Читать книгу The Truth About Jesus : Is He a Myth? - M. M. Mangasarian - Страница 20

Of course, it is immaterial on which day Jesus was born, but why is it not known? Yet not only is the date of his birth a matter of conjecture, but also the year in which he was born. Matthew, one of the Evangelists, suggests that Jesus was born in King Herod's time, for it was this king who, hearing from the Magi that a King of the Jews was born, decided to destroy him; but Luke, another Evangelist, intimates that Jesus was born when Quirinus was ruler of Judea, which makes the date of Jesus' birth about fourteen years later than the date given by Matthew. Why this discrepancy in a historical document, to say nothing about inspiration? The theologian might say that this little difficulty was introduced purposely into the scriptures to establish its infallibility, but it is only religious books that are pronounced infallible on the strength of the contradictions they contain.

Again, Matthew says that to escape the evil designs of Herod, Mary and Joseph, with the infant Jesus, fled into Egypt, Luke says nothing about this hurried flight, nor of Herod's intention to kill the infant Messiah. On the contrary he tells us that after the forty days of purification were over Jesus was publicly presented at the temple, where Herod, if he really, as Matthew relates, wished to seize him, could have done so without difficulty. It is impossible to reconcile the flight to Egypt with the presentation in the temple, and this inconsistency is certainly insurmountable and makes it look as if the narrative had no value whatever as history.

When we come to the more important chapters about Jesus, we meet with greater difficulties. Have you ever noticed that the day on which Jesus is supposed to have died falls invariably on a Friday? What is the reason for this? It is evident that nobody knows, and nobody ever knew the date on which the Crucifixion took place, if it ever took place. It is so obscure and so mythical that an artificial day has been fixed by the Ecclesiastical councils. While it is always on a Friday that the Crucifixion is commemorated, the week in which the day occurs varies from year to year. "Good Friday" falls not before the spring equinox, but as soon after the spring equinox as the full moon allows, thus making the calculation to depend upon the position of the sun in the Zodiac and the phases of the moon. But that was precisely the way the day for the festival of the pagan goddess Oestera was determined. The Pagan Oestera has become the Christian Easter. Does not this fact, as well as those already touched upon, make the story of Jesus to read very much like the stories of the Pagan deities.

The early Christians, Origin, for instance, in his reply to the rationalist Celsus who questioned the reality of Jesus, instead of producing evidence of a historical nature, appealed to the mythology of the pagans to prove that the story of Jesus was no more incredible than those of the Greek and Roman gods. This is so important that we refer our readers to Origin's own words on the subject. "Before replying to Celsus, it is necessary to admit that in the matter of history, however true it might be," writes this Christian Father, "it is often very difficult and sometimes quite impossible to establish its truth by evidence which shall be considered sufficient." * This is a plain admission that as early as the second and third centuries the claims put forth about Jesus did not admit of positive historical demonstration. But in the absence of evidence Origin offers the following metaphysical arguments against the sceptical Celsus: 1. Such stories as are told of Jesus are admitted to be true when told of pagan divinities, why can they not also be true when told of the Christian Messiah? 2. They must be true because they are the fulfillment of Old Testament prophecies. In other words, the only proofs Origin can bring forth against the rationalistic criticism of Celsus is, that to deny Jesus would be equivalent to denying both the Pagan and Jewish mythologies. If Jesus is not real, says Origin, then Apollo was not real, and the Old Testament prophecies have not been fulfilled. If we are to have any mythology at all, he seems to argue, why object to adding to it the mythus of Jesus? There could not be a more damaging admission than this from one of the most conspicuous defenders of Jesus' story against early criticism.

* Origin Contre Celse. 1. 58 et Suiv. Ibid.

Justin Martyr, another early Father, offers the following argument against unbelievers in the Christian legend: "When we say also that the Word, which is the first birth of God, was produced without sexual union, and that he, Jesus Christ, our teacher, was crucified, died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter." * Which is another way of saying that the Christian mythus is very similar to the pagan, and should therefore be equally true. Pressing his argument further, this interesting Father discovers many resemblances between what he himself is preaching and what the pagans have always believed: "For you know how many sons your esteemed writers ascribe to Jupiter. Mercury, the interpreting word (he spells this word with a small w while in the above quotation he uses a capital W to denote the Christian incarnation) and teacher of all; Aesculapius … who ascended to heaven; one Hercules … and Perseus; … and Bellerophon, who, though sprung from mortals, rose to heaven on the horses of Pegasus." ** If Jupiter can have, Justin Martyr seems to reason, half a dozen divine sons, why cannot Jehovah have at least one?

* First Apology, Chapter xxi (Anti-Nicene Library).

** Ibid.