T H E P L ER O M A An Ess ay on the Orig in of Christianity B y PA L A D R . U C RU S “ R e s sa uae nunc r o C r st ana nuncu atur era t i p , q eligi h i i p , a ud ant ue s ne c defuit ab n t o n r s u a n uous ue p iq , i i i ge e i h m i , q q C r s tus venire t in ca rnem unde e a r o ua i am e a t h i v r eligi , q r , —S A u usti ne e ar C r st a na . t. coepit app ll i h i i g . 5 V THE OPEN COUR T fiUil ms mNe; comDAN “ LbN qAs m. gs ’ 7 KEG AN PAUL T REN LH T U R N BQ Coi L15. ; R . 3 Copyright by THE E C UR PUBLI HIN G COMPAN Y OP N O T S . 1909 N N CO TE TS . A PAGE. CH PTER . CHRI STIAN ITY PREDETERMI NED BY THE N EED S AG E OF TH E . T H E A AC S A I . GENTILE CH R TER OF CHRI TI NITY I I T H E LD AGA S . O P NI M I AGA S I I . P NI M REDIVIVU S - I TIA O I I OO PRE CHR S N GN ST C SM , THE BL M PRE I I A OF I IA I CED NG THE FRU T GE CHR ST N TY . T H E E A S IV. P RIOD OF TR N ITION T H V. E GNOSTIC MOVEMENT Z abi ans and M andzcans Ophit es or N aasxans Religi on O f Mani K C S A S A N D G P VI . INDRED SE T IN P LE TINE E Y T The on ans Sim i . The Thera eutes the ssenes the a a enes p , E , N z r an the b on es d E i it . HOW THE GENTILE SAVIOUR CHANGED I NTO T HE I CH R ST . I I T H E A Z A V . PROCE SS OF IDE LI TION VII I T H E S A S A N D W S . PER I N THE JE IX T H . E S LA ST CHRI T OF THE REVE TION OF . JOHN S A P E- X . CHRI TI N SENTIMENT IN R CHRI STIA N RE LIGI ON S XI WH Y S A . CHRI TI NITY CONQUERED HE ORIGI N OF JUDAI S M AN D IT S S IGN I FI CANCE FOR I IA I CHR ST N TY . II T H E AGA S- M A C S A X . P NI OF N IENT I R EL X III T H E P A . TEM LE REFORM OF JUD I S M X I T H E A A X V. B BYLONI N E ILE T H E SPE S XV. DI R ION I XV Ew N D . A . J GENTILE XVII H E AI S S S . T JUD M OF JE U O I C NCLUS ON . XVI II A . SU M M RY XIX T H E R S A . FUTU E OF CHRI TI NITY G A . XX . RELI ION ETERN L A A A COLL TER L RE DING . PREFACE . e book is a HIS littl mere sketch . With concise brevity it treats a great theme —the origin Of Christianity which deserves the attention of the thoughtful . The author concentrates his presentation of the case upon the main features , treating them and them only, with a considerable attention to detail ; but he hopes by this limitation to the most salient points to bring clearness into a subj ect which has never been fully understood on account of the many bewildering side issues that surround and often obscure the main problem . The solution here offered contains some new points of view which the author has gradually gained through his Of study detached portions Of this large subject , yet in all his several inquiries the results have led to the same conclusion which is here summarized . Christianity is not the result O f accident , but of h r f . necessity . T e e are definite causes and definite e fects o its o c Its d ctrines , ceremonies , its ethics are the pr du t Of given conditions and the result could not be different . Yet we might say more . I f local conditions had f constitu been di ferent, some important details in the die rent tion of Christianity would also be , but the essential features would after all have remained the a s me . A . vi . PREF CE As there are remarkable parallels between Chris tianit no y and other religions , even where historical can be so connections traced, we may be assured that even on other planets where rational beings have devel of oped , a religion universal love will be preached and U of be he will hold p the ideal a divine Saviour, called or or or the Christ , Buddha , the Prophet , manifestation G od O f ; and he , representing the eternal in the tran be Of sient , will to many millions a source com fort in f h r the tribulations O li fe and in the face of death . T e e as - are, in all world religions , certain features i n Chris tianity which are rooted in the universal laws of cosmic existence . ’ a The uthor s method is purely scientific . He does not enter into controversies as to whether or not the course O f history should have been different . He has investigated the origin o f Christianity as a botanist not would study the growth Of a tree . He does say be f n that the tree should di fere t, and still less that it should be cut down . He only knows that the tree still stands today and that many enj oy the hospi tality Of its shade and live upon its fruit . ERRATA . For ra a s and a so Cont nts and Inde . P 4 , 44 45 ( l e x ) The ge ” ” pe nte s re a d The rapeuts . a vos a ’ os a 2 not 2 . Fo r xn r a pxny P ge 9 , e p e d ’ ' ‘ ' ' a 2 not Fo r T eh a wfiei s d’yever o l a T eXELwOGZs ey ever o P ge 9 , e 3 e d 0 t9 o t$ Fo r r a . a 8 not 8 . ¢ ¢ P ge 3 , e e d ‘ ’ d a fioba t wv a a 00 5a f wv a not O . Fo r v u l a 7 fl P ge 39 , e I e d a not 1 F0 1 ur' os ec r u/ 77 r a 0 117 6 9 66 7 111 P ge 44 , e 7 O e d “ F r n s I s u st tut th e o o n : In his D e a . o P ge 45 li e I I , b i e f ll wi g ’ ’ w ta contem la tzva o t s us O th e The ra eut s in p , Phil ell f p t w ho a of o n ss r ous cont at on Egyp led life h li e , eligi em pl i and n o rs ant c at n so uc t at is com divi e w hi p, i i p i g m h h ou r ar as C r st an t at the at and aut or m ly eg ded h i i , h d e h s O f th e oo a n u st on G ra tz uc us hip b k h ve bee qe i ed by e , L i ’ n r u us scuss r r n t a d othe s . E sebi di e s Philo s epo t at le g h ccl H is t 1 and co s to the c n u n E . o c s o t at ( , II , 7) me l i h the The ra euts m ust a n r i C st ans . H s p h ve bee h i i view, ” o r r sts u on a a oun at on na c et . h weve , e p we k f d i , mely , ” “ ” F r li h r a 10 n t . D e tz c a z o o t sc . P ge 9 , e 9 e d Deli h CHRI STIANITY PREDETERMIN ED BY THE N EED S OF THE AGE. CHAPTER I . I A I Y THE GENTILE CHARACTER OF CHR STI N T . A . E RE D in the Epistle to the Galatians (iv , 4 ) W “ 1 a th t When the fulness Of the time was come , ” God sent forth his Son ; and in the Epistle to the an 10 are Ephesi s (i . ) we told that In the dispensation 2 Of the fulness of times he might gather together in 3 in are one all things Christ , both which in heaven and ” which are on earth . Such is the impression which the had n of n and early Christians of the origi Christia ity , they were not mistaken in the main point that Chris tianit or a a y was a fulfilment, , as it was c lled in Greek , “ ” a a pleroma , although we would add th t this plerom w as neither mystical nor mysterious as they were in clined to thi nk ; it was not supernatural in a dualistic n Of se se, but the result natural conditions .