McClintock and Strong’s “Cyclopedia” concedes Plato’s “near approximation to the doctrines of Christianity—some of which,” it says, “he announces almost in the language of the Apostles.” Continuing, this authority says: “We know no more terrible and sublime picture than the passage in which he depicts the dead presenting themselves for judgment in the other world, scarred and blotched and branded with the ineradicable marks of their earthly sins. Yet this is but one of many analogous passages. This approximation to revealed truth is among the most insoluble problems bequeathed to us by antiquity.... We offer no solution of the enigma, which awaits its Oedipus. We only note the existence of the riddle” (Plato).
Prof. Gunkel, of Berlin, says: “‘Christianity is a syncretistic religion. It is providential that it passed safely over from the Orient into the Greek world. It imbibed both influences, and acquired many features that were foreign to the original gospel.’”
Pythagoras.
This religio-philosophical teacher lived in the sixth century B. C., the century in which flourished Buddha, Laou-tsze, and Confucius, three of the world’s greatest religious founders. Greece was his native, and Italy his adopted, country. His history is largely obscured by myths. He was claimed to be, like Plato, the son of Apollo. He was said to have performed miracles and to have been endowed with the gift of prophecy. He traveled in Egypt and India, and his system contains some elements of the Egyptian and Buddhist religions.
There was a small Jewish sect, known as the Essenes, which adopted to a large extent the teachings of Pythagoras. Jesus is believed to have belonged to this sect. There is an Essene element in the New Testament which is especially prominent in the teachings ascribed to Christ. Josephus, in his “Wars of the Jews,” describes at length the doctrines and customs of this sect. From Josephus and the New Testament I cite a few of the parallels between the religion of the Essenes and the religion of Christ.
| “These men are despisers of riches” (Wars, B. II, ch. viii, sec. 3). “It is a law among them, that those who come to them must let what they have be common to the whole order” (Ibid). “They carry nothing at all with them when they travel into remote parts” (Sec. 4). “Every one of them gives what he hath to him that wanteth it” (Ib). “A priest says grace before meat” (Sec. 5). “They ... are the ministers of peace” (Sec. 6). “Whatsoever they say also is firmer than an oath; but swearing is avoided by them” (Sec. 6). | “A rich man shall hardly enter into the kingdom of heaven” ([Matt. xix, 23]). “Neither said any of them that aught of the things which he possessed was his own; but they had all things common” ([Acts] iv, 32). “Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey” ([Matt. x, 9, 10]). “Give to him that asketh thee” ([Matt. v, 42].) “And he took bread, and gave thanks” ([Luke xxii, 19]). “Blessed are the peace-makers” ([Matt. v, 9]). “But I say unto you, Swear not at all; ... but let your communication be, yea, yea; nay, nay” ([Matt. v, 34, 37]). |
Closely allied to the Essenes and the primitive Christians is another Pythagorian sect, known as the Therapeuts of Egypt. Regarding this sect, four different theories are held: 1. That they were a Jewish sect. 2. That they were a Jewish Christian sect. 3. That they were Pagans, many of whose teachings were incorporated into the Christian creed. 4. That they are a myth, that the “De Vita Contemplativa” of Philo, which contains the only account of them, is a Christian forgery, written for the purpose of extolling the monastic life, the celibacy, and the asceticism of the church.