By: LARRY SITES Re: Lying religion Would you buy a used car from these guys? Or a recycled

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By: LARRY SITES Re: Lying religion Would you buy a used car from these guys? Or a recycled religion? FORGERY DEFINED Forgery, in legal and moral sense, is the utterance or publication, with intent to deceive or defraud, or to gain some advantage, of a false document, put out by one person in the name of and as the genuine work of another, who did not execute it, or the subsequent alteration of a genuine document by one who did not execute the original. This species of falsification extends alike to all classes of writings, promissory notes, the coin or currency of the realm, to any legal or private document, or to a book. All are counterfeit or forged if not authentic and untampered. A definition by a high ecclesiastical authority may appropriately be cited, as it thoroughly defines the chronic clerical crime. The Catholic Encyclopedia thus defines the crime: "Forgery (Lat. falsum) differs very slightly from fraud. It consists in the deliberate untruthfulness of an assertion, or in the deceitful presentation of an object, and is based on an intention to deceive and to injure while using the externals of honesty. Forgery is truly a falsehood and is a fraud, but it is something more. ... A category consists in making use of such forgery, and is equivalent to forgery proper. ... The Canonical legislation [dealt principally with] the production of absolutely false documents and the alteration of authentic ... for the sake of certain advantages. ... "Canon law connects forgery and the use of forged documents, on the presumption that he who would make use of such documents must be either the author or instigator of the forgery. In canon law forgery consists not only in the fabrication or substitution of an entirely false document, but even by partial substitution, or by any alteration affecting the sense and bearing of an authentic document or any substantial point, such as names, dates, signature, seal, favor granted, by erasure, by scratching out or writing one word over another, and the like." (Catholic Encyclopedia, vi, 135, 136.) Under every phase and phrase of this its own clerics legal definition, the Church is guilty, -- is most guilty. A "beginning of miracles" of confession of ecclesiastical guilt of forgery of Church documents is made in the same above article by the Encyclopedia, -- very many others will follow in due course from the same source: "Substitution of false documents and tampering with genuine ones was quite a trade in the Middle Ages. Innocent III (1198) points out nine species of forgery [of ecclesiastical records] which had come under his notice." (CE. vi, 136.) But such frauds of the Church were not confined to the Middle Ages; they begin even with the beginning of the Church and infest every period of its history for fifteen hundred years and defile nearly every document, both of "Scriptures" and of Church aggrandizement. As truly said by Collins, in his celebrated Discourse of Free Thinking: "In short, these frauds are very common in all books which are published by priests or priestly men. ... For it is certain they may plead the authority of the Fathers for Forgery, Corruption and mangling of Authors, with more reason than for any of their Articles of Faith." (p. 96.) Bishop Eusebius of Caesarea, the great "Father of Church History" (324 A.D.) whom Niebuhr terms "a very dishonest writer," -- of which we shall see many notable instances, -- says this: "But it is not our place to describe the sad misfortunes which finally came upon [the Christians], as we do not think it proper, moreover, to, record their divisions and unnatural conduct to each other before the persecution -- [by Diocletian, 305 A.D.]. Wherefore we have decided to relate nothing concerning them except things in which we can vindicate the Divine judgment. ... But we shall introduce into this history in general only those events which may be useful first to ourselves and afterwards to posterity." (Ecclesiastical History, viii, 2; N&PNF. i, 323-324.) Eusebius himself fraudulently "subscribed to the [Trinitarian] Creed formed by the Council of Nicra, but making no secret, in the letter which he wrote to his own Church, of the non-natural sense in which he accepted it." (Cath. Encyc. v, 619.) As St. Jerome says, "Eusebius is the most open champion of the Arian heresy," which denies the Trinity. (Jerome, Epist. 84, 2; N&PNF. vi, 176.) Bishop Eusebius, as we shall see, was one of the most prolific forgers and liars of his age of the Church, and a great romancer; in his hair-raising histories of the holy Martyrs, he assures us "that on some occasions the bodies of the martyrs who had been devoured by wild beasts, upon the beasts being strangled, were found alive in their stomachs, even after having been fully digested"! (quoted, Gibbon, History, Ch. 37; Lardner, iv, p. 91; Diegesis, p. 272). To such an extent had the "pious frauds of the theologians been thus early systematized and raised to the dignity of a regular doctrine," that Bishop Eusebius, "in one of the most learned and elaborate works that antiquity has left us, the Thirty- second Chapter of the Twelfth Book of his Evangelical Preparation, bears for its title this scandalous proposition: 'How it may be Lawful and Fitting to use Falsehood as a Medicine, and for the Benefit of those who Want to be Deceived'" -- (quoting the Greek title; Gibbon, Vindication, p. 76). St. John Chrysostom, the "'Golden Mouthed," in his work 'On the Priesthood,' has a curious panegyric on the clerical habit of telling lies -- "Great is the force of deceit! provided it is not excited by a treacherous intention."' (Comm. on I Cor. ix, 19; Diegesis, p. 309.) Chrysostom was one of the Greek Fathers of the Church, concerning whom Dr. (later Cardinal) Newman thus apologetically spoke: "The Greek Fathers thought that, when there was a justa causa, an untruth need not be a lie. ... Now, as to the just cause, ... the Greek Fathers make them such as these self- defense, charity, zeal for God's honor, and the like." (Newman, Apology for His Life, Appendix G, p. 345-6.) He says nothing of his favorites, the Latin Fathers; but we shall hear them described, and amply see them at work lying in their zeal for God's honor, and to their own dishonor. The Great Latin Father St. Jerome (c. 340-420), who made the celebrated Vulgate Version of the Bible, and wrote books of the most marvelous Saint-tales and martyr-yarns, thus describes the approved methods of Christian propaganda, of the Fathers, Greek and Latin alike, against the Pagans: "To confute the opposer, now this argument is adduced and now that. One argues as one pleases, saying one thing while one means another. ... Origen, Methodius, Eusebius, and Apollinaris write at great length against Celsus and Porphyry. Consider how subtle are the arguments, how insidious the engines with which they overthrow what the spirit of the devil has wrought. Sometimes, it is true, they are compelled to say not what they think but what is needful. ... "I say nothing of the Latin authors, of Tertullian, Cyprian, Minutius, Victorianus, Lactantius, Hilary, lest I should appear not so much to be defending myself as to be assailing others. I will only mention the APOSTLE PAUL. ... He, then, if anyone, ought to be calumniated; we should speak thus to him: 'The proofs which you have used against the Jews and against other heretics bear a different meaning in their own contexts to that which they bear in your Epistles. We see passages taken captive by your pen and pressed into service to win you a victory, which in volumes from which they are taken have no controversial bearing at all ... the line so often adopted by strong men in controversy -- of justifying the means by the result." (Jerome, Epist. to Pammachus, xlviii, 13; N&PNF. vi, 72-73; See post, p. 230.) Of Eusebius and the others he again says, that they "presume at the price of their soul to assert dogmatically whatever first comes into their head." (Jerome, Epist. li, 7; id. p. 88.) And again, of the incentive offered by the gullible ignorance of the Faithful, for the glib mendacities of the priests: "There is nothing so easy as by sheer volubility to deceive a common crowd or an uneducated congregation." (Epist. lii, 8; p. 93.) Father Jerome's own high regard for truth and his zeal in propaganda of fables for edification of the ignorant ex-pagan Christians is illustrated in numberless instances. He tells us of the river Ganges in India, which "has its source in Paradise"; that in India "are also mountains of gold, which however men cannot approach by reason of the griffins, dragons, and huge monsters which haunt them; for such are the guardians which avarice needs for its treasures." (Epist. cxxv, 6; N&PNF. vi, 245.) He reaches the climax in his famous Lives of sundry Saints. He relates with all fervor the marvelous experiences of the "blessed hermit Paulus," who was 113 years of age, and for sixty years had lived in a hole in the ground in the remotest recesses of the desert; his nearest neighbor was St. Anthony, who was only ninety and lived in another hole four days' journey away. The existence and whereabouts of Paulus being revealed to Anthony in a vision, he set out afoot to visit the holy Paulus. On the way, "all at once he beholds a creature of mingled shape, half horse half man, called by the poets Hippo-centaur," with whom be holds friendly converse. Later "he sees a mannikin with hooked snout, horned forehead, and extremities like goat's feet," this being one of the desert tribe "whom the Gentiles worship under the names of Fauns, Satyrs, and Incubi," and whose strange, language Anthony was rejoiced to find that he could understand, as they reasoned together about the salvation of the Lord. "Let no one scruple to believe this incident," pleads Father Jerome'; "its truth is supported by" one of these creatures that, was captured and brought alive to Alexandria and sent embalmed to the emperor at Antioch. Finally holy Anthony reached the retreat of the blessed Paulus, and was welcomed. As they talked, a raven flew down and laid a whole loaf of bread at their feet. "Sec," said Paulus, "the Lord truly loving, truly merciful, has sent us a meal. For the last sixty years I have always received half a loaf; but at your coming the Lord has doubled his soldier's rations." During the visit Paulus died; Anthony "saw Paulus in robes of snowy white ascending on high among a band of angels, and the choirs of prophets and apostles." Anthony dragged the body out to bury it, but was without means to dig a grave; as he was lamenting this unhappy circumstance, "behold, two lions from the recesses of the desert with manes flying on their necks came rushing along; they came straight to the corpse of the blessed old man," fawned on it, roared in mourning, then with their paws dug a grave just wide and deep enough to bold the corpse; came over and licked the hands and feet of Anthony, and ambled away. (Jerome, Life of Paulus the First Hermit, N&PNF. vi, 299 seq.) So gross and prevalent was the clerical habit of pious lies and pretenses "to the glory of God," that St. Augustine, about 395 A.D., wrote a reproving treatise to the Clergy, De Mendacio (On Lying), which he found necessary to supplement in 420 with another book, Contra Mendacium (Against Lying). This work, says Bishop Wordsworth, "is a protest against these 'pious frauds' which have brought discredit and damage on the cause of the Gospel, and have created prejudice against it, from the days of Augustine to our own times." (A Church History, iv, 93, 94.) While Augustine disapproves of downright lying even to trap heretics, -- a practice seemingly much in vogue among the good Christians: "It is more pernicious for Catholics to lie that they may catch heretics, than for heretics to lie that they may not be found out by Catholics" (Against Lying, ch. 5; N&PNF. iii, 483); yet this Saint heartily approves and argues in support of the chronic clerical characteristics of suppressio veri, of suppression or concealment of the truth for the sake of Christian "edification," a device for the encouragement of credulity among the Faithful which has run riot through the centuries and flourishes today among the priests and the ignorant pious: "It is lawful, then, either to him that discourses, disputes, and preaches of things eternal, or to him that narrates or speaks of things temporal pertaining to edification of religion or piety, to conceal at fitting times whatever seems fit to be concealed; but to tell a lie is never lawful, therefore neither to conceal by telling a lie." (Augustine, On Lying, ch. 19; N&PNF. iii, 466.) The great Bishop did not, however, it seems, read his own code when it came to preaching unto edification, for in one of his own sermons he thus relates a very notable experience: "I was already Bishop of Hippo, when I went into Ethiopia with some servants of Christ there to preach the Gospel. In this country we saw many men and women without heads, who had two great eyes in their breasts; and in countries still more southly, we saw people who had but one eye in their foreheads." (Augustine, Sermon 37; quoted in Taylor, Syntagma, p. 52; Diegesis, p. 271; Doane, Bible Myths, p. 437.) To the mind's eye the wonderful spectacle is represented, as the great Saint preached the word of God to these accphalous faithful: we see the whole congregation of devout and intelligent Christians, without heads, watching attentively without eyes, listening intently without ears, and understanding perfectly without brains, the spirited and spiritual harangue of the eloquent and veracious St. Augustine. And every hearer of the Sermon in which he told about it, believed in furness of faith and infantile credulity every word of the noble Bishop of Hippo, giving thanks to God that the words of life and salvation had been by him carried to so remarkable a tribe of God's curious children. BANK of WISDOM FORGERY IN CHRISTIANITY by Joseph Wheless Peace, Larry Sites


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