Incendiary in its ardour and irrefutable in its proof, this vintage of atheistic literature condemns Christianity as superstition and wishful considering rooted in early paganism, "sourced" via nameless fables, and promoted through self-serving males looking "worldly riches and power." Raging opposed to the blatant manipulations of the early Church and the antiscience schedule of the trendy Church, American author JOSEPH WHELESS (1868-1950) takes on every thing from faked "relics" and the "holy mummery" of stigmatics and different dramatic mystics to the "priestly terrorism" of the Crusades, the Inquisition, and the Church's historic intolerance. this is often an absolute must-read for a person searching for ammunition to counter the argument that the sturdiness of Christianity is proof of its legitimacy. additionally on hand FROM COSIMO: Wheless's Is It God's note?
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It is, however, but rarely used—[in these more enlightened and skeptical days], and never without the express permission of the Bishop, for there is room for no end of deception and hallucination when it is a question of dealing with the unseen powers” ! (CE. i, 142). Thus the System is yet in vogue; and its priestcraft has waxed very powerful and very wealthy. Artificial Fear and Credulity are its sole source and sustenance. As the Roman poet Lucretius said: “Fear was the first thing on earth to make gods. ” Reinach, after a critique of many varied definitions of Religion, thus formulates his own—which a moment’s reflection upon the infinite sacred “Thou Shalt Not’s ” of Faith will fully justify: “A sum of scruples (Taboos) which impede the free exercise of our faculties. ” (Orpheus, 1930 ed. p. three. ) As primitive society progressed towards organization, the Headman of the clan or tribe would find advantage in a close and not disinterested association with the Shaman, whose intimations of good from the spirits or dreadful evil would assist powerfully in the subordination and control of maybe otherwise ambitious or unruly subjects: thus began the cooperation of ruler and priest for the subjection of the ruled. Later yet, as government and priestcraft developed, the ruler was also priest or the priest ruler, as in early Egypt and Assyria, and as in ancient theocratic Israel before the Kings and after the return from Captivity. So too, later, in Greece and Rome. In Egypt and under the Empire in Rome the King was God, in Egypt by divine descent, in Rome by apotheosis. Even Alexander of Macedon was a god by divine generation, as declared by the Pagan Oracle of Jupiter Ammon, to the great scandal of Alexander’s mother Olympias, who was wont to complain, “I wish that Alexander may stop from frequently embroiling me with the spouse of Jupiter! ” hence priestcraft thrived and received titanic dominion over the superstitious minds of males, to say not anything of powers and status limitless, privileges, immunities, wealth and aggrandizement beyond rivalry—in ancient Pagan times. The temples of the ancient gods throughout Pagandom were marvels of sumptuous wealth and beauty, thanks to the lavish munificence of rulers and the offerings of the votaries of the respective false gods. The Temple of Diana at Ephesus, the Parthenon or Temple of the Virgingoddess at Athens, were wonders of the ancient world. The greatest ruins of antiquity yet standing in splendid ruin or unearthed by the excavations of the archaeologists, are the temples of the Pagan gods, testifying in their decayed grandeur to their pristine magnificence and wealth. Through the priests and the fear of the gods the rulers ruled: “Thus saith our god” was the awful sanction of their commands and of their legal enactments. The Hebrews had no word for religion” ; their nearest approximation to the idea is the oftrepeated Bible phrase, “ The fear of Yahweh [the Lord].