Christianity. Annie Besant

address to the Church of Rome in the era ascribed to it. The faith of this Church, at this early period, is said to be 'spoken of throughout the whole world'; and yet when Paul, according to the Acts, at a later time visited Rome, so little had this alleged Church influenced the neighbourhood, that the inquiring Jews of Rome are shown to be totally ignorant of what constituted Christianity, and to have looked to Paul to enlighten them" ("Portraiture and Mission of Jesus," p. 15). 2 Cor. is of very doubtful authenticity. The passage in James shows no fiery persecution. Hebrews is of later date. 2 Thess. again very doubtful. The "suffering" spoken of by Peter appears, from the context, to refer chiefly to reproaches, and a problematical "if any man suffer as a Christian." Had those he wrote to been then suffering, surely the apostle would have said: "When any man suffers … let him not be ashamed." The whole question of the authenticity of the canonical books will be challenged later, and the weakness of this division of Paley's evidences will then be more fully apparent. Meanwhile we subjoin Lardner's view of these passages. He has been arguing that the Romans "protected the many rites of all their provinces;" and he proceeds: "There is, however, one difficulty which, I am aware, may be started by some persons. If the Roman Government, to which all the world was then subject, was so mild and gentle, and protected all men in the profession of their several religious tenets, and the practice of all their peculiar rites, whence comes it to pass that there are in the Epistles so many exhortations to the Christians to patience and constancy, and so many arguments of consolation suggested to them, as a suffering body of men? [Here follow some passages as in Paley.] To this I answer: 1. That the account St. Luke has given in the Acts of the Apostles of the behaviour of the Roman officers out of Judæa, and in it, is confirmed not only by the account I have given of the genius and nature of the Roman Government, but also by the testimony of the most ancient Christian writers. The Romans did afterwards depart from these moderate maxims; but it is certain that they were governed by them as long as the history of the Acts of the Apostles reaches. Tertullian and divers others do affirm that Nero was the first Emperor that persecuted the Christians; nor did he begin to disturb them till after Paul had left Rome the first time he was there (when he was sent thither by Festus), and, therefore, not until he was become an enemy to all mankind. And I think that, according to the account which Tacitus has given of Nero's inhumane treatment of the Christians at Rome, in the tenth year of his reign, what he did then was not owing to their having different principles in religion from the Romans, but proceeded from a desire he had to throw off from himself the odium of a vile action—namely, setting fire to the city—which he was generally charged with. And Sulpicius Severus, a Christian historian of the fourth century, says the same thing" ("Credibility of the Gospel History," vol. i., pages 416–420). Lardner, however, allows that the Jews persecuted the Christians where they could although they were unable to slay them. They probably persecuted them much in the same fashion that the Christians have persecuted Freethinkers during the present century.

      But Paley adduces further the evidence of Clement, Hermas, Polycarp, Ignatius, and a circular letter of the Church of Smyrna, to prove the sufferings of the eye-witnesses ("Evidences," pages 52–55). When we pass into writings of this description in later times, there is, indeed, plenty of evidence—in fact, a good deal too much, for they testify to such marvellous occurrences, that no trust is possible in anything which they say. Not only was St. Paul's head cut off, but the worthy Bishop of Rome, Linus, his contemporary (who is supposed to relate his martyrdom), tells us how, "instead of blood, nought but a stream of pure milk flowed from his veins;" and we are further instructed that his severed head took three jumps in "honour of the Trinity, and at each spot on which it jumped there instantly struck up a spring of living water, which retains at this day a plain and distinct taste of milk" ("Diegesis," pp. 256, 257). Against a mass of absurd stories of this kind, the only evidence of the persecution of Paley's eye-witnesses, we may set the remarks of Gibbon: "In the time of Tertullian and Clemens of Alexandria the glory of martyrdom was confined to St. Peter, St. Paul, and St. James. It was gradually bestowed on the rest of the Apostles by the more recent Greeks, who prudently selected for the theatre of their preaching and sufferings some remote country beyond the limits of the Roman Empire" ("Decline and Fall," vol. ii., p. 208, note). Later there was, indeed, more persecution; but even then the martyrdoms afford no evidence of the truth of Christianity. Martyrdom proves the sincerity, but not the truth, of the sufferer's belief; every creed has had its martyrs, and as the truth of one creed excludes the truth of every other, it follows that the vast majority have died for a delusion, and that, therefore, the number of martyrs it can reckon is no criterion of the truth of a creed, but only of the devotion it inspires. While we allow that the Christians underwent much persecution, there can be no doubt that the number of the sufferers has been grossly exaggerated. One can scarcely help suspecting that, as real martyrs were not forthcoming in as vast numbers as their supposed bones, martyrs were invented to fit the wealth-producing relics, as the relics did not fit the historical martyrs. "The total disregard of truth and probability in the representations of these primitive martyrdoms was occasioned by a very natural mistake. The ecclesiastical writers of the fourth and fifth centuries ascribed to the magistrates of Rome the same degree of implacable and unrelenting zeal which filled their own breasts against the heretics, or the idolaters of their own time. … But it is certain, and we may appeal to the grateful confessions of the first Christians, that the greatest part of those magistrates, who exercised in the provinces the authority of the Emperor, or of the Senate, and to whose hands alone the jurisdiction of life and death was entrusted, behaved like men of polished manners and liberal education, who respected the rules of justice, and who were conversant with the precepts of philosophy. They frequently declined the odious task of persecution, dismissed the charge with contempt, or suggested to the accused Christian some legal evasion by which he might elude the severity of the laws. (Tertullian, in his epistle to the Governor of Africa, mentions several remarkable instances of lenity and forbearance which had happened within his own knowledge.) … The learned Origen, who, from his experience, as well as reading, was intimately acquainted with the history of the Christians, declares, in the most express terms, that the number of martyrs was very inconsiderable. … The general assertion of Origen may be explained and confirmed by the particular testimony of his friend Dionysius, who, in the immense city of Alexandria, and under the rigorous persecution of Decius, reckons only ten men and seven women who suffered for the profession of the Christian name" ("Decline and Fall," vol. ii., pp. 224–226. See throughout chap. xvi.). Gibbon calculates the whole number of martyrs of the Early Church at "somewhat less than two thousand persons;" and remarks caustically that the "Christians, in the course of their intestine dissensions, have inflicted far greater severities on each other than they had experienced from the zeal of infidels" (pp. 273, 274). Supposing, however, that the most exaggerated accounts of Church historians were correct, how would that support Paley's argument? His contention is that the "eye-witnesses" of miraculous events died in testimony of their belief in them; and myriads of martyrs in the second and third centuries are of no assistance to him. So we will retrace our steps to the eye-witnesses, and we find the position of Gibbon—as to the lives and labours of the Apostles being written later by men not confining themselves to facts—endorsed by Mosheim, who judiciously observes: "Many have undertaken to write this history of the Apostles, a history which we find loaded with fables, doubts, and difficulties, when we pursue it further than the books of the New Testament, and the most ancient writers in the Christian Church" ("Eccles. Hist.," p. 27, ed. 1847). What "ancient writers" Mosheim alludes to it is difficult to guess, as may be judged from his criticisms quoted below, on the "Apostolic Fathers," the most ancient of all; and in estimating the worth of his opinion, it is necessary to remember that he was himself an earnest Christian, although a learned and candid one, so that every admission he makes, which tells against Christianity, is of double weight, it being the admission of a friend and defender.

      To the credit of Paley's apostolic evidences (Clement, Hermas, Polycarp, Ignatius, and letter from Smyrna), we may urge the following objections. Clement's writings are much disputed: "The accounts which remain of his life, actions, and death are, for the most part, uncertain. Two Epistles to the Corinthians, written in Greek, have been attributed to him, of which the second has been looked upon as spurious, and the first as genuine, by many learned writers. But even this latter seems to have been corrupted and interpolated by some ignorant and presumptuous author. … The learned are now unanimous in regarding the other writings which bear the name of Clemens (Clement) … as spurious