pope John XXII, who was condemned, among many other crimes, for incest and
adultery; or the abbot-elect of St. Augustine, at Canterbury, who in 1171 was
found, on investigation, to have seventeen illegitimate children in a single
village; or an abbot of St. Pelayo, in Spain, who in 1130 was proved to have
kept no less than seventy concubines; or Henry III, bishop of Liege, who was
deposed in 1274 for having sixty-five illegitimate children; but it is
impossible to resist the evidence of a long chain of Councils and ecclesiastical
writers, who conspire in depicting far greater evils than simple concubinage....
The writers of the middle ages are full of accounts of nunneries that were like
brothels, of the vast multitude of infanticides within their walls, and of that
inveterate prevalence of incest among the clergy, which rendered it necessary
again and again to issue the most stringent enactments that priests should not
be permitted to live with their mothers or sisters" (History of European
Morals, Vol. II, p. 331).
For centuries the worship of the Virgin Mary, the Christian goddess
of reproduction and motherhood, was supreme; the worship of God and Christ being
subordinated to it. During these centuries, Hallam tells us, chastity was almost
unknown. In every land, every class ignored the seventh commandment, because it
was taught and believed that all offenses of this character were condoned by the
Virgin. Hallam cites numerous instances of her alleged interventions in behalf
of those who indulged in illegitimate practices. The following is one: "In one
tale the Virgin takes the shape of a nun, who had eloped from the convent, and
performs her duties ten years, till, tired of a libertine life, she returns
unsuspected. This was in consideration of her having never omitted to say an Ave
as she passed the Virgin's image" (Middle Ages, p. 604).
Christian chivalry, so much lauded in our day, was simply a form of sex
worship. Hallam characterizes it as unbridled libertinism. The writings of that
age, like those of Boccaccio, he says, indicate "a general dissoluteness in the
intercourse of the sexes.... The violation of marriage vows passes in them for
an incontestable privilege of the brave and the fair" (ibid., p. 666).
Holy pilgrimages to the shrines of saints were usually pilgrimages to the
shrine of Venus. "Some of the modes of atonement which the church most approved,
were particularly hostile to public morals. None was so usual as pilgrimage;
whether to Jerusalem or Rome, which were the great objects of devotion, or to
the shrine of some national saint, a James of Compostella, a David, or a Thomas
Becket. This licensed vagrancy was naturally productive of dissoluteness,
especially among the women. Our English ladies, in their zeal to obtain the
spiritual treasures of Rome, are said to have relaxed the necessary caution
about one that was in their own custody" (ibid., p. 607).
The prelates of the church, being equally culpable, winked at the
licentiousness of the lower orders of the clergy. "In every country," says
Hallam, "the secular and parochial clergy kept women in their houses, upon more
or less acknowledged terms of intercourse, by a connivance of their
ecclesiastical superiors" (ibid., p. 353). "A writer of respectable authority
asserts that the clergy frequently obtained a bishop's license to cohabit with a
mate" (ibid., p. 354).
Another form of "sanctified" sexual indulgence, and which received the
sanction of the church, was what is known as Marquette. Concerning this custom
Mrs. Matilda Joslyn Gage, in her Woman, Church and State, says: "The law
known as Marchetta, or Marquette, compelled newly married women to a most
dishonorable servitude. They were regarded as the rightful prey of the Feudal
Lord from one to three days after their marriage, and from this custom the
eldest son of the serf was held as the son of the Lord.... Marquette was claimed
by the Lord's Spiritual, as well as by the Lord's Temporal. The Church, indeed,
was the bulwark of this base feudal claim." This is affirmed by the French
historian, Michelet. He says: "The lords spiritual (clergy) had this right no
less than the lords temporal. The parson, being a lord, expressly claimed the
first fruits of the bride" (La Sorcerie, p. 62).
The brazen lewdness of medieval Christianity has been driven into privacy.
But it still exists, and it is still religious. The Italian patriot, Garibaldi
bears this testimony: "In Rome, in 1849, I myself visited every convent. I was
present at all the investigations. Without a single exception we found
instruments of torture, and a cellar with the bodies of infant children."
Referring to the priests connected with certain convents, Dr. Inman says: "Their
practice was to instruct their victims that whatever was said or done must be
accompanied by a pious sentence. Thus, 'love you dearly' was a profane
expression; but 'I desire your company in the name of Jesus,' and 'I embrace in
you the Holy Virgin,' was orthodox."
Protestant readers, generally, will accept this testimony as true of Catholic
countries. But have Protestant countries a purer record? Lecky, classed as a
Protestant historian, says: "The two countries which are most thoroughly
pervaded by Protestant theology are probably Scotland and Sweden; and if we
measure their morality by the common though somewhat defective test that is
furnished by the number of illegitimate births, the first is well known to be
considerably below the average morality of European nations, while the second,
in this as in general criminality, has been pronounced by a very able and
impartial Protestant witness, who has had the fullest means of judging, to be
very far below every other Christian nation" (European Morals, Vol. I, p.
391).
The religion of Christ as it exists today is not only in its external forms,
but in its very essence, largely a survival of the nature worship of old. That
it is closely allied to it is admitted by Christian ministers themselves. The
Rev. Frederick Robertson says: "The devotional feelings are often singularly
allied to the animal nature. They conduct the unconscious victim of feelings
that appear divine, into a state of life, at which the world stands aghast;
fanaticism is always united with either excessive lewdness or desperate
asceticism," (Essays). The Rev. S. Baring-Gould, in Freaks of Fanaticism,
says: "The religious passion verges so closely on the sexual passion that a
slight additional pressure given to it bursts the partition, and both are
confused in a frenzy of religious debauch." The Rev. J. H. Noyes says:
"Religious love is a very near neighbor to sex love, and they always get mixed
in the intimacies and social excitement of [religious] revivals."
Solar Worship
Scarcely less prevalent than sex worship was the worship of the sun. While
sex worship was confined chiefly to the generation of human life, sun worship
comprehended the generation of all life. The sun was recognized as the
generative power of the universe. He overshadows the receptive earth from whom
all life is born. I quote from M. Soury: "Amid all these forces, the mightiest
is, without contradiction, the sun, the fire of heaven, father of earthly fire,
unique and supreme cause of motion and life on our planet. There is no need or
reason to understand that the very life, and as it were the blood of our
celestial father flows in the veins of the Earth, our mother. In the time of
love, when the luminous heaven embraces her, from her fertilized womb springs
forth a world. It is she who quivers on the plains where the soft moist air
waves gently on the grasses; it is she who climbs in the bush, who soars in the
oak, who fills the solitude with the joyous twitter of birds beneath the
cloudlet, or from the leaf-lined nests; it is she who in seas and in running
waters, or mountains and in woods, couples the gorgeous male with the ardent
female, throbs in every bosom, loves in every life. But all this terrestrial
life, all this warmth and all this light are but effluents from the sun." (Religion
of Israel, pp. 3, 4.)
Prof. Tyndall says: "We are no longer in a poetical but in a
purely mechanical sense, the children of the sun." "The sun," said Napoleon
Bonaparte, "gives all things life and fertility. It is the true God of the
earth."
John Newton, M.R.C.S., of England, says: "The glorious sun, that 'god of this
world' the source of life and light to our earth, was early adored, and an
effigy thereof used as a symbol. Mankind watched with rapture its rays gain
strength daily in the Spring until the golden, glories of Midsummer had arrived,
when the earth was bathed during the longest days in his beams, which ripened
the fruits that his returning course had started into life. When the sun once
more began its course downwards to the winter solstice, his votaries sorrowed,
for he seemed to sicken and grow paler at the advent of December, when his rays
scarcely reached the earth, and all nature, benumbed and cold, sunk into a
death-like sleep. Hence feasts and fasts were instituted to mark the
commencement of the various phases of the solar year, which have continued from
the earliest known period, under various names, to our own times" (The
Assyrian Grove).
The most prominent deities in the pantheons of the gods were solar deities.
Among these were Osiris, Vishnu, Mithra, Apollo, Hercules, Adonis, Bacchus, and
Baal. In the worship of some of these gods sex and solar worship were united.
The early Israelites were mostly sun worshipers. And even in later times, the
sun god, Baal. divided with Jehovah the worship of the Jews. Saul, Jonathan, and
David named their children in honor of this god. "Saul begat Jonathan,...and
Esh-baal. And the son of Jonathan was Merib-baal" (1 Chron. viii, 33, 34). David
named his last son, save one, Beeliada, "Baal Knows" (1 Chron. xiv, 7).
Solomon's worship included not merely the worship of Jehovah, but that of Baal
and other gods. His temple was filled with Pagan ornaments and emblems
pertaining to solar worship. Regarding this the Rev. Dr. Oort of Holland says:
"Solomon's temple had much in common with heathen edifices, and slight
modifications might have made it a suitable temple for Baal. This need not
surprise us, for the ancient religion of the Israelitish tribes was itself a
form of Nature-worship just as much as the religions of the Canaanites,
Phoenicians, Philistines, and other surrounding peoples were. Most of the
Israelites certainly saw no harm in these ornaments, since they were not aware
of any very great difference between the character of Yahweh [Jehovah] and that
of Baal, Astarte, or Moloch" (Bible for Learners, Vol. II, p. 88). Long
after the time of Solomon the horses and chariots of the Sun were kept in the
temple (2 Kings xxiii, 11). Many of the stories concerning Moses, Joshua, Jonah,
and other Bible characters are solar myths. Samson was a sun god. Dr. Oort says:
"Sun-worship was by no means unknown to the Israelites.... The myths that were
circulated among these people show that they were zealous worshipers of the sun.
These myths are still preserved, but, as in all other cases, they are so much
altered as to be hardly recognizable. The writer who has preserved them for us
lived at a time when the worship of the sun had long ago died out. He transforms
the sun god into an Israelite hero [Samson]" (ibid., I, p. 414). St. Augustine
believed that Samson and the sun god Hercules were one.
Charles Francois Dupuis, in his Origin of Worship, one of the most
elaborate and remarkable works on mythology ever penned, shows that nearly all
the religions of the world, including Christianity, were derived largely from
solar worship. All the solar deities, he says, have a common history. This
history, summarized, is substantially as follows: "The god is born about
December 25th, without sexual intercourse, for the sun, entering the winter
solstice, emerges in the sign of Virgo, the heavenly Virgin. His mother remains
ever-virgin, since the rays of the sun, passing through the zodiacal sign, leave
it intact. His infancy is begirt with dangers, because the new-born Sun is
feeble in the midst of the winter's fogs and mists, which threaten to devour
him; his life is one of toil and peril, culminating at the spring equinox in a
final struggle with the powers of darkness. At that period the day and night are
equal, and both fight for the mastery. Though the night veil the urn and he
seems dead; though he has descended out of sight, below the earth, yet he rises
again triumphant, and he rises in the sign of the Lamb, and is thus the Lamb of
God, carrying away the darkness and death of the winter months. Henceforth he
triumphs, growing ever stronger and more brilliant. He ascends into the zenith,
and there he glows, on the right hand of God, himself God, the very substance of
the Father, the brightness of his glory, and the express image of his person,
upholding all things by his lifegiving power."
Dr G. W. Brown, author of Researches in Oriental History, says:
"Strange as it may seem whilst Mithras and Osiris, Monysos and Bacchus, Apollo
and Serapis, with many others [including Christ] in name, all masculine sun
gods, and all interblended, a knowledge of one is generally a knowledge of the
whole, wherever located or worshiped."
If Christ was not originally a solar god he wears today the livery of one.
His mother, the Virgin, was the mother of the solar gods; his birthday,
Christmas, is the birthday of all the gods of the sun; his Twelve Apostles
correspond to the twelve signs of the Zodiac; according to the Gospels, at his
crucifixion the sun was eclipsed, he expired toward sunset, and rose again with
the sun; the day appointed for his worship, the Lord's day, is the dies solis,
Sunday, of the sun worshipers; while the principal feasts observed in memory of
him were once observed in honor of their goals. "Every detail of the Sun myth,"
says the noted astronomer, Richard A. Proctor, "is worked into the record of the
Galilean teacher."
The cross we have seen was a symbol of Phallic worship. The cross, and
especially the crucifix, was also an emblem of solar worship. It was caned or
painted on, or within, a circle representing the horizon, the head and feet and
the outstretched arms of the sacrificial offering or crucified Redeemer pointing
toward the four quarters of the horizon. The Lord's Supper, observed in memory
of Christ, was observed in memory of Mithra, Bacchus, and other solar gods. The
nimbus, or aureola, surrounding the head of Jesus in his portraits represents
the rays of the sun. It was thus that the ancient adorers of the sun adorned the
effigies of their god. There still exists a pillar erected by the sun worshipers
of Carthage. On this pillar is caned the sun god, Baal, with a nimbus encircling
his head.
The Christian doctrine of the resurrection had its origin in sun worship. As
the sun, the Father, rose from the dead, so it was believed that his earthly
children would also rise from the dead. "The daily disappearance and the
subsequent rise of the sun," says Newton, "appeared to many of the ancients as a
true resurrection; thus, while the east came to be regarded as the source of
light and warmth, happiness and glory, the west was associated with darkness and
chill, decay and death. This led to the custom of burying the dead so as to face
the east when they rose again, and of building temples and shrines with an
opening toward the east. To effect this, Vitruvius, two thousand years ago, gave
precise rules, which are still followed by Christian architects."
Max Mueller in his Origin of Religion (pp. 200, 201), says: "People
wonder why so much of the old mythology, the daily talk, of the Aryans was solar
what else could it have been? The names of the sun are endless and so are his
stories; but who he was, whence he came and whither he went, remained a mystery
from beginning to end.... Man looked up to the sun, yearning for the response of
a soul, and though that response never came, though his senses recoiled, dazzled
and blinded by an effulgence which he could not support, yet he never doubted
that the invisible was there, and that, where his senses failed him, where he
could neither grasp nor comprehend, he might still shut his eyes and trust, fall
down and worship."
This worship of old survives in the worship of today. A knowledge of the
location, the limits and the nature of the sun has gradually convinced the world
that this is not God's dwelling place; but somewhere in the infinite expanse of
the blue beyond they fancy he has his throne. To this imaginary being is
rendered the same adoration that was rendered to him by primitive man -- the
adoration of childish ignorance.
Astral Worship
The worship of the planets and stars was probably a later development than
sex and solar worship. It flourished for a time in nearly every part of the
world, and left its impress on the religions that succeeded it.
In Chaldea, one of the principal sources of Judaism and Christianity, the
worship of the stars prevailed. I quote from Dr. Ridpath: "In their aspirations
for communion with the higher powers, the yearning of the ancient Chaldeans
turned upwards to the planets and the stars. The horizon of the Babylonian plain
was uniform and boundless. It was the heaven above rather than the earth
beneath, which exhibited variety and life. The Zodiac was ever new with its
brilliant evolutions. Through the clear atmosphere the tracks of the shining
orbs could be traced in every phase and transposition. With each dawn of morning
light, with each recurrence of the evening twilight, a new panorama
spread before the reverent imagination of the dreamer, and he saw in the moving
spheres not only the abode but the manifested glory of his gods" (History of
the World, Vol. 1, p. 138).
"Until today, in the high light of civilization, the idea of some kind of
domination of the stars over the affairs of human life has hardly released its
hold on the minds of men; and the language of the old Chaldean ritual of signs
has still a familiar sound in the ears of the credulous" (ibid., p. 140).
After alluding to the ancient Vedic religion, which recognized in the stars
the souls of our departed ancestors, Prof. John Fiske says: "The Christianised
German peasant, fifty centuries later, tells his children that the stars are
angels' eyes, and the English cottager impresses it on the youthful mind that it
is wicked to point to the stars, though why he cannot tell" (Myths and Myth
Makers, p. 76).
In the Zodiac the Sun had twelve palaces. Each palace had a star for a god,
and each was subject to the Sun. Each day of the week was governed by a planet,
and each hour of the day had its controlling star. Many scholars, including
Jefferson, have held that Christ and his twelve Apostles relate to the zodiac
and were derived from this stellar worship. The seven days of the week are still
dedicated to the old planetary gods, and, with a few modifications, bear their
names.
Chambers' Encyclopedia says: "The Jews, as well as the early
Christians, had no special names for the single days, but counted their number
from the previous Sabbath, beginning with Sunday, as the first after the
Sabbath, and ending with Friday, as the sixth after the previous, or eve (Ereb)
of the next Sabbath. After a very short time, however, young Christianity, which
in the same manner had endeavored to count from the feria secunda, or second day
after Sunday, to the Septima (or Saturday), had to fall back again upon the old
heathen names" (Art "Week").
The planetary gods Nardouk (Jupiter), Adar (Saturn), Istar (Venus), Nergal
(Mars), and Nebo (Mercury),* were all worshiped by the ancient Israelites. Istar
was called "Queen of the Stars." Moloch, the rival of Jehovah, who shared for
centuries the worship of the Hebrews, had his blazing star, the emblem of his
implacable cruelty. The worship of Astarte, daughter of the moon, and "Queen of
Heaven," whose emblem was a star, was introduced by Solomon himself (1 Kings xi,
5; 2 Kings xxiii, 13). For more than three hundred years she had her temple in
Jerusalem. And even today devout Jews address orizons to the new moon, a relic
of the worship of Astarte. The rosary is a survival of astral worship. It was
once a symbol of the stars.
*[Scholars have now decided that the Babylonian names of Jupiter, Saturn, and
Mercury should be written Marduk, Adad, and Nabu, respectively -- ed.]
The author of Supernatural Religion says: "The belief that sun, moon
and stars were living entities possessed of souls was generally held by the Jews
at the beginning of our era."
The same belief was entertained by the Christian Fathers. Origen says: "As
the stars move with so much order and method that under no circumstances
whatever do their course seem to be disturbed, is it not the extreme of
absurdity to suppose that so much order, so much observance of discipline and
method could be demanded from or fulfilled by irrational beings?"
Out of astral worship grew the so-called science of astrology. Of this
Chambers' Encyclopedia says: "Astrology is one of the most ancient forms of
superstition, and is found prevailing among the nations of the east at the very
dawn of history. The Jews became much addicted to it after the Captivity."
One of the so-called Messianic prophecies of the Old Testament reads: "There
shall come a star out of Jacob" (Num. xxiv, 17). "Note when Jesus was born in
Bethlehem of Judea in the days of Herod the King, behold, there came wise men
from the east to Jerusalem, saying, Where is he that is born king of the Jews?
For we have seen his star in the east,...and, lo, the star, which they saw in
the east, went before them, till it came and stood over where the young child
was"(Matt. ii, 1, 2, 9). This marvelous event at the advent of the Christian
Messiah was a complete "fulfillment" of what had been predicted centuries before
concerning the appearance of the expected Persian Messiah, the original of the
expected Messiah of the Jews.
Graves says that the language of Matthew clearly betrays the astrological
origin of his story. "The practice of calculating nativities by the stars was in
vogue in the era and country of Christ's birth, and had been for a long time
previously in various countries. 'We have seen his star in the east, and have
come to worship him.' Now mark, here, it was not the star, nor a star, but 'his
star'; thus disclosing its unmistakable astrological features" (Sixteen
Crucified Saviors, p. 53).
After referring to the prevalency of astrology at the beginning of, and
anterior to, the Christian era, Strauss says: "When such ideas were afloat, it
was easy to imagine that the birth of the Messiah must be announced by a star,
especially as, according to the common interpretation of Balaam's prophecy, a
star was there made the symbol of the Messiah. It is certain that the Jewish
mind effected this combination; for it is a rabbinical idea that at the time of
the Messiah's birth a star will appear in the east and remain for a long time
visible.... In the time of Jesus it was the general belief that stars were
always the forerunners of great events."
Jesus in the Apocalypse declares himself to be "the bright and morning star"
(xxii, 16). He "had in his right hand seven stars" (i, 16). "The seven stars are
the angels of the seven churches" (20). His second coming will be heralded by
"signs in the sun, and in the moon, and in the stars" (Luke xxi, 25).
The star of the Magi which pointed so unerringly to the cradle of Christ
points not less unerringly to one of the sources from which Christ came.
Worship of the Elements and Forces of Nature
The elements and forces of nature, Volney believes, inspired the first ideas
of God and religion:
"Man, reflecting on his condition, began to perceive that he was subjected to
forces superior to his own, and independent of his will. The sun enlightened and
warmed him, fire burned him, thunder terrified him; the wind beat upon him, and
water drowned him."
"Considering the action of the elements on him, he conceived the idea of
weakness and subjection on his part, and of power and domination on theirs; and
this idea of power was the primitive and fundamental type of every idea of the
Divinity."
"The action of these natural existences excited in him sensations of pleasure
and pain, of good or evil; and by a natural elect of his organization he
conceived for them love or aversion; he desired or dreaded their presence; and
fear or hope gave rise to the first idea of religion."
From this elemental worship Indra, Agni, Zeus, Odin, Jehovah and other gods
were evolved. Jehovah was originally a god of the atmosphere. He manifested
himself in the tempest; he unchained the waves of the sea; the wind has his
breath; the thunder was his voice, the lightning his messenger. He filled the
air with frost; he precipitated the hail; he blanketed the earth with snow; he
deluged the land with rain; he congealed the water of the stream, and parched
the verdure of the field.
Fire worship overspread Asia, and Jehovah, like Moloch, became a god of fire.
"There went up a smoke out of his nostrils, and fire out of his mouth devoured;
coals were kindled by it" (2 Sam. xxii, 9). He appeared to Abram as "a smoking
furnace and a burning lamp" (Gen. xv, 17). He revealed himself to Moses in the
burning bush "The bush burned with fire, but the bush was not consumed" (Ex.
iii, 2). When David called to him "he answered him from heaven by fire" (1 Ch.
xxi, 263. To the fleeing Israelites he was a "pillar of fire" (Ex. xiv, 24).
"The Lord descended upon" Sinai "in fire" (xix, 18). When he appeared upon Horeb
"the mountain burned with fire unto the midst of heaven" (Deut. iv. 11), "and
the Lord spake out of the midst of the fire" (12). "The cloud of the Lord was
upon the tabernacle by day, and fire was on it by night" (Ex. xl, 38). On the
Jewish altar for centuries the sacred fire was kept burning. When Aaron, Gideon,
Solomon and Elijah made offerings to Jehovah "there came a fire out from before
the Lord, and consumed" the offerings (Lev. ix, 24; Jud. vi, 21; 2 Ch. vii, l; 1
K xviii, 38). Elijah was translated in "a chariot of fire" (2 K. ii, 11). Elisha
was surrounded by "horses and chariots of fire" (vi, 17). With fire he consumed
his enemies. "The Lord rained upon Sodom and Gomorrah brimstone and fire" (Gen.
xix, 24), When Nadab and Abihu "offered strange fire before the Lord" (Lev. x,
1), "there went out fire from before the Lord and devoured them" (2). When the
Israelites displeased him at Taberah, "the fire of the Lord burnt among them and
consumed them" (Num. xi, 1). When the hosts of Satan encompassed the Christian
saints, "fire came down from God out of heaven and devoured them" (Rev. xx, 9).
"It is now a matter of demonstration," says M. Soury, "that at the time of
the Exodus from Egypt, in the desert, and even in the time of Judges, light and
fire were not to the Israelites mere symbols of the deity, but were the deity
himself."
Christ inherited the fiery nature of his Father. He baptized his disciples
with fire. "He shall baptize you with the Holy Ghost, and with fire" (Matt. iii,
11). "And there appeared unto them cloven tongues like as of fire, and it sat
upon each of them" (Acts ii, 3). He consigned his enemies to everlasting
punishment in the unquenchable fires of hell. "The Son of man shall send forth
his angels, and they shall gather out of his kingdom all things that offend, and
them which do iniquity; and shall cast them into a furnace of fire" (Matt. xiii,
41, 42). "Depart from me, ye cursed, into everlasting fire" (xxv, 41). "To be
cast into hell fire: where their worm dieth not, and the fire is not quenched.
For every one shall be salted with fire"" (Mark ix, 47-49). His disciples were
imbued with the same spirit and belief. "And they (the Samaritans) did not
receive him.... And when his disciples James and John saw this, they said, Lord,
wilt thou that we command fire to come down from heaven and consume them?" (Luke
ix, 53, 54.)
Some vestiges of ancient fire worship have been transmitted to our time. John
Newton says: "A sacred fire, at first miraculously kindled, and subsequently
kept up by the sedulous care of priests and priestesses, formed an important
part of the religion of Judea, Babylonia, Persia, Greece and Rome, and the
superstition lingers amongst us still. So late as the advent of the Reformation,
a sacred fire was kept ever burning on a shrine at Kildare, in Ireland, and
attended by virgins of high rank, called 'inghean au dagha,' or daughters of
fire. Every year is the ceremony repeated at Jerusalem of the miraculous
kindling of the Holy Fire at the reputed sepulchre, and men and women crowd to
light tapers at the sacred flame" (The Assyrian Grove).
Worship of Animals and Plants
In the infancy of the world animals were deified and adored, and trees and
plants were regarded as sentient beings and received the homage of man.
Nearly every animal has been an object of worship. This worship flourished
for ages in Egypt and India In Egypt the worship of the bull (Apis) was
associated with that of Osiris (Serapis). The cow is still worshiped in India.
Serpent worship has existed in every part of the world.
Remnants of animal worship survived in Judaism and Christianity. Satan was a
serpent; Jehovah, like Osiris, was worshiped as a bull; Christ was the lamb of
God, and the Holy Ghost appeared in the form of a dove.
Closely allied to this worship, and to some extent a part of it, is the
doctrine of the transmigration of souls. Some of the Jews believed in this. So
did many of the early Christians, including Origen.
The leek, the lotus, and other plants were held as sacred or divine. The rose
was the divine flower of Greece. Its petals had been dyed with the blood of her
favorite goddess. In many nations the lily was the sacred emblem of virginity.
Christians still attach a sort of sacredness to it.
"The groves were God's first temples," says Bryant. The groves, too, were
among man's first gods. Volumes have been written on the ancient worship of
trees. Not only the Druids of Britain, but the Greeks, and the Semitic races of
Asia were worshipers of trees. The giant oaks and the symmetrical evergreens
were gods. The rustling of the aspen and the moaning of the pines were the
audible whisperings of Divinity which the prophets interpreted.
"The worship of trees," says Soury, "only disappeared in Syria at a very late
date.... The largest and tallest trees, and the evergreen ones, were adored as
gods. A great many Semitic myths were connected with the vegetable world. Thus
the pomegranate, famous for the richness of its fruit, was sacred to Adonis and
Aphrodite. The almond, which, while nature seems inanimate, comes forth first
from winter's sleep, the amygdalis, the 'great mother,' gave birth to a crowd of
Semitic legends" (Religion of Israel, pp. 66, 67).
The tree, like the serpent, was an emblem of immortality. The Garden of Eden
had its Tree of Life. Newton says: "I am come that they might have Life, and
that they might have it abundantly' (John x, 10). Life is the reward which has
been promised under every system, including that of the founder of Christianity.
A Tree of Life stood in the midst of that Paradise which is described in the
book of Genesis; ...and in a second Paradise, which is promised to the blessed
by the author of the book of Revelation, a tree of life shall stand once more
'for the healing of the nations.'"
There still exist in Palestine venerable trees which receive not merely the
reverence, but the worship of Mussulmans and Christians. Some of these trees
they believe possess divine curative powers. Travelers have observed them
covered with strips of cloth or strings, which are tied to the twigs. This is
done to induce the spirit of the tree to heal or drive away disease.
Sex worship, as we have seen, bequeathed some of its doctrines and rites to
nearly every religion that has existed since its time. It became associated with
tree worship. The Bible abounds with "sacred groves." In Palestine hundreds of
them were consecrated to Aschera, the favorite goddess of the ancient Jews.
These groves were devoted to sacred prostitution. In some of them the worship of
Baal and Aschera were combined; in others that of Jehovah and Aschera "These
sanctuaries of Aschera," says M. Soury, "were charming spots, shady groves of
green trees, often watered by running streams, mysterious retreats where all was
silence save the cooing of the doves sacred to the goddess. The symbol of
Aschera, a simple pillar, or the trunk of a tree, perhaps with its leaves and
branches, was the emblem of generative power." The spots once occupied by these
groves are still deemed holy ground. Many of them are marked by Mohammedan
mosques and Christian chapels.
The sacred groves of Palestine where devout and voluptuous Jews mingled the
worship of Jehovah and Aschera live, too, in the Protestant camp meetings of our
western world, where, in shady bowers, Christians worship fervently at the altar
of Christ, and then, not infrequently, meet clandestinely and pay their vows to
Aschera.
The palm tree, and where the palm did not grow, the pine, both symbols of the
phallus, were worshiped. Newton says: "Palm-branches have been used in all ages
as emblems of life, peace, and victory. They were strewn before Christ.
Palm-Sunday, the feast of palms, is still kept. Even within the present [19th]
century, on this festival, in many towns of France, women and children carried
in procession at the end of their palm-branches a phallus made of bread, which
they called, undisguisedly, la pine,' whence the festival was called 'La Fete
des Pinnes.' The 'pine' having been blest by the priest, the women carefully
preserved it during the following year as an amulet" (The Assyrian Grove).
Fetichism
Closely related to the foregoing worship is fetichism, the worship of idols
and images. This is popularly supposed to be the religion only of savages and
barbarians; but it also prevails to some extent among people who are considered
civilized and enlightened.
While it was opposed by some of the kings, priests, and prophets, idolatry
flourished among the Jews from the earliest ages down almost to the Christian
era Abraham's father, Terah, was an idolater (Josh xxv, 2). Jacob's wives were
daughters of an idolater. Rachel stole and hid her father's images (Gen. xxxi,
30-34). Jacob's family were, for a time at least, idolaters. "Then Jacob said
unto his household, and all that were with him, Put away the strange gods that
art among you.... And they gave unto Jacob all the strange gods that were in
their hands,...and Jacob laid them under the oak which was by Shechem" (Gen.
xxxv, 2-4). The kingdoms of Israel and Judah were steeped in idolatry. Israel
"set them up images" and "served idols" (2 Kings, xvii, 10, 11), and "did offer
sweet savor to their idols" (Ezek. vi, 13). Judah was "full of idols" as. ii,
8).
The fetichism of Christ's ancestors reappeared in the image worship of his
devotees. The Christians of the middle ages, Dr. Draper says, "were immersed in
fetichism." "The worship of images, of fragments of the cross, or bones, nails
and other relics, a true fetich worship, was cultivated" (Conflict, p.
49). "A chip of the true cross, some iron filings from the chain of St. Peter, a
tooth or bone of a martyr, were held in adoration; the world was full of the
stupendous miracles which these relics had performed. But especially were
painted or graven images of holy personages supposed to be endowed with such
powers. They had become objects of actual worship" (Intellectual Development
of Europe, Vol. I, p. 414).
Concerning the fetichism of the church, Chambers' Encyclopedia says:
"It was usual not only to keep lights and burn incense before the images, to
kiss them reverently; and to kneel down and pray before them, but some went so
far as to make the images serve as godfathers and godmothers in baptism and even
to mingle the dust of the coloring matter scraped from the images with the
Eucharist elements in the Holy Communion.... In many foreign churches,
especially in Italy, in southern Germany, and in France [at the present time],
are to be found images which are popularly reputed as especially sacred, and to
which, or to prayers offered before which, miraculous effects are ascribed."
Bishop Newton, of England, admits and deplores the existence of Christian
fetichism. He says: "The consecrating and bowing down to images; the attributing
of miraculous powers and virtues to idols; the setting up of little oratories,
altars and statues in the streets and highways and on the tops of mountains; the
carrying of images and relics in pompous procession,...all these are equally
parts of pagan and popish superstition."
Greek, Lutheran, and Anglican churches are not free from fetichism, and even
the Evangelical churches of this country make a fetich of a book.
Polytheism
Polytheism, the doctrine of a plurality of gods, has prevailed in every part
of the world. The most interesting pantheons of the gods were those of India,
Egypt, Greece, and Rome. The Hebrews, who were polytheists, borrowed their gods
from Assyria and Babylonia The pantheon of these nations comprised twelve
principal gods and nearly a thousand minor deities. The chief of these gods was
El. His consort was Elath. The Hebrews worshiped El under the name of El Shaddai
and various other names. Elohim of the Bible, translated God, denotes the plural
and included El and the minor gods who surrounded him. Yahweh, Iahveh, Jehovah,
etc., as he is variously called -- for Jews and Christians cannot spell and do
not even know the name of their principal deity -- is a god of Assyro-Babylonian
origin. In addition to their national god, Jehovah, many of the Jews worshiped
Baal, Moloch, and Tammous, male deities, and Astarte, Aschera, and Istar, female
deities.
That the writers of the Bible recognized a plurality of gods -- were
polytheists -- is proved by the following "And the Lord God said, Behold, the
man is become as one of us" (Gen. iii, 22). "Who is like unto thee, O Lord,
among the gods?" (Ex. xv, 11.) "Among the gods, there is none like unto thee, O
Lord" (Ps. Ixxxvi, 8). "The Lord is a great God, and a great king above all
gods" (Ps. xcv, 3). "Thou shalt not revile the gods" (Ex. xxii, 28).
Monotheism, the doctrine of one god, is not merely the worship of one god,
but the belief in the existence of one god only. Many were monotheistic in
worship -- worshiped one god, their national deity -- while at the same time
they were polytheistic in belief -- believed in the existence of many gods. The
Jews who worshiped Jehovah have been called monotheists. And yet, for a thousand
years, they believed in the existence of Kemosh, Baal, Moloch, Tammouz, and
other deities. They believed that Jehovah was their national god and that they
owed allegiance to him; just as the subjects of an earthly king profess their
loyalty to him without denying the existence of other kings.
While Christians profess monotheism they are really polytheists -- worship
three gods -- Father (Jehovah), Son (Christ), and Holy Ghost; and recognize a
god of Evil, Satan. To these must also be added a female deity, the Virgin Mary,
who is to the devout Catholic as much of a divinity as Isis and Venus were to
ancient polytheists. The canonization and adoration of the saints, too, are
analogous to the worship of the inferior deities of ancient times.
After recounting what he believes to be the salutary influences exerted by
the medieval conception of the Virgin, Lecky says: "But the price, and perhaps
the necessary price, of this was the exaltation of the Virgin as an omnipresent
deity of infinite power as well as infinite condescension. The legends
represented her as performing every kind of prodigy.... The painters depicted
her invested with the divine aureole, judging men on equal terms with her Son,
or even retaining her ascendancy over him in heaven. In the devotions of the
people she was addressed in terms identical with those employed to the Almighty.
A reverence similar in kind but less in degree was soon bestowed upon the other
saints, who speedily assumed the position of the minor deities of paganism" (History
of Rationalism, Vol. I, pp. 226, 227).
Regarding the deification and worship of saints Hallam says: "Every cathedral
or monastery had its tutelar saint, and every saint his legend, fabricated in
order to enrich the churches under his protection, by exaggerating his virtues,
his miracles, and consequently his power of serving those who paid liberally for
his patronage. Many of those saints were imaginary persons; sometimes a
blundered inscription added a name to the calendar, and sometimes, it is said, a
heathen god was surprised at the company to which he was introduced, and the
rites with which he was honored" (Middle Ages, p. 603).
The church historian Mosheim admits and deplores the truth of this: "It is,
at the same time, as undoubtedly certain, as it is extravagant and monstrous,
that the worship of the martyrs was modeled, by degrees, according to the
religious services that were said to the goals before the coming of Christ" (Ecclesiastical
History, p. 98).
Bishop Newton says: "The very same temples, the very same images, which were
once consecrated to Jupiter and the other demons [gods], are now consecrated to
the Virgin Mary and the other saints."
Milman says that at an early period "Christianity began to approach to a
polytheistic forms or at least to permit what it is difficult to call by any
other name than polytheistic, habits and feelings of devotion" (History of
Christianity, Vol. III, p. 424).
Monotheism
Monotheism, as previously stated, is the doctrine of one god only. It has
gradually displaced, to a great extent, the fetichism and polytheism of earlier
times.
Comte's law of human development is as follows:
1. Theological, or fictitious,
2. Metaphysical, or abstract,
3. Scientific, or positive.
"In the Theological state, the human mind, seeking the essential nature of
things, the first and final causes (the origin and purpose) of all effects -- in
short Absolute knowledge -- supposes all phenomena to be produced by the
immediate action of supernatural beings.
"In the Metaphysical state, which is only a modification of the first, the
mind supposes, instead of supernatural beings, abstract forms, veritable
entities (that is, personified abstractions) inherent in all things, and capable
of producing all phenomena.
"In the final, the Positive state, the mind has given over the vain search
after Absolute notions, the origin and destination of the universe, and the
causes of phenomena, and applies itself to the study of their laws -- that is,
their invariable relations of succession and resemblance" (Positive
Philosophy, pp. 26, 27).
The lowest state of human development is the theological. Here the masses of
mankind still repose. Only the scholars and thinkers have advanced beyond this
and many of these have only reached the second or metaphysical state. The
highest point in the theological state is monotheism.
To Judaism Christians ascribe the glory of having been the first religion to
teach a pure monotheism. But monotheism existed long before the Jews attained to
it. Zoroaster and his earliest followers were monotheists, dualism being a later
development of the Persian theology. The adoption of monotheism by the Jews,
which occurred only at a very late period in their history, was not, however,
the result of a divine revelation, or even of an intellectual superiority, for
the Jews were immeasurably inferior intellectually to the Greeks and Romans, to
the Hindus and Egyptians, and to the Assyrians and Babylonians, who are supposed
to have retained a belief in polytheism. This monotheism of the Jews has chiefly
the result of a religious intolerance never before equaled and never since
surpassed, except in the history of Christianity and Mohammedanism, the
daughters of Judaism. Jehovistic priests and kings tolerated no rivals of their
god and made death the penalty for disloyalty to him. The Jewish nation became
monotheistic for the same reason that Spain, in the clutches of the Inquisition,
became entirely Christian.
Jesus of Nazareth and his disciples, if they existed, were probably
monotheists, believed that Jehovah was the only God, and neither believed nor
claimed that Jesus was other than the son of man. As generations passed the man
became obscured, his deeds were magnified until at length he was accepted as the
Son of God, and a God himself. The deification of Jesus, then, together with the
apotheosis of other mortals, cannot be regarded as an evolution from Jewish
monotheism to a higher plane, but rather as a relapse from monotheism to
polytheism.
The Mediatorial Idea
This idea had its origin chiefly in the worship of the elements and forces of
nature by primitive man. He believed that these elements and forces were
intelligent beings. He realized that in their presence he was in a measure
helpless. He therefore sought to win their favor and appease their wrath. He
made offerings to them; he prayed to them; he worshiped them. But other men,
more wise, more cunning, and more fortunate, appeared to have greater influence
with these deities. He employed them to intercede for him; and thus the
priesthood was established. The priest was the first mediator.
More complex religions systems were in time evolved, and in some of them
mediatorial gods appeared. The mediatorial idea was prominent in the Persian
system. Mithra was the Persian mediator. The worship of Mithra was carried to
Rome and the Romans became acquainted with the mediatorial idea In an exposition
of Philo's philosophy, Mrs. Evans says: "The most exalted spirits are able to
raise themselves to the pure essence and find peace and joy which earthly
conditions cannot disturb; but weaker natures need a helper in a Being, who,
coming from above, can dwell below and lift their souls to God. The majority of
mankind, in their passage along the slippery path of life, are sure to fall, and
would perish if it were not for a mediator between themselves and God.... The
power of the Caesars, culminating in Augustus, enabled them to claim divine
honors from the people, already disposed to see in them chosen agents of
celestial sovereignty. Rome, according to the expression of Valerius Maximus,
recognized in the Caesars the mediators between heaven and earth. And that was
before Christianity introduced its anointed mediator" (The Christ Myth,
pp. 90, 92).
The God of the Jews, to quote the words of Jefferson, was "cruel, vindictive,
capricious and unjust." He had cursed his creation; he had drowned a world; he
had imposed the sentence of death -- spiritual as well as physical -- upon his
children. To placate this monster, to induce him to remit this sentence, the
priests were powerless. Millions of animals, and even human beings, had been
sacrificed to him in vain. At length his "only begotten son," Jesus Christ,
offered himself as a sacrifice to atone for the sins of the world. The sacrifice
was accepted, and a reconciliation was elected between God and man. Thus Christ
became the great mediator of Christianity. "There is one God, and one mediator
between God and men, the man Christ Jesus" (1 Tim. ii, 5). "He is the mediator
of the new testament" (Heb. ix, 15). From Persia and from Rome this mediatorial
God has come.
The Messianic Idea
The desire for a deliverer naturally arises in the minds of a people who are
in subjection and bondage. This desire was the germ of the Messianic idea While
there are traces of this idea in the earlier writings of the Hebrews, it reached
its highest development during and immediately following the Captivity, and
again in the Maccabean age.
The Messiah of Judaism and the Messiah, or Christ, of Christianity, were
derived from the Persian theology, the adherents of each system modifying the
doctrine to suit their respective notions. In its article on Zoroaster,
Chambers' Encyclopedia says: "There is an important element to be noticed,
viz., the Messiah, or Sosiosh, from whom the Jewish and Christian notions of a
Messiah are held by many to have been derived.... Even a superficial glance at
this sketch will show our readers what very close parallels between Jewish and
Christian notions on the one hand, and the Zoroastrian on the other, are to be
drawn."
Christians cite numerous passages from the writings of the Old Testament,
which they claim foretold the advent of Jesus. Not one of these passages, as
originally penned, refers in the remotest degree to him, though many of them do
refer to the office he is said to have filled. The Jews hoped for a deliverer,
for a national leader who would reestablish the kingdom of Israel, and restore
to it the glory of David's reign. They were loyal to the house of David and
believed that this deliverer would be a descendant, a son, of David. Pietists,
too, in the fervor of their religious enthusiasm dreamed of universal
conversion to the Jehovistic theocracy. In the writings of their prophets and
poets these hopes and dreams found expression. "I have made a covenant with my
chosen, I have sworn unto David, my servant, thy seed will I establish forever,
and build up thy throne to all generations" (Ps. xxxix, 3, 4). "And the kingdom
and dominion, and the greatness of the kingdom under the whole heaven, shall be
given to the people of the saints of the most High, whose kingdom is an
everlasting kingdom, and all dominions shall serve and obey him" (Dan. vii, 27).
While the Messianic idea was originally a Persian idea, the materials used in
the formation of the Christian Messiah were drawn largely from the Jewish
Scriptures. There are passages in the Old Testament, as we have seen, which
predict the coming of a Messiah. These furnished a portion of the materials out
of which this Messianic deity, Christ, was formed. There are many more which
have no reference whatever to a Messiah, which have been made to serve as
Messianic prophecies. The Old Testament, as we have it, is alleged to be a
Jewish work. It is, rather, a Christian work. It is a Christian version of
ancient Jewish writings, every book of which has been more or less
Christianized. Much of it is scarcely recognizable to a Jewish scholar. This is
especially true of so-called Messianic prophecies.
The Christian Messiah was, on the one hand, modeled, to a considerable
extent, after the Jewish ideal, while the Jewish materials, on the other hand,
were freely altered to fit the new conception. Referring to the work of the
Evangelists, M. Renan says: "Sometimes they reasoned thus: 'The Messiah ought to
do such a thing, now Jesus is the Messiah, therefore Jesus has done such a
thing.' At other times, by an inverse process, it was said: 'Such a thing has
happened to Jesus; now Jesus is the Messiah; therefore such a thing was to
happen to the Messiah.'" (Jesus, p. 27).
That the so-called Messianic prophecies of the Jewish Scriptures were the
immediate source of the Christ is apparent. That he was, however, merely a
borrowed idea and not a historical realization of these prophecies is equally
apparent. The Jews were expecting a Messiah. Had Jesus realized these
expectations they would have accepted him. But he did not realize them. These
prophecies were not fulfilled in him. He was not a son of David; he did not
deliver his race from bondage; he did not become a king, the important events
that were to attend and follow Messiah's advent form no part even of his alleged
history. His rejection by the Jews proves him to be either a false Messiah, or
an imaginary being -- a historical myth or a pure myth -- in either case a myth.
The Jewish argument against Jesus as the Messiah is unanswerable. "We do not
find in the present comparatively imperfect stage of human progress the
realization of that blessed condition of mankind which the prophet Isaiah
associates with the era when Messiah is to appear. And as our Hebrew Scriptures
speak of one Messianic advent only, and not of two advents; and as the inspired
Book does not preach Messiah's kingdom as a matter of faith, but distinctly
identifies it with matters of fact which are to be made evident to the senses,
we cling to the plain inference to be drawn from the text of the Bible, and we
deny that Messiah has yet appeared, and upon the following grounds: First,
because of the three distinctive facts which the inspired seer of Judah
inseparably connects with the advent of the Messiah, vis., (1) the cessation of
war and the uninterrupted reign of peace, (2) the prevalence of a perfect
concord of opinion on all matters bearing upon the worship of the one and only
God, and (3) the ingathering of the remnant of Judah and of the dispersed ten
tribes of Israel -- not one has, up to the present time, been accomplished.
Second, we dissent from the proposition that Jesus of Nazareth is the Messiah
announced by the prophets, because the church which he founded, and which his
successors developed, has offered, during a succession of centuries, most
singular contrast to what is described by the Hebrew scriptures as the immediate
consequence of Messiah's advent, and of his glorious kingdom. The prophet Isaiah
declares that when the Messiah appears, peace, love, and union will be
permanently established; and every candid man must admit that the world has not
realized the accomplishment of this prophecy. Again, in the days of Messiah, all
men, as Scripture saith, 'are to serve God with one accord'; and yet it is very
certain that since the appearance of him whom Christians believe to be Messiah,
mankind has been split into more hostile divisions on the ground of religious
belief, and more antagonistic sects have sprung up, than in any historic age
before Christianity was preached."
With orthodox Jews the belief in a Messiah is a deep rooted conviction. For
2500 years there has been displayed in front of the synagogue this sign: "Wanted
-- a Messiah." During this time many, including Jesus, Bar-Cocheba, Moses of
Candia, and Sabatai Zevi, have applied for the place, but all applicants have
been rejected, and the Messianic predictions of the Jewish prophets are yet to
be fulfilled. So, too, are those of the Persian prophet. In the meantime the
followers of Jesus -- turning from the Jews to the Gentiles -- have from this
borrowed idea evolved a deity who divides with Brahma, Buddha, and Allah, the
worship of the world.
The Logos (Word)
The exaltation and deification of Jesus is thus described by the Dutch
theologian, Dr. Hooykaas. "When Jesus was gone, those who had known him
personally insensibly surrounded him with a glory that shone at last with a more
than human splendor. The spiritual blessings which flowed in ever rich measure
from his person and his gospel compelled the Christians to exalt him ever more
and more. The title of Son of God, which his followers had given him as the
future Messiah, was elastic and ambiguous enough to lend itself very readily to
this process. The idea of his being the Messiah now no longer sufficed; he was
something other and something far more than the Jewish Messiah. The philosophy
and theology of the day were laid under contribution; and nothing could so well
indicate his significance for all humanity and his unapproachable exaltation as
the idea that he was the Word" (Bible for Learners, Vol. III, pp. 670,
671).
The doctrine of the Logos, or Word: as an emanation or essence of divine
wisdom is very old. It is found in the ancient religions of Egypt and India It
was recognized in the Persian theology, and was incorporated into the Jewish
theology by the Babylonian exiles. It constitutes an important element in the
Platonic philosophy. It received its highest development and exposition in the
writings of the Jewish philosopher Philo, a contemporary of Jesus.
Concerning the Logos, Dean Milman, in his History of Christianity,
says: "This Being was more or less distinctly impersonated, according to the
more popular or more philosophic, the more material or the more abstract,
notions of the age of the people. This was the doctrine from the Ganges, or even
the shores of the Yellow Sea, to the Ilissus: it was the fundamental principle
of the Indian religion and the Indian philosophy, it was the basis of
Zoroastrianism; it was pure Platonism; it was the Platonic Judaism of the
Alexandrian school." Another English clergyman, Mr. Lake, says: "We can trace
its [the Word's] birthplace in the philosophic speculations of the ancient
world; we can note its gradual development and growth; we can see it in its
early youth passing (through Philo and others), from Grecian philosophy into the
current of Jewish thought" (Philo, Plato, and Paul, p. 71).
The presentation of Jesus as an incarnation of the Logos belongs to the
second century and is prominent in the Fourth Gospel. The ideas are chiefly
those of Plato and Philo. Plato's trinity was Thought, Word and Deed. The Word
occupies the second place in the Platonic trinity as it does in the Christian
trinity. That the author of the gospel of John, written more than a century
after the time of Philo, borrowed largely from that philosopher, is shown by the
following parallels drawn from their writings:
Philo. -- "The Logos is the Son of God" (De Profugis).
John. -- '"This [the Word] is the Son of God" (i, 34).
Philo. -- "The Logos is considered the same as God" (De Somniis).
John. -- "The Word was God" (i, 1).
Philo. -- "He [the Logos] was before all things" (De Leg. Allegor.).
John. -- "The same [the Word] was in the beginning with God" (i, 2).
Philo. -- "The Logos is the agent by whom the world was made" (De Leg.
Allegor.).
John. -- "All things were made by him [the Word]" (i, 3).
Philo. -- "The Logos is the light of the world" (De Somniis).
John. -- "The Word was the true light" (i, 9).
Philo. -- "The Logos only can see God" (De Confus. Ling.).
John. -- "No man hath seen God.... He [the Word] hath declared him" (i, 18).
The Perfect Man
The New Testament contains at least five different mythical types or
conceptions of Jesus Christ: 1. The Messiah of the synoptics, omitting the
opening chapters of Matthew and Luke. 2. The Son of God, or demi-god, introduced
in these opening chapters. 3. The incarnate Logos or God of John. 4. The Christ
of Paul. 5. Eliminating these more or less supernatural types, there remains in
these writings, in addition to the purely natural and purely human Jesus of
Nazareth, a type known as the Ideal or Perfect Man. This type is not only
mythical, but, in the stricter sense, supernatural and superhuman; for the
perfect man must always remain an ideal rather than a real type of man.
The last type is believed by many to represent the primal stage in the
deification of Jesus. This conception of Jesus has been held by many
Rationalistic Christians, and by some conservative Rationalists in all ages.
This, too, forms a part of the dualistic conception of Christ entertained by
orthodox Christians, a conception which supposes him to have combined in his
incarnation both a human and a divine element which made him both man and God.
The portrayal of the vicarious suffering and death of this man has been one of
the most powerful agents in the propagation of Christianity.
The molders of primitive Christianity were greatly influenced by various
philosophical speculations -- by the teachings of Pythagoras and Plato among the
earlier, and by the writings of Philo and Seneca among the later philosophers.
To Philo, we have seen, they were indebted largely for the Logos; to Seneca they
were indebted chiefly for the Ideal or Perfect Man. The following extracts are
from The Christ Myth of Mrs. Evans:
"Seneca advises the cherishing of a hope that victory in the form of a wise
man will finally appear, because humanity requires that the exemplification of
perfection should be visible."
"Seneca's conception of perfect humanity was a combination of the wise man of
the Platonists and Stoics and the gentle sufferer who endures insult and
sorrow."
"The Logos of Philo was too ethereal to answer all the demands of feeble
humanity. The Godman must live and suffer and die among and for the people in
order to make the sacrifice complete."
"Philo endowed the Logos of Heraclitus with the authority of a priestly
mediator, who, floating between earth and heaven, brings God and man together,
Seneca places this mediator as a suffering man among men. Philo, from his Jewish
standpoint, made the Logos the priestly intercessor, Seneca, from the standpoint
of his Stoical society, believed in the possibility of a perfect man as savior
and guide of weaker men."
Cognizant of the striking resemblance between some of the writings of the New
Testament and the writings of the Stoics, particularly of Seneca, modern
Christian apologists affect to believe that this philosopher was acquainted with
the history and the gospel of Christ. But the Stoical philosophy propounded by
Seneca had been forming ever since the time of Zeno, three centuries before the
time of Christ. Seneca himself was born before the Christian era, and no part of
the New Testament was in existence when he wrote. Relative to this contention
Lecky writes: "It is admitted that the greatest moralists of the Roman empire
either never mentioned Christianity, or mentioned it with contempt.... The Jews,
with whom the Christians were then identified, he (Seneca) emphatically
describes as 'an accursed race.'" (European Morals, Vol. 1 pp. 340, 342).
During the second and third centuries Christian scholars ransacked pagan
literature for recognitions of Christ and Christianity. Regarding this, Lecky
says: "At the time, when the passion for discovering these connections was most
extravagant, the notion of Seneca and his followers being inspired by the
Christians was unknown" (ibid., p. 346). Gibbon says: "The new sect [Christians]
is totally unnoticed by Seneca" (Rome, Vol. I, 587, note).
Out of all these various religious systems and doctrines -- out of sex
worship and sun worship -- out of the worship of the stars and the worship of
the elements -- out of the worship of animals and the worship of idols -- out of
Polytheism and Monotheism -- out of the Mediatorial and Messianic ideas -- out
of the Logos and the Ideal Man of the philosophers -- this Christ has come.
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