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Updated: May 10, 2025
His whole mind is written in that inscription on the Palazzo della Signoria, the substance of which was his maxim as early as 1495, and which was solemnly renewed by his partisans in 1527: 'Jesus Christus Rex populi Florentini S.P.Q. decreto creatus. He stood in no more relation to mundane affairs and their actual conditions than any other inhabitant of a monastery.
For, although we should lay aside the authority of our own books entirely, yet when Tacitus, who wrote not twenty, perhaps not ten, years after Josephus, in his account of a period in which Josephus was nearly thirty years of age, tells us, that a vast multitude of Christians were condemned at Rome; that they derived their denomination from Christ, who, in the reign of Tiberius, was put to death, as a criminal, by the procurator, Pontius Pilate; that the superstition had spread not only over Judea, the source of the evil but it had reached Rome also: when Suetonius, an historian contemporary with Tacitus, relates that, in the time of Claudius, the Jews were making disturbances at Rome, Christus being their leader: and that, during the reign of Nero, the Christians were punished; under both which emperors Josephus lived: when Pliny, who wrote his celebrated epistle not more than thirty years after the publication of Josephus's history, found the Christians in such numbers in the province of Bithynia as to draw from him a complaint that the contagion had seized cities, towns, and villages, and had so seized them as to produce a general desertion of the public rites; and when, as has already been observed, there is no reason for imagining that the Christians were more numerous in Bithynia than in many other parts of the Roman empire; it cannot, I should suppose, after this, be believed, that the religion, and the transaction upon which it was founded, were too obscure to engage the attention of Josephus, or to obtain a place in his history.
With this he put into his hand a crucifix, richly set with diamonds, at the foot of which was the following inscription, 'Jesus Christus Generalissimus. "Forget not," added the Emperor, "that you are fighting his battles who shed his blood for man upon the Cross. Under his supreme guidance, attack and overwhelm the enemies of Christ and Christianity." George the Second.
Why then mingle ye him? Why do ye divide him? Why make you of him more sacrifices than one? Paul saith, Pascha nostrum immolatus est Christus: "Christ our passover is offered;" so that the thing is done, and Christ hath done it semel, once for all; and it was a bloody sacrifice, not a dry sacrifice. Why then, it is not the mass that availeth or profiteth for the quick and the dead.
A not dissimilar state of things is indicated somewhat less explicitly in regard to the first Gospel. Now Irenaeus quotes this passage three times. Irenaeus leaves no doubt as to his own reading on the next occasion when he quotes the passage, as he does twice over. In opposition to these Irenaeus maintains that the Christus and Jesus are one and the same person.
Quintus speaks his choice for the long eternities: "Happen what may, I take thee, O Christus, for my Lord and Master. I sacrifice my Roman knighthood for thee, if it shall be required. I choose thee, because thou hast risen from the dead and hast proven that there is another life for men." Not Cicero, but Christ! The Roman knight has made the great decision.
We have temples in Rome to the deities of almost every nation we have subdued, and have suffered without objection the preachers of this new doctrine to make converts. The persecutions that have already begun against the sect are not because they believe in this Christus, but because they refuse to perform the duties incumbent upon all Roman citizens. Two of my slaves belong to the sect.
To their ears Jupiter optimus maximus sounds more pleasant than Jesus Christus redemptor mundi, and patres conscripti more agreeable than sancti apostoli.... They account it a greater dishonour to be no Ciceronian than no Christian, as if Cicero, if he should now come to life again, would not speak of Christian things in other words than in his time he spoke of his own religion!... What is the sense of this hateful swaggering with the name Ciceronian?
The Pope in his turn ascended the twenty- four steps, and thus commanding the whole Cathedral, extended his hands over the Emperor and the Empress, and uttered these Latin words, the formula used for taking the throne: "In hoc solio confirmare vos Deus, et in regno aeterno secum regnare faciat Christus!"
Dies Christo dicatos tollendos existimo judicoque, saith Danaeus quotidie nobis in evangelii proedicatione nascitur, circumciditur, moritur, resurgit Christus.
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