From times immemorial people used to worship deityes with methods, which later became traditional, and thus continued, if possible. In Europe several of influences, concerning religious doctrines and customs, remained present until nowadays.
Here is a collection of merely authoritative sources with an introduction, due to sensitivity of this topics. Some more information is presented in the article Veneti - mysterious people?
Sveta Trojica/The Holy Trinity
Podoba Trojice, 15. st.
Museo Bardini, Firence
-The Illustrated Bible Dictionary: »The word Trinity is not found in the Bible ... It did not find a place formally in the theology of the church till the 4th century.«
V prevodu: »Besede Trojica v Bibliji ni najti ... uradno svojega mesta ni našla v cerkveni teologiji vse do 4. stoletja.«
- New Catholic Encyclopedia: [the Trinity] »is not ... directly and immediately [the] word of God.«
[Trojica] »ne izhaja ... naravnost in neposredno iz božje besede.«
»The doctrine of the Holy Trinity is not taught in the O[ld] T[estament].«
»Nauka o sveti Trojici S[tara] Z[aveza] ne uči.«
- The Catholic Encyclopedia: »In Scripture there is as yet no single term by which the Three Divine Persons are denoted together. The word τρίας [tri´as] (of which the Latin trinitas is a translation) is first found in Theophilus of Antioch about A. D. 180. ... Shortly afterwards it appears in its Latin form of trinitas in Tertullian.«
»V [biblijskih] pismih ni niti posameznega termina, v katerem bi bile tri božanske osebe omenjene skupaj. Beseda τρίας [tri´as] (ki so jo v latinščino prevedli s trinitas), najdemo šele pri Teofilu iz Antiohije okoli leta 180 n. št. ... Kmalu zatem se pri Tertulijanu pojavi v latinski obliki trinitas.«
- Trinitas-A Theological Encyclopedia of the Holy Trinity: »But hasty conclusions cannot be drawn from usage [some of Tertullian’s words were later used by others to describe the Trinity], for he [Tertullian] does not apply the words to Trinitarian theology.«
»Vendar pa iz te rabe [nekateri so kasneje uporabljali Tertulijanove pojme, da bi opisali Trojico], ne smemo sklepati prenaglo, kajti [Tertulijan] teh pojmov ni rabil pri trinitarski teologiji.«
- The Encyclopedia of Religion: »Theologians today are in agreement that the Hebrew Bible does not contain a doctrine of the Trinity.«
»Današnji teologi soglašajo s tem, da hebrejski del Biblije ne vsebuje doktrine o Trojici.«
- Edmund Fortman, The Triune God: »The Old Testament ... tells us nothing explicitly or by necessary implication of a Triune God who is Father, Son and Holy Spirit. ... There is no evidence that any sacred writer even suspected the existence of a [Trinity] within the Godhead. ... Even to see in [the »Old Testament«] suggestions or foreshadowings or ‘veiled signs’ of the trinity of persons, is to go beyond the words and intent of the sacred writers.«
»Stara zaveza ... nam ne pripoveduje nič takšnega, kar bi izrecno kazalo na troedinega Boga, ki bi bil hkrati Oče, Sin in Sveti duh, ali kar bi bilo s tem vsaj posredno povezano. ... Nobenega dokaza nimamo, da bi katerikoli sveti pisatelj vsaj posumil na obstoj [Trojice] v božanstvu. ... Tudi če bi [v »Stari zavezi«] hoteli videti domnevo, predpodobo ali »zakrito znamenje« troedinosti [božanskih] oseb, bi to pomenilo, da gremo preko besed in namenov svetih pisateljev.«
Neumrljiva duša/The Immortal Soul
- New Catholic Encyclopedia (1967, Vol. XIII, pp./str. 449, 450/452, 454): »There is no dichotomy of body and soul in the O[ld] T[estament]. The Israelite saw things concretely, in their totality, and thus he considered men as persons and not as composites. The term nepeš, though translated by our word soul, never means soul as distinct from the body or the individual person. ... The term [psy•khe´] is the N[ew] T[estament] word corresponding with nepeš. It can mean the principle of life, life itself, or the living being.«
»V S[tari] Z[avezi] ni cepljenja med telesom in dušo. Izraelec je videl stvari konkretno, videl jih je celovite, tako, da je imel človeka za osebnost in ne za sestavljanko. Termin nepeš, čeprav preveden z našo besedo duša, nikoli ne označuje duše, ločene od telesa ali posameznika. ... Termin [psy•khe´] iz N[ove] Z[aveze] je pomensko ustrezen besedi nepeš. Lahko pomeni življenjsko počelo, življenje sámo, ali živo bitje.«
»The Christian concept of a spiritual soul created by God and infused into the body at conception to make man a living whole is the fruit of a long development in Christian philosophy. Only with Origen [died c. 254 C. E.] in the East and St. Augustine [died 430 C. E.] in the West was the soul established as a spiritual substance and a philosophical concept formed of its nature. ... His [Augustine’s] doctrine ... owed much (including some shortcomings) to Neoplatonism.«
»Krščanski koncept duhovne duše, ki jo je Bog ustvaril in vdahnil v telo ob spočetju, da je s tem človek postal živa celota, je plod dolgoletnega razvoja krščanske filozofije. Šele z Origenom [umrl pribl. 254 n. št.] na Vzhodu in svetim Avguštinom [umrl 430 n. št.] na Zahodu, je bila duša zasnovana kot duhovna substanca, in se je iz njene narave oblikovala filozofska misel. ... Njegov [Avguštinov] nauk ... veliko dolguje neoplatonizmu (vključno z nekaterimi pomankljivostmi).«
- Encyclopaædia Britannica (1976, Macropadia, Vol. 15, p./str. 152): »The Hebrew term for ‘soul’ (nefesh, that which breathes) was used by Moses ... , signifying an ‘animated being’ and applicable equally to nonhuman beings. ... New Testament usage of psyche (‘soul’) was comparable to nefesh.«
»Hebrejski termin za 'dušo' (nefesh, tisto kar diha) je uporabljal Mojzes, ... , [in je] označeval 'živo bitje' in je enako uporaben tudi za nečloveško bitje. ... Uporaba besede psyche ('duša') je v Novi zavezi primerljiva z nefesh.«
- The Jewish Encyclopedia (1910, Vol. VI, p./str. 564): »The belief that the soul continues its existence after the dissolution of the body is a matter of philosophical or theological speculation rather than of simple faith, and is accordingly nowhere expressly taught in Holy Scripture.«
»Verovanje, da duša obstaja še po smrti telesa, je prej stvar filozofskega in teološkega razmišljanja kot pa preproste vere, in na ta način tudi nikjer v Svetem pismu ni razložena.«
- Dictionnaire Encyclopédique de la Bible (Valence, France; 1935, edited by Alexandre Westphal, Vol. 2, p./str. 557): »The concept of immortality is a product of Greek thinking, whereas the hope of a resurrection belongs to Jewish thought. ... Following Alexander’s conquests Judaism gradually absorbed Greek concepts.«
»Koncept nesmrtnosti je posledica grškega mišljenja, medtem ko upanje na vstajenje pripada judovskem mišljenju. ... Po Aleksandrovem zavzetju je judovstvo postopoma prevzelo grške zamisli.«
- Presbyterian Life (May 1, 1970, p./str. 35): »Immortality of the soul is a Greek notion formed in ancient mystery cults and elaborated by the philosopher Plato.«
»Neumrljivost duše je grška predstava, ki se je oblikovala v starodavnih skrivnostnih kultih, dovršil pa jo je filozof Platon.«
- Plato’s “Phaedo” ( Secs. 64, 105, Great Books of the Western World , 1952, R. M. Hutchins, Vol. 7, pp./str. 223, 245, 246): »Do we believe that there is such a thing as death? ... Is it not the separation of soul and body? And to be dead is the completion of this; when the soul exists in herself, and is released from the body and the body is released from the soul, what is this but death? ... And does the soul admit of death? No. Then the soul is immortal? Yes.«
»Ali verjamemo, da obstaja nekaj takega, kot je smrt? ... Ali ni to ločitev duše od telesa? Biti mrtev je izponitev tega; ko duša živi sama zase in je osvobojena telesa, telo pa je osvobojeno duše, kaj je to drugega kot smrt? ... Ali duša dopušča možnost smrti? Ne. Torej je duša neumrljiva? Da.«
- The Religion of Babylonia and Assyria (Boston, 1898, M. Jastrow, Jr., p./str. 556): »The problem of immortality, we have seen, engaged the serious attention of the Babylonian theologians. ... Neither the people nor the leaders of religious thought ever faced the possibility of the total annihilation of what once was called into existence. Death was a passage to another kind of life.«
»Problem nesmrtnosti je, kot smo lahko videli, resno pritegnil pozornost babilonskih teologov. ... Ne ljudje, niti voditelji verskih misli se niso nikoli mogli sprijazniti z možnostjo popolnega uničenja tega, kar je enkrat že obstajalo. Smrt je bila prehod v drugo obliko življenja.«
Čaščenje matere Božje/The Worship of the Mother Goddess
Trojica z Marijo,
Collegiate of Montréal, Francija
- The New Catholic Encyclopedia (1967, Vol. IX, p. 337) »[a·del·phoi' and a·del·phai', used at Matthew 13:55, 56] have the meaning of full blood brother and sister in the Greek-speaking world of the Evangelist’s time and would naturally be taken by his Greek reader in this sense. Toward the end of the 4th century (c. 380) Helvidius in a work now lost pressed this fact in order to attribute to Mary other children besides Jesus so as to make her a model for mothers of larger families. St. Jerome, motivated by the Church’s traditional faith in Mary’s perpetual virginity, wrote a tract against Helvidius (A.D. 383) in which he developed an explanation ... that is still in vogue among Catholic scholars.«
The New Catholic Encyclopedia (1967, zv. IX, str. 337) »V grško govorečem svetu sta, za časa evangelista, besedi [adelphói in adelphái, iz Mateja 13:55, 56] pomenili polnokrvnega [telesnega] brata ali sestro in bi ju grški bralec razumel v tem smislu. Proti koncu 4. stol. (ok. 380) je Helvidij v delu, ki je zdaj izgubljeno, poudaril to dejstvo, da bi opozoril še na druge Marijine otroke poleg Jezusa in bi jo tako dal za vzor materam večjih družin. Sv. Hieronim, ki ga je gnala vera v cerkveno izročilo o Marijinem večnem devištvu, je napisal traktat proti Helvidiju (l. 383) v katerem je razvil razlago ... ki je še vedno zelo priljubljena med katoliškimi učenjaki.«
- Catholic priest Andrew Greeley (The Making of the Popes 1978, p. 227.) says: »Mary is one of the most powerful religious symbols in the history of the Western world ... The Mary symbol links Christianity directly to the ancient religions of mother goddesses.«
Katoliški duhovnik Andrew Greeley (The Making of the Popes 1978, str. 227.) pravi: »Marija je eden najmočnejših verskih simbolov v zgodovini zahodnega sveta ... Simbol Marije krščanstvo neposredno povezuje s starodavnimi verovanji v boginjo-mater.«
- The Cult of the Mother-Goddess (E. O. James, New York, 1959, p. 207) interestingly points out to the location, where Mary as mother of God was confirmed: »The Council of Ephesus assembled in the basilica of the Theotokos in 431. There, if anywhere, in the city so notorious for its devotion to Artemis, or Diana as the Romans called her, where her image was said to have fallen from heaven, under the shadow of the great temple dedicated to the Magna Mater since 330 B.C. and containing, according to tradition, a temporary residence of Mary, the title ‘God-bearer’ hardly could fail to be upheld.«
The Cult of the Mother-Goddess (E. O. James, New York, 1959, str. 207) poudari zanimiv podatek o kraju, kjer se je potrdilo Marijo kot Božjo mati: »Efeški koncil je bil sklican leta 431 v baziliki Teotokos. Če kje, potem so naziv ‘Božja roditeljica’ najlažje podprli tu, v mestu, ki je slovelo po svoji vdanosti Artemidi in Diani, kot so ju imenovali Rimljani. Tu so za njuno podobo rekli, da je padla iz nebes, v senci veličastnega svetišča posvečenega ‘Veliki Materi’.«
- The New Encyclopædia Britannica: »Veneration of the mother of God received its impetus when the Christian Church became the imperial church under Constantine and the pagan masses streamed into the church. ... Their piety and religious consciousness had been formed for millennia through the cult of the ‘great mother’ goddess and the ‘divine virgin,’ a development that led all the way from the old popular religions of Babylonia and Assyria.«
The New Encyclopædia Britannica: »Čščenje Božje matere je dobilo svoj zagon, ko je kršanska cerkev, pod vlado Konstantina postala državna, in so se poganske množice usmerile v cerkev. ... Njihova pobožnost in verska zavednost je bila skozi tisočletja oblikovana preko oboževanja boginje ‘velika mater’ in preko čaščenja ‘božanske device’, razvoja, ki je izhajal vse od priljubljenih Babilonskih in Asirskih verovanj.«
- Encyclopædia of Religion and Ethics cites W. M. Ramsay: »[in] the 5th cent. the honour paid to the Virgin Mary at Ephesus was form of the old pagan Anatolian worship of the Virgin Mother.«
Encyclopædia of Religion and Ethics citira W. M. Ramsay-a: »izkazovanje časti devici Mariji v 5. stol. v Efezu je bila v resnici stara poganska oblika čaščenja device Matere v Anatoliji.«
- The New International Dictionary of New Testament Theology : »The Catholic notions of the ‘mother of God’ and of the ‘queen of heaven,’ though later than the N[ew] T[estament], point to much earlier religio-historical roots in the East. ... In the later veneration of Mary there are many traces of the heathen cult of the divine mother.«
The New International Dictionary of New Testament Theology: »Katoliška predstava ‘matere Božje’ in ‘kraljice neba’ čeprav kasneje kot N[ova] Z[aveza], vendarle nakazuje na zgodnejše versko-zgodovinske korenine na Vzhodu. ... V kasnejšem čaščenju Marije najdemo mnogo sledi poganskega oboževanja božanske matere.«
- Théo—Nouvelle encyclopédie catholique: »They [the Black Virgins] appear to have been a means for transferring to Mary what remained of popular devotion to Diana ... or Cybele.«
Théo—Nouvelle encyclopédie catholique: [Črne Device] so izgleda bile namenjene prehodu k Mariji, iz ostankov priljubljene vdanosti Diani ... ali Kibele.«
- The New Encyclopædia Britannica: »The term [Mother Goddess] also has been applied to figures as diverse as the so-called Stone Age Venuses and the Virgin Mary.«
The New Encyclopadia Britannica: »Pojem [boginja-mater] se je uporabljal tudi za tako raznolike podobe kot so bile t. im. kamenodobne Venere in za devico Marijo.«
Uporaba križa kot simbola krščanstva/Use of the Cross as a Symbol of Christianity
De cruce libri tres, Justus Lipsius
- In the Latin dictionary by Lewis and Short the basic meaning of crux is "a tree, frame, or other wooden instruments of execution, on which criminals were impaled or hanged." A single stake for impalement of a criminal was called in Latin crux sim'plex. Such single stake is illustrated in the book "De cruce libri tres" (Antwerpen, 1629, p. 19) by Justus Lipsius (1547-1606).
Po Lewisovem in Shortovem latinskem slovarju je osnovni pomen besede crux drevo, okvir ali druge lesene priprave za usmrtitev, na katere so zločince pribili ali obesili. Posamezen kol se je imenoval crux símplex. Njegova upodobitev je prikazana v knjigi Justusa Lipsiusa (1547-1606) "De cruce libri tres" (Antwerpen, 1629, str. 19).
- The Encyclopædia Britannica calls the cross the principal symbol of the Christian religion. The Greek word generally translated cross is stau·ros' and it usually means »an upright pale or stake.« The Companion Bible (London, 1885, Appendix No. 162) : »[Stau·ros'] never means two pieces of timber placed across one another at any angle ... There is nothing in the Greek [New Testament] even to imply two pieces of timber.«
V Enciklopediji Britannici je križ opisan kot glavni simbol krščanske religije. Grška beseda, ponavadi prevedena s križ, je staurós, kar označuje »pokončen kol ali drog«. The Companion Bible (London, 1885, dodatek št. 162) pravi: »[Staurós] nikoli ne pomeni dveh kosov lesa, sestavljenih pod katerimkoli kotom ... Nič v grščini [v Novi zavezi] niti ne namiguje na dva kosa lesa.«
- The Imperial Bible-Dictionary (P. Fairbairn, London, 1874, Vol. I, p. 376): »The Greek word for cross, [stau·ros'], properly signified a stake, an upright pole, or piece of paling, on which anything might be hung, or which might be used in impaling a piece of ground. ... Even amongst the Romans the crux (from which our cross is derived) appears to have been originally an upright pole.«
The Imperial Bible-Dictionary (P. Fairbairn, London, 1874, zv. I, str. 376): »Grška beseda za križ [staurós], pomeni palico, pokončen kol ali letev, na kar je lahko karkoli obesimo, ali ga uporabimo za zakoličenje dela zemljišča. ... Izgleda, da je celo med Rimljani beseda crux (iz katere izhaja naša beseda križ) sprva pomenila le pokončen kol.«
In other texts, in the Bible, writers use the Greek word xy'lon for the instrument of Jesus’ death. (Acts 5:30; 10:39; 13:29; Galatians 3:13; 1 Peter 2:24) This word simply means »timber, a stick or a tree.«
V drugih svetopisemskih besedilih se uporablja grško besedo xýlon za smrtonosno orodje pri usmrtivi Jezusa. (Ap. dela 5:30; 10:39; 13:29; Galačanom 3:13; 1 Pet. 2:24) Ta beseda preprosto pomeni »hlod, palica ali deblo«.
- A Greek-English Lexicon (Liddell and Scott, Oxford, 1968, pp. 1191, 1192) defines the word xy'lon: »Wood cut and ready for use, firewood, timber, etc. ... piece of wood, log, beam, post ... cudgel, club ... stake on which criminals were impaled ... of live wood, tree.«
A Greek-English Lexicon (Liddell and Scott, Oxford, 1968, str. 1191, 1192) definira besedo xýlon takole: »Posekan les, pripravljen za uporabo, drva, hlod, itn. ...kos lesa, hlod, tram, drog, ... gorjača, palica ... kol, na katerega so nataknili kriminalca ... živ les, drevo.«
- Das Kreuz und die Kreuzigung (The Cross and the Crucifixion), by Hermann Fulda, states: »Trees were not everywhere available at the places chosen for public execution. So a simple beam was sunk into the ground. On this the outlaws, with hands raised upward and often also with their feet, were bound or nailed.«
Das Kreuz und die Kreuzigung (Hermann Fulda): »Povsod, za javno usmrtitev, ni bil na voljo kraj z drevesi. V tla so zabili navaden tram, nanj pa za dvignjene roke in čez noge privezali ali pribili razbojnike.«
- First in the fourth century, Emperor Constantine promoted the cross as christian symbol. The New Catholic Encyclopedia: »The cross is found in both pre-Christian and non-Christian cultures.«
Šele v četrtem stoletju je cesar Konstatin vpeljal križ kot krščanski simbol. The New Catholic Encyclopedia: »Križ najdemo tako v pred-krščanskih, kot tudi v ne-krščanskih kulturah.«
- The Non-Christian Cross, (J. D. Parsons, London, 1896, pp. 23, 24): »There is not a single sentence in any of the numerous writings forming the New Testament, which, in the original Greek, bears even indirect evidence to the effect that the stauros used in the case of Jesus was other than an ordinary stauros; much less to the effect that it consisted, not of one piece of timber, but of two pieces nailed together in the form of a cross. ... It is not a little misleading upon the part of our teachers to translate the word stauros as ‘cross’ when rendering the Greek documents of the Church into our native tongue, and to support that action by putting ‘cross’ in our lexicons as the meaning of stauros without carefully explaining that that was at any rate not the primary meaning of the word in the days of the Apostles, did not become its primary signification till long afterwards, and became so then, if at all, only because, despite the absence of corroborative evidence, it was for some reason or other assumed that the particular stauros upon which Jesus was executed had that particular shape.«
The Non-Christian Cross, (J. D. Parsons, London, 1896, str. 23, 24): »V številnih spisih, ki oblikujejo Novo zavezo, v izvirni Grščini, ni niti enega stavka, ki bi vsaj posredno dokazoval, da je uporaba staurósa, uporabljenega v Jezusovem primeru, bila karkoli drugega kot običajen staurós; še manj pa, da bi šlo ... za dva kosa lesa, zbita skupaj v obliki križa. Nemalo nas učitelji zavajajo, ko prevajajo besedo staurós iz grških spisov v naš jezik kot križ, brez pazljive razlage, da je to ni bil prvoten pomen besede v času apostolov, ampak je ta pomen beseda dobila šele mnogo kasneje. Ta pomen je kljub pomanjkanju dokazov postal uveljavljen, če sploh, le zato, ker so iz nekih razlogov domnevali, da je bil prav staurós, na katerem je bil umorjen Jezus, v takšni obliki.«
- Encyclopædia Britannica (1946, Vol. 6, p. 753): »Various objects, dating from periods long anterior to the Christian era, have been found, marked with crosses of different designs, in almost every part of the old world. India, Syria, Persia and Egypt have all yielded numberless examples ... The use of the cross as a religious symbol in pre-Christian times and among non-Christian peoples may probably be regarded as almost universal, and in very many cases it was connected with some form of nature worship.«
Encyclopædia Britannica (1946, zv. 6, str. 753): »V skoraj vseh delih sveta so našli raznovrstne predmete označene s križi, datirane daleč pred krščanskim vekom. V Indiji, Siriji, Perziji in v Egiptu so našli brezštevine primerke ... Uporaba križa, kot verskega simbola, v predkrščanskem času in med pogani, se lahko označi kot skorajda univerzalna, in je bila v mnogih primerih povezana s nekakšno obliko naravnega čaščenja.«
- An Expository Dictionary of New Testament Words (W. E. Vine, London, 1962, p. 256): »The shape of the [two-beamed cross] had its origin in ancient Chaldea, and was used as the symbol of the god Tammuz (being in the shape of the mystic Tau, the initial of his name) in that country and in adjacent lands, including Egypt. By the middle of the 3rd cent. A. D. the churches had either departed from, or had travestied, certain doctrines of the Christian faith. In order to increase the prestige of the apostate ecclesiastical system pagans were received into the churches apart from regeneration by faith, and were permitted largely to retain their pagan signs and symbols. Hence the Tau or T, in its most frequent form, with the cross-piece lowered, was adopted to stand for the cross of Christ.«
An Expository Dictionary of New Testament Words (W. E. Vine, London, 1962, str. 256): »Njegova oblika [prečenega križa] ima izvor v staroveški Kaldeji in v bližnjih krajih, tudi v Egiptu, kjer je bil uporabljan kot simbol boga Tamuza (v obliki skrivnostne črke Tau, začetnice njegovega imena). Do srede 3. stol. n. št. so cerkve nekatere nauke krščanske vere predelale ali pa zavrgle. Da bi povečali ugled odpadniškega cerkvenega sistema, so v svoje cerkve sprejeli pogane, ne da bi jim bilo treba prenoviti svoje verovanje, dopustili so, da so v glavnem obdržali svoje poganske znake in simbole. Tako je bil Táv ali T v svoji najbolj pogosti obliki, z nekoliko spuščeno prečko, sprejet kot kristusov križ.«
- The Cross in Ritual, Architecture, and Art (G. S. Tyack, London, 1900, p. 1): »It is strange, yet unquestionably a fact, that in ages long before the birth of Christ, and since then in lands untouched by the teaching of the Church, the Cross has been used as a sacred symbol. ... The Greek Bacchus, the Tyrian Tammuz, the Chaldean Bel, and the Norse Odin, were all symbolised to their votaries by a cruciform device.«
The Cross in Ritual, Architecture, and Art (G. S. Tyack, London, 1900, str. 1): »Čudno, a vendar je res, da je dolgo pred rojstvom Jezusa in še zatem, v deželah, ki se jih cerkveni nauki niso dotaknili, križ veljal za sveti simbol. ... Grškega Bakhusa, tirskega Tamuza, kaldejskega Bela in nordijskega Odina, so vse njihovi podaniki simbolizirali z napravo v obliki križa.«
- The Worship of the Dead (Colonel J. Garnier, London, 1904, p. 226): »The cross in the form of the ‘Crux Ansata’ ... was carried in the hands of the Egyptian priests and Pontiff kings as the symbol of their authority as priests of the Sun god and was called ‘the Sign of Life.’«
The Worship of the Dead (Colonel J. Garnier, London, 1904, str. 226): »Križ v obliki ‘Crux Ansata’ ... so, kot znamenje svoje moči kot duhovnikov boga sonca, nosili v rokah egiptovski duhovniki in visoki kraljevi svečeniki in ga imenovali ‘znak življenja.’«
- A Short History of Sex-Worship (H. Cutner, London, 1940, pp. 16, 17): »Various figures of crosses are found everywhere on Egyptian monuments and tombs, and are considered by many authorities as symbolical either of the phallus [a representation of the male sex organ] or of coition. ... In Egyptian tombs the crux ansata [cross with a circle or handle on top] is found side by side with the phallus.«
A Short History of Sex-Worship (H. Cutner, London, 1940, str. 16, 17): »Različne oblike križa najdemo na večini egiptovskih spomenikov in nagrobnikov, mnogi strokovnjaki pa jih imajo za bodisi simbol falusa [podoba moškega spolnega organa] ali spolnega odnosa ... V egiptovskih grobovih so našli crux ansata [križ s krogom na vrhu] tik ob falusu.«
- The Companion Bible (Appendix No. 162; see also The Non-Christian Cross, pp. 133-141): »These crosses were used as symbols of the Babylonian sun-god, [See book], and are first seen on a coin of Julius Cæsar, 100-44 B.C., and then on a coin struck by Cæsar’s heir (Augustus), 20 B. C. On the coins of Constantine the most frequent symbol is [See book]; but the same symbol is used without the surrounding circle, and with the four equal arms vertical and horizontal; and this was the symbol specially venerated as the ‘Solar Wheel’. It should be stated that Constantine was a sun-god worshipper, and would not enter the ‘Church’ till some quarter of a century after the legend of his having seen such a cross in the heavens.«
The Companion Bible (dodatek št. 162; tudi The Non-Christian Cross, str. 133-141): »Te križe so uporabljali kot simbole babilonskega boga sonca ( ) in so se najprej pojavili na nekem kovancu Julija Cezarja, med letoma 100-44 pr. n. št., nato pa še na kovancih, ki jih je leta 20 pr. n. št. koval Cezarjev naslednik (Avgust). Na Konstatinovih kovancih je bil najbolj pogost simbol ( ); toda ta isti simbol je uporabljen brez obdajajočega kroga in s štirimi enakimi kraki, vodoravnimi in navpičnimi; ta simbolj so še posebej slavili kot ‘Sončno kolo’. Potrebno je povedati, da je Konstatin častil sonce in ni pristopil k ‘cerkvi’, dokler ni, kot trdi legenda, videl na nebu takšnega križa.«
- New Catholic Encyclopedia (Vol. IV, 1967, p. 486): »The representation of Christ’s redemptive death on Golgotha does not occur in the symbolic art of the first Christian centuries. The early Christians, influenced by the Old Testament prohibition of graven images, were reluctant to depict even the instrument of the Lord’s Passion.«
New Catholic Encyclopedia (zv. IV, 1967, str. 486): »Prikaz Kristusove odrešilne smrti na Golgoti se ne pojavlja v simbolični umetnosti prvih krščanskih stoletij. Zgodnjim kristjanom se je, pod vplivom Staro-zavezne prepovedi uporabe rezanih podob, upiralo že samo naslikati predmet Gospodovega trpljenja.«
- History of the Christian Church (J. F. Hurst, Vol. I, New York, 1897, p. 366 ), referring to the first century: »There was no use of the crucifix and no material representation of the cross.«
History of the Christian Church (J. F. Hurst, zv. I, New York, 1897, str. 366 ), nanašajoč se na prvo stoletje pravi: »Takrat ni bil v uporabi ne križ in tudi nikakeršen material, ki bi ga predstavljal ne.«
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Wednesday, 13 June 2007
From times immemorial people used to worship deityes with methods, which later became traditional, and thus continued, if possible. In Europe...
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