1. The Twelve Disciples Derived From Zodiac: "There is evidence, it is suggested, of the cult of a sun-god called Joshua or Jesus in primitive times, whose, twelve disciples were the twelve signs of the Zodiac and just as Jesus Christ with His twelve apostles came to Jerusalem to eat the Paschal lamb, so Joshua crossed the Jordan with his twelve helpers and offered that jamb on the other side, and so the Greek Jason -an identical name- with his twelve retainers went in search of the golden fleece of the lamb. It is pointed out that there are no contemporary or nearly contemporary references to Jesus in history, with the exception of those in the genuine Epistles of Paul and Peter, where, however, His life on earth is hardly mentioned at all, nor anything which really establishes Him as a historic personage" (The Paganism in Our Christianity, Arthur Weigall, 1928, p25)
2. The 27 books of the New Testament Canon is invalid: "Thus, the books of the New Testament may be placed in the following order:-The genuine Pauline Epistles, from A.D. 52 to 64; the first Epistle of St. Peter., from A. D. 59 to 64; Revelation, from A.D. 69 to 93; the Gospel of St. Mark, from A.D. 70 to 110; the Acts, from A.D. 80 to 110; the Epistles of St. John, from A.D. 90 to 110; the Epistle of St. James, from A.D. 95 to 120; the Gospel of St. Luke, about A.D. 100; the Gospel of St. Matthew, from A.D. 100 to, 110; the Epistle of St. Jude, from A.D. 100 to 150; the Gospel of St. John, from A.D. 100 to 160; and the Second Epistle of St. Peter, about A.D 150. In this Twentieth Century it is astounding to hear Christian people declare that the Bible, and particularly the New Testament, says so-and- so, and that therefore it must be true. Do they not understand that the New Testament is a collection of books of varying credibility put together and accepted as canonical only in the 4th century A.D. by clergy having the limited mentality of that very uncritical age? In quoting from the New Testament the above mentioned dates should always be kept in mind; and in regard to the Gospels it should be remembered that St. Matthew and St. John are the least trustworthy, so many years having elapsed in. which errors may have crept in. Nevertheless, when the element of the incredibly Supernatural is removed, these canonical books provide us with a literature which is of first. rate historical importance." (The Paganism in Our Christianity, Arthur Weigall, 1928, p37)
3. The name Mary is of pagan origin: "the early Christians in the days before Theology took hold of the Faith, that in His incarnation He was simply the son of an obscure carpenter, named Joseph, and of his wife, probably called Mary. I say 'probably' in the first place because there is no certainty that the name of the mother of Jesus was Mary, the earliest reference to her under that name being in a possibly interpolated passage in Acts, which book was not written until between fifty and seventy years after the Crucifixion; and, in the second plate, because so many gods and semi-divine heroes have mothers whose names are variations of 'Mary' Adonis, son of Myrrha; Hermes the Greek Logos, son of Maia; Cyrus, the son of Mariana or Mandane; Moses, the son of Miriam; Joshua, according to the Chronicle of Tabari, the son of Miriam; Buddha, the son of Maya; Krishna, the son of Maritala; and so on, until one begins to think that the name of our Lord's mother may have been forgotten and a stock name substituted." (The Paganism in Our Christianity, Arthur Weigall, 1928, p41)
4. The virgin birth is of pagan origin: "It seems, in fact, that we have to deal with a contradiction due to the later insertion of the story of the Virgin Birth beside the earlier story of the descent of Jesus from David through Joseph; and, in this case, we may place its inception somewhere in the Second Century. The growth of such a story may well be understood, for tales of the births of pagan gods and heroes from the union of a deity with a maiden were common." ... "In view of these facts it seems a pity that the Virgin Birth of Jesus should be insisted upon as an article of the Creed." ... "The story of the Virgin Birth, as I have pointed out in Chapter IV, is derived from pagan sources" (The Paganism in Our Christianity, Arthur Weigall, 1928, p44,47,60)
5. The early life of Jesus is totally unknown: "Let us consider, then, what parts of the accounts of our Lord's life may be regarded as historical. In the first place we have to recognise that nothing is known with certainty about his birth, childhood, and early manhood" (The Paganism in Our Christianity, Arthur Weigall, 1928, p49)
6. Jesus born in a stable and wrapped in swaddling clothing is of pagan origin: "In St. Matthew Jesus is born in a house; but in St. Luke He is born in a stable,." and in later times this stable is generally represented as being in a cave. The mythological origin of this idea, however, is so obvious that the whole story must be abandoned. Firstly, as regards the cave: the cave shown at Bethlehem as the birthplace of Jesus was actually a rock shrine in which the god Tammuz or Adonis was worshipped, as the early Christian Father, Jerome, tells us; and its adoption as the scene of the birth of our Lord was one of those frequent instances of the taking over by Christians of a pagan sacred site. The propriety of this appropriation was increased by the fact that the worship of a god in a cave was a common place in paganism: Apollo, Cybele, Demeter, Herakles, Hermes, Mithra and Poseidon were all adored in caves, Hermes, the Greek Logos, being actually born of Maia in a cave, and Mithra being ' rock-born. Then, as regards the stable: St. Luke I says that when the child was born Mary wrapped Him in swaddling. clothes and laid Him in a manger (Plane), that is to say a rough trough, like the Greek 'liknon', which was a sort of basket used either for hay or as an actual cradle, somewhat as the manger is represented in Botticelli's picture of the Nativity. The author of the Gospel of St. Luke, however, was here drawing upon Greek mythology; for the god Hermes was wrapped in swaddling clothes when he was born and was placed in a 'liknon', or manger-basket." (The Paganism in Our Christianity, Arthur Weigall, 1928, p52)
7. Miracles of Jesus are of pagan origin: "The earliest of the Gospels, that of St. Mark, did not assume its present form until between forty and seventy years after the death of our Lord, and the other Gospels are still later in date; and it is absolutely incredible that the stories about Him should have remained unexaggerated and unaugmented during that period. Tales about a popular hero invariably expand; and in the case of those relating to Jesus, who was accepted by His early followers at first as the God sent Messiah and then as the Son of God incarnate on earth, it is impossible to believe that they would not gradually have been embellished, or that some of them would not have been developed around an insignificant nucleus, or unconsciously borrowed from other sources, or even invented. 'The marvel is not that there are so many, but that there are so few, improbable stories told about Him, since He was acknowledged to be divine, and therefore was presumed to have performed miracles and to have been the cause of miraculous occurrences. Far more incredible stories have been told about other people than about Jesus. To take a single instance: just before Julius Caesar was assassinated, all the doors and windows of his. house' are said to have burst open suddenly and of their own accord; strange lights were observed in the. sky; weird noises were heard; phantoms glowing Eke red-hot metal were seen fighting; and so forth. These, and hundreds of similar stories in connection with other persons, were the talk of the world at the time of the composition of the Gospels. Everybody believed in miraculous events, in signs and wonders; and it was always assumed that saintly or divine personages showed their. power by performing miracles. Plotinus, the philosopher, is said, to have performed them; Apollonius of Tyana is credited with many miracles; and those told of the early Christian saints are far more numerous and far more extraordinary than are those of the Founder of the Faith." (The Paganism in Our Christianity, Arthur Weigall, 1928, p58 )
8. Jesus' 40 day temptation in wilderness is of pagan origin: "The story of the forty days in the wilderness and of the temptation by Satan is very briefly recorded in St. Mark, the earliest Gospel.' We are told no - more than that Jesus was in the wilderness for this length of time, that He was tempted by the Devil, and, that the angels ministered to Him : the whole story is dismissed in one verse and there is no mention of His fasting. The Gospel of St. John does not relate the story at all. Only St. Luke (A.D. 100) and St. Matthew (A.D. 110) give the account of how Jesus fasted, how Satan took Him on to a mountain and on to. a pinnacle of the Temple, how he tempted Him, and how the Evil One was defeated in argument. The retirement to the wilderness may well be an 'historical fact, but the story of the' temptation is an obvious allegory to be understood in a spiritual sense, though the source of some of the details may be traced. The hoofed god Pan is the prototype of Satan, and there is a pagan legend which relates how the young Jupiter was led by Pan to the top of a mountain from which he could see the countries of the world. This mountain was called the 'Pillar of Heaven..' which perhaps explain the introduction of the pinnacle of the temple into the story. Zoroaster, the founder of the Persian religion, went into the wilderness, and was tempted by the Devil; Buddha did likewise, and was tempted; Moses and Elijah had both dwelt in the wilderness, and the former fasted on Sinai forty days, while the latter fasted on Horeb forty days; Ezekiel had to bear the iniquity of the house of Tudah for forty days; the destruction of mankind in the Deluge lasted forty clays; there were forty nights of mourning in the mysteries of the pagan Proserpine; there were forty days of sacrifice in the old Persian 'Salutation of Mithra'; and so forth." (The Paganism in Our Christianity, Arthur Weigall, 1928, p61)
9. Earthquake at cross is false: "In regard to the miraculous events which took place at the death of Jesus, the Gospel of St. John says nothing, and those of St. Mark and St. Luke speak only of the rending of the veil of the temple and of the darkness or overcasting of the sky for three hours. The story of the earthquake, the upheaval of the rocks, the bursting open of the graves, and the appearance of the dead, is alone related in St. Matthew's Gospel, written nearly eighty years after the event, and is therefore not certainly authentic. Of course there is no reason why an earthquake should not have occurred on that day, but if it had really taken place it is almost inconceivable that none of the three earlier Gospels should have mentioned it." (The Paganism in Our Christianity, Arthur Weigall, 1928, p62)
10. Jesus Crucifixion was a Jewish human sacrifice of pagan origin: "I believe that the Crucifixion of Jesus was regarded by the Jews as a sort of human sacrifice, and that therefore the similarity of the procedure described in the Gospels to the old sacrificial ritual, far from providing evidence that the story was invented, indicates that the account is authentic history. But to prove my argument it must be shown firstly that the Jews of those days did practise some kind of human sacrifice by crucifixion annually on the eve of the Passover and, secondly, that Jesus was their chosen victim for that year's sacrificial ceremony." ... "To sum up, then, if this theory be accepted, the fact that our Lord was put to death by crucifixion, and not, as in the case of John the Baptist, by decapitation, is explained; the reason why He was executed on the eve of the Passover becomes apparent; the purpose of dressing Him up in royal robes is shown; the significance of the release of ' Barabbas ' is made clear; and the presence of the two malefactors is accounted for. In this way the critical argument that the Gospel story of the Crucifixion is too similar to an account of a human sacrifice to be believed is disposed of It was a human sacrifice." (The Paganism in Our Christianity, Arthur Weigall, 1928, p69,76)
11. Jesus Side Pierced is of pagan origin: "Then, again, there was the fact that the side of Jesus had been pierced by a lance. Actually what had happened was that a soldier had pricked His side to ascertain that He was dead, just as Panteus pricked the bodies of Cleomenes and his companions to see if life were extinct." ... "But the Gentile followers of our Lord must have seen in this incident a further indication that He was indeed a mystical sacrifice; for the infliction of such a wound on a sacrificial victim was a widespread custom. Strabo tells us that the primitive Albanians used to sacrifice a human being to the moon-goddess by piercing his side with - a sacred spear; and in the spring sacrifice at Salamis the human victim was similarly pierced by a lance. So, also, in the human sacrifices to Odin the victims were strung up on the sacred tree, and, when dead, were pierced by a spear; A and in the worship of Mithra, the bull, which was identical with Mithra himself, was stabbed in the side, as can be seen in the well-known Mthraic sculptures." (The Paganism in Our Christianity, Arthur Weigall, 1928, p83,84)
12. Jesus never actually died, two angels were only men: "Jesus had not passed beyond recall upon the cross, but that, having Sunk into a condition indistinguishable from death He was carried to the sepulchre, where He recovered, and was perhaps given somebody's clothes to wear, which led to His being mistaken for the gardener. In this case the supposed angelic figures seen by the two Marys would have been mortal men who had helped our Lord during the night. In support of this theory it is to be observed that He had not been much hurt by being crucified. It was not the custom to drive nails through the feet, for the victim usually stood upon a block projecting from the cross; and the Gospel of St. John speaks of His hands being wounded but not His feet." ... "This theory is not so heretical as it seems, and though the ordinary Christian will protest that our Lord's resurrection from the dead is the very foundation of the faith, careful thought will show that actually no faith would be worth consideration which based itself merely on the apparent coming to life of a dead body. To the modem religious mind, in fact, there can be very little difference in saying, as do the orthodox, that Jesus, was temporarily dead, but after a few hours came to life again, and saying, as do the critics, that He passed into a condition indistinguishable from death, and 'then returned to life." (The Paganism in Our Christianity, Arthur Weigall, 1928, p93,94)
13. Ascension is of pagan origin: "Now the fact that there is, thus, only one clear record of the Ascension, this being in a work written some fifty to seventy years after the supposed event, must make one very chary in accepting the story; and one's doubts are increased when it is realised that such an ascension into the sky was the usual end to the mythical legends of the lives of pagan gods, just as it. was to the very legendary life of Elijah. The god Adonis, whose worship flourished in the lands in which Christianity grew up, was thought to have ascended into the sky in the presence of his followers after his resurrection; and, similarly, Dionysos, Herakles, Hyacinth, Krishna, Mithra, and other deities went up into heaven. But if Jesus Christ did not at a specific moment ascend into heaven, what was His end? Some critics suppose that He lived on in retirement, and that He was actually seen by St. Paul in that experience which is usually thought to have been only a vision, and which may have taken place as early as two or three years after the Crucifixion. In support of this theory, it is to be noted..." (The Paganism in Our Christianity, Arthur Weigall, 1928, p100)
14. Jesus suffering to save us is of pagan origin: "The worship of suffering gods was to be found on all sides, and the belief in the torture of the victims in the rites of human sacrifice for the redemption from sin was very general. The gods Osiris, Attis, Adonis, Dionysos, Herakles, Prometheus, and others, had all suffered for mankind; and thus the Servant of Yahweh was also conceived as having to be wounded for' men's transgressions. But as I say, this conception had passed into the background in the days of Jesus" (The Paganism in Our Christianity, Arthur Weigall, 1928, p106)
15. Jesus decent into Hades is of pagan origin: "But there is one feature of the Gospel story which seems really to have been borrowed from the Adonis religion, and, in fact, from other pagan religions also, namely, the descent into Hell. The Apostles Creed and Athanasian Creed say that between the Friday night and the Sunday morning Jesus was in Hell or Hades; but this is omitted in the Nicene Creed, and Bishop Pearson IL has shown how frequently it was omitted in other early statements of the Faith, while Bishop Goodwin I feels that the article 'may be put on one side." It has no scriptural foundation except in the ambiguous words of the First Epistle of Peter; it did not appear in the Church as a tenet of Christianity until late in the Fourth Century; and its pagan origin is shown by its appearance not only in the legend of Adonis, but in those of Herakles, Dionysos, Orpheus, Osiris, Hermes, Krishna, Balder, and other deities. In the case of Orpheus it is to. be observed that his connection with Jesus in the minds of early Christians is shown by the frequency of his appearance in the paintings in the Catacombs." (The Paganism in Our Christianity, Arthur Weigall, 1928, p113)
16. Jesus "hung on a tree" is of pagan origin: "The Popular and widespread religion of Osiris and Isis exercised considerable influence upon early Christianity, for these two great Egyptian deities, whose worship had passed into Europe were revered in Rome and in several other centres, where Christian communities were growing up. Osiris and Isis, so runs the legend, were brother and sister and also husband and wife; but Osiris was murdered, his coffined body being thrown into the Nile, and shortly afterwards the widowed and exiled Isis gave birth to a son, Horus. The coffin, meanwhile, was washed up on the Syrian coast, and became miraculously lodged in the trunk of a tree, so that Osiris, like other sacrificed gods, could be described as having been.' slain and hanged on a tree.' This tree afterwards chanced to be cut down and made into a pillar in the palace at Byblos, and there Isis at length found it. She detached the coffin from it and mourned over it; but the. tree or pillar itself she swathed in linen and placed in the temple, like the sacred tree of Attis. She then took the body of Osiris back to Egypt, where it was found by the evil powers, who tore it to pieces; but these pieces were put together again, and the god rose from the dead.' Afterwards, however, he returned to the other world to reign for ever, as King of the Dead; and meanwhile Horus, having grown to manhood, reigned on earth, later becoming the third person of this great Egyptian trinity." (The Paganism in Our Christianity, Arthur Weigall, 1928, p118)
17. Jesus the "Rock of salvation" is of pagan origin: "Mithra was born from a rock, as shown in Mithraic sculptures, being sometimes termed 'the god out of the rock,' and his worship was always conducted in a cave; and the general belief in the early Church that Jesus was born in a cave is a direct instance of the taking over of Mithraic ideas. The words of St. Paul, 'They drank of that spiritual rock . . . and that rock was Christ' are borrowed from the Mithraic scriptures; for not only was Mithra but one of his mythological acts, the Rock. which. also appears in the acts of Moses, was the striking of the rock and the producing of water from it which his followers eagerly drank. Justin Martyr complains that the prophetic words in the Book of Daniel regarding a stone which was cut out of the rock without hands were also used in the Mithraic ritual; and it is apparent that the great importance attached by the early Church to the supposed words of Jesus in regard to Peter "Upon this rock I will build my church " was due to their approximation to the Mithitaic idea of the Theos ek Petras, the "God from the Rock.'" (The Paganism in Our Christianity, Arthur Weigall, 1928, p129)
18. Jesus the "slain Lamb of God" is of pagan origin: "Thus the paramount Christian idea of the sacrifice of the lamb of God was one with which every worshipper of Mithra was familiar; and just as Mithra was an embodiment of the seven spirits of God, so the slain Lamb in the Book of Revelation has seven horns and seven eyes 'which are the seven spirits of God.'" ... "the Picturing of Christ as a lamb, owing to the Paganism involved in the idea." (The Paganism in Our Christianity, Arthur Weigall, 1928, p131,132)
19. "Washed in the Blood of the lamb" is of pagan origin: "The ceremonies of purification by the sprinkling or drenching of the novice with the blood of bulls or rams were widespread, and were to be found in the rites of Mithra. By this purification a man was born again and the Christian expression 'Washed in the blood of the Lamb' is undoubtedly a reflection of this idea, the reference thus being clear in the words of the Epistle to the Hebrews: "It is not possible 'that the blood of. bulls and of goats should take away sins." (The Paganism in Our Christianity, Arthur Weigall, 1928, p132)
20. Baptism and the Lord's Supper are both of pagan origin: "In this he must be referring both to the baptismal rite and also to the Mithraic Eucharist, of which Justin Martyr had already complained when he declared that it was Satan who had plagiarised the ceremony, causing the worshippers of Mithra to receive the consecrated bread and cup of water. The ceremony of eating an incarnate god's body and drinking his blood is, of course, of very ancient, and originally cannibalistic, inception, and there are several sources from which the Christian rite may be derived if, as most critics think; it was not instituted as an actual ceremony by Jesus; but its connection with the Mithraic rite is the most apparent." (The Paganism in Our Christianity, Arthur Weigall, 1928, p134)
21. Phrase "Soldiers of Christ" is of pagan origin: "The worshippers of Mithra were called 'Soldiers of Mithra', which is probably the origin of the term 'Soldiers of Christ' and of the exhortation to Christians to 'put on the armour of light', Mithra being the god of Light." (The Paganism in Our Christianity, Arthur Weigall, 1928, p135)
22. Jesus as "the Shepherd" is of pagan origin: "The most frequent theme is that of Christ as the Good Shepherd; and although it is generally agreed that the figure of Jesus carrying a lamb is taken from the statues of Hermes Kriophoros, the kid-carrying god, Mithra is sometimes shown carrying a bull across his shoulders, and Apollo, who in his solar aspect and as me patron of the rocks, is to be identified with Mithra, is often called 'the Good Shepherd.' At the birth of Mithra the child was adored by shepherds, who brought gifts to him" (The Paganism in Our Christianity, Arthur Weigall, 1928, p136)
23. Lords Supper is of pagan origin: "These facts show clearly, I think, that the Lord's Supper had been changed from an actual meal into a sacramental rite under Mithraic and other ancient influences; and therefore, we must look for the origin of its new sacrificial character in the older religions. In primitive days cannibalism had been very widely practiced so for the purpose of acquiring the virtues of the dead person by eating his flesh and drinking his blood. It was customary to eat the flesh of a sacrificial victim, either human or animal, and in the cases in which such victims were identified with the deity to whom they were offered, the flesh was eaten and the blood drunk in order to effect communion with the divinity." ... "The early Christians, in fact, must thus have been quite familiar with the idea of the sacramental eating of a god's body; and, indeed, one may say that such phrases as 'Except ye eat the flesh of the Son of Man and drink. his blood . . ." could only have been written by one who had been brought up amongst rites based on an immemorial cannibalism and to whom the idea of devouring his god was perfectly normal." (The Paganism in Our Christianity, Arthur Weigall, 1928, p146,147)
24. The idea of "blood atonement for sins" is of pagan origin: "The Origin Of The Idea Of The Atonement: Actually, it is of pagan origin, being indeed the most obvious relic of heathendom in the Faith; and, as I shall show in the next chapter, it is not, of course, supported by any thing known to have been said by Jesus Himself. In the ancient world there was a very wide-spread belief in the sufferings and deaths of gods as being beneficial to man. Adonis, Attis, Dionysos, Herakles, Mithra, Osiris, and other deities, were all saviour-gods whose deaths were regarded as sacrifices made on behalf of mankind; and It Is to be noticed that in almost every case there is clear evidence that the god sacrificed himself to himself." ... "It is not to be wondered at, then, that the dark and savage doctrine of the Atonement became the central dogma of the new Faith: it is only a matter of astonishment that it is still preached in the Twentieth Century." (The Paganism in Our Christianity, Arthur Weigall, 1928, p152,158)
25. Jesus "Begotten of God" is of pagan origin: "The fact that St. Paul regarded Jesus Christ as the Son of God does not in itself imply, as we are carelessly inclined to suppose, that he thought of Him as God. The Messiah was called the Son of God, but no Jew ever thought of him actually as God; and even Adam could be Called the Son of God, while all believer's were reckoned as sons of God. It Must be remembered that in the days of the earliest Christians the idea was Prevalent that god's were in the habit of begetting sons on earth; Perseus was the son of Zeus by a mortal woman. Hercules was the son of Zeus by the lady Alcmene; Plato was thought by some to be the son of Apollo; Pythagoras was the son of a god; Apollonius Of Tyana, a contemporary of Jesus, was the son of the god Proteus; and so forth. This was quite a logical mental conception in view of the fact that the gods themselves were believed to be but aggrandised human beings: Zeus, or Jupiter, was a big, bearded man; Apollo was a clean-shaven youth; and even Jehovah could walk in a garden to enjoy the cool of the evening. These old deities, though immortal, had lived and died on earth,' and hence were much like men; the tomb of Zeus was to be seen in Crete, the tombs of Dionysos and Apollo were at Delphi, the tomb of Kronos was in Sicily, that of Hermes at Hermopolis, that of Aphrodite in Cyprus, and so on. The gods were just supermen, and thus could, of course, have sons. But in pagan thought a son of 'God' was not necessarily himself a deity: he was a product of 'God' and thus possessed divinity, but only to a limited extent. Nevertheless, St. Paul believed that the Christos, though not God, was an eternal agent of God, who had existed before the Creation, and who 'thought it not robbery to be equal with God,' although not identical with Him." (The Paganism in Our Christianity, Arthur Weigall, 1928, p169)
26. Incarnate Logos of Jn 1:1 is of pagan origin, The "pre-existent angel" is a 4th century pagan concept: "Throughout the First Century, indeed, nobody would have dreamed of regarding Jesus as God: He was the Christ, the God-sent Saviour, the Son of God, the Mediator between God and man; and in some mysterious manner He had always existed at the right hand of God, even before His incarnation. But He was not to be confused with the Supreme Being. In the Gospel of St. John, however, written some time in the Second Century but not widely accepted at first, there is a development : Jesus is now called the 'only begotten Son of God, a term not- use elsewhere except, in the First Epistle of St. John; but, even so, He was still distinct from the Father. He was now the incarnate Logos, or ' Word,' which was the 'divine dynamic,' the active Agency by which God revealed Himself.' yet was not understandably God Himself, though such a phrase as 'the Word was with God, and the Word was God' could be used, and Thomas could call Jesus 'My Lord and my God,'" ... "The gradual acceptance of the Logos theory, which had been adopted by the author of the Gospel of St. John from the philosophy of Philo, a Hellenized Jew of Egypt, went a long way towards establishing the identification Of Jesus Christ with God, and certainly carried the definition of our Lord's nature right away from that of the Christians of the First Century. Pagan thought, in fact, was now having an influence upon Christianity, and, indeed, the idea of the Logos itself was pagan, though it was introduced in early times into Judaism there is considerable indication of it, I may mention, in Mithraism, Mithra being regarded as the power which upheld the sun, rather than the sun itself, an idea already appearing in the worship of Aton in Egypt in the Fourteenth Century B.C. Mithra was considered to be both begotten by, and also co-equal with, Ormuzd, the Creator. Adonis, who had died and risen from the dead, was himself 'God'; Attis ' who also had died and risen, was in one aspect ' God the Father'; Osiris who, again, had died and risen, was a Father-God; and so on. It was only natural, therefore, that Christianity should also identify its Founder with God; yet though the idea passes through the minds of the Christian writers of the Second and Third Centuries, it was widely opposed. At the beginning of the Fourth Century Lactantius, 'a Christian Father', stated that Jesus was Chief of the Angels, and never pretended to be God, but only God's, messenger ; and as late as A.D. 330 APhraates, another 'Father,' declares that He was not God. It was the trouble with the Arians which brought about the general adoption by the victorious Athanasians, of the doctrine of Christ's godhead." (The Paganism in Our Christianity, Arthur Weigall, 1928, p172,173-175)
27. The Trinity is of pagan origin: "The idea of a co-equal Trinity, however, offers a reasonable means of expressing the inexpressible; but it must not be forgotten that Jesus Christ never mentioned such a phenomenon, and nowhere in the New Testament does the word 'Trinity' appear. The idea was only adopted by the Church three hundred years after the death of our Lord; and the origin of the conception is entirely pagan. In the Fourth Century B.C. Aristotle wrote: 'All things are three, and thrice is all: and let us use this number in the worship of the gods; for, as the Pythagoreans say, everything and all things are bound by threes, for the end, the middle, and the beginning have this number in everything, and these compose the number of the Trinity.' The ancient Egyptians, whose influence on early religious thought was profound, usually arranged their gods or goddesses in trinities: there was the trinity of Osiris, Isis, and Horus, the trinity of Amen, Mut, and Khonsu, the trinity of Khnum, Satis, and Anukis, and so forth. The Hindu trinity of Brahman, Siva, and Vishnu is another of the many and widespread instances of this theological conception. The early Christians, however, did not at first think of applying the idea to their own faith. They paid their devotions to God the Father and to Jesus Christ, the Son of God, and they recognized the mysterious and undefined existence of the Holy Spirit; but there was no thought of these three being an actual Trinity, co-equal and united in One, and the Apostles' Creed, which is the earliest of the formulated articles of Christian faith, does not mention it." (The Paganism in Our Christianity, Arthur Weigall, 1928, p182)
28. The "Lord's Day" (Sunday) is of Pagan Origin: "The Hebrew Sabbath having been abolished by Christians, the Church made a sacred clay of Sunday, partly because it was the day of the resurrection, but largely because it was the weekly festival of the sun; for it was a definite Christian policy to take over the pagan festivals endeared to the people by tradition, and to give them a Christian significance. But, as a solar festival, Sunday was the sacred day of Mithra; and it is interesting to notice that since Mithra was addressed, as Dominus, 'Lord," Sunday must have been 'the Lord's Day' long before Christian times." (The Paganism in Our Christianity, Arthur Weigall, 1928, p136)
29. Jewish Sabbath and the Sunday Lord's Day both of pagan origin: "In the early Christian Church there were no festivals, holy days, or Sabbaths" ... "I have, already mentioned that Sunday, too, was a pagan holy-day; and in this chapter I propose to discuss the origin of this custom of keeping one day in the week as a Sabbath, or "day of rest,' and' to show that the practice was forcefully opposed by Jesus Christ. The origin of the seven-day week which was used by the Jews and certain other peoples, but not till, later by the Greeks or Romans, is to be sought in some primitive worship of the moon, for the custom of keeping the day of the new moon and that of the full moon as festivals, which is widely found in antiquity, implies the recognition of a cycle of about 14 days, of which a week of 7 days is the half, the actual length of a week thus determined being 7 3/8 days. Now the Babylonians had a early adopted the seven-day week, and their calendars contain directions for the abstention from certain secular acts on stated days which seem to correspond to seventh days, and were called " Sabbaths "; and though the Jewish Sabbath cannot be directly traced to Babylonian usage, the institution is obviously derived from moon-worship and from the concomitant recognition of the number seven as calendrically sacred. The Jews attributed the holiness of the 'seventh day' to the fact that God was supposed to have rested from His six-days' creative labours on that day; but this was itself a legend derived from Babylonian mythology, and was not the original reason why the seventh day was a day of rest." (The Paganism in Our Christianity, Arthur Weigall, 1928, p209,210-211)
30. Conclusion of entire book: Almost all of Christianity is of pagan origin! "A fact which must be clear to those who have read the foregoing chapters is that Christianity developed into a religion in a lurid pagan environment which could not fail to have its influence upon the new faith." (The Paganism in Our Christianity, Arthur Weigall, 1928, p242)

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Written By Steve Rudd, Used by permission at: www.bible.ca

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