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Arguments of Celsus, Porphyry and the Emperor Julian Against the Christians is a series of essays by Flavius Josephus. They cover criticism of Christianity by people who lived during the days of Early Christianity.
In 'Against the Christians: Arguments of Celsus, Porphyry, and the Emperor Julian,' readers are presented with a collection that delves deep into the intellectual and theological disagreements that shaped the early Christian era. This anthology brings together a diverse array of texts that articulate paganism's challenges to early Christianity, featuring works that vary remarkably in stylefrom philosophical treatises to historical accounts. The inclusion of seminal works allows for a comprehensive understanding of the ancient critiques of Christianity, highlighting the depth and sophistication of pagan philosophy and its concerns with the burgeoning Christian faith. The range of literary styles and arguments presented enriches the reader's understanding of ancient religious debates, making this collection a pivotal resource for scholars and enthusiasts alike. The contributing authors and editors, ranging from eminent historians like Tacitus and Diodorus of Sicily to philosophers such as Porphyry and noted critics of Christianity like Celsus and Emperor Julian, offer a rich tapestry of perspectives rooted in their diverse backgrounds. This anthology captures the essence of a pivotal era in religious history, showcasing how these varied voices, from different periods and regions, converge on the critique of Christianity, thereby offering a nuanced exploration of ancient religious discourse. The inclusion of translators and commentators such as Thomas Taylor and Flavius Josephus further broadens the anthologys scope, linking these ancient criticisms with a broader historical and cultural context. 'Against the Christians' is a must-read for those intrigued by the complex interplay between paganism and Christianity, the history of religious thought, and the evolution of theological debates. It offers an unparalleled opportunity to engage with the criticisms of early Christianity from multiple perspectives, providing a rich, educational journey through ancient religious and philosophical inquiries. This collection invites readers to explore a fascinating facet of history, encouraging a deeper understanding of the arguments that challenged the rise of Christianity and shaped the religious landscape of the ancient world.
Arguments Against the Christians is a literary critique of Christianity. Its incisive remarks extend to key figures, philosophies, and dogmas. The divinity of Jesus is questioned, as is the truthfulness of the apostles and the Christian concept of God on a larger scale. It rejects the gospels as the work of frauds who attributed their own writings to late disciples of Jesus.
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Thomas Taylor (15 May 1758 - 1 November 1835) was an English translator and Neoplatonist, the first to translate into English the complete works of Aristotle and of Plato, as well as the Orphic fragments. Thomas Taylor was born in the City of London on 15 May 1758, the son of a staymaker Joseph Taylor and his wife Mary (born Summers). He was educated at St. Paul's School, and devoted himself to the study of the classics and of mathematics. After first working as a clerk in Lubbock's Bank, he was appointed Assistant Secretary to the Society for the Encouragement of Art (precursor to the Royal Society of Arts), in which capacity he made many influential friends, who furnished the means for publishing his various translations, which besides Plato and Aristotle, include Proclus, Porphyry, Apuleius, Ocellus Lucanus and other Neoplatonists and Pythagoreans. His aim was the translation of all the untranslated writings of the ancient Greek philosophers. Taylor was an admirer of Hellenism, most especially in the philosophical framework furnished by Plato and the Neoplatonists Proclus and the "most divine" Iamblichus, whose works he translated into English. So enamoured was he of the ancients, that he and his wife talked to one another only in classical Greek. He was also an outspoken voice against corruption in the Christianity of his day, and what he viewed as its shallowness. Taylor was ridiculed and acquired many enemies, but in other quarters he was well received. Among his friends was the eccentric traveller and philosopher John "Walking" Stewart, whose gatherings Taylor was in the habit of attending. Taylor also published several original works on philosophy (in particular, the Neoplatonism of Proclus and Iamblichus) and mathematics. These works have been republished (some for the first time since Taylor's lifetime) by the Prometheus Trust. (wikipedia.org)
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1830 edition. Excerpt: ... Chrysostom*, and Gregory Nazianzen f, who adds, that he not only called them Galilaeans himself, but made a law that no one should call them by any other name; thinking thereby to abolish the name of Christians. They also called them Atheists, and their religion the Atheism or Impiety, because they derided the worship of the heathen gods. Dio J: says, AciJius Glabrio was put to death for atheism, meaning the Christian religion. And the Christian apologists, Athenagoras, Justin Martyr, ArnobiusH, and others, reckon this among the crimes which the heathens usually lay to their charge. Eusebius says * * the name was become so common, that when the persecuting magistrates would oblige a Christian to renounce his religion, they bade him abjure it in this form, by saying among other things, Afjs Ts; 'A&'sc, 'Confusion to the atheists, Away with the impious, ' meaning the Christians. To this they added the name of Greeks and Impostors. Which is noted by St. Jeromett, who says, * Chrys. Horn. 63. torn. 5. f Naz. i. Invectiv. J Dio in Domitian. Athen. Legal, pro Christ. Just. Apol. i. p. 47. DEGREES Amob. lib. i. ** Kuseb. lib. iv. c. 15. f f Hieron. Ep. 10. ad Furiam. Ubicunque viderint Wheresoever they saw a Christian, they would presently cry out, 'O ygaixos Sx/ DEGREESth?, 'Behold a Grecian impostor.' This was the character which the Jews gave our Saviour, 6 -x'hui/os, 'that deceiver, ' Matt, xxvii. 63. And Justin Martyr ] says, they endeavoured to propagate it to posterity, sending their apostles or emissaries from Jerusalem to all the synagogues in the world, to bid them beware of a certain impious, lawless sect, lately risen up under one Jesus, a Galilaean impostor. Hence Lucian J took occasion in his blasphemous raillery to st