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nebiblice, insa nu si-a dat seama ca Biblia detinuta de catolici a fost deja modificata cu mult timp
inainte, in secolul II. Revenirea la adevarul adevarat nu s-a putut face din cauza acestor texte
modificate sau intoduse alaturi de textul biblic.
Dar conceptia despre un iad cu foc si chinurile de acolo n-a fost inventata de Biserica catolica.
Ea doar s-a inspirat din paganism, de unde provenea aceasta doctrina.
Iata de ce, cu privire la aceasta conceptie a infernului, se ridica anumite semne de intrebare: De
ce au inventat filozofii pagani iadul (infernul)? Si de ce a fost adoptata aceasta conceptie in
crestinism, de catre cei descrisi in pildele Mantuitorului ca "neghina", "capre" si "fecioare
nechibzuite"? Deoarece ei credeau ca prin apelarea la teroarea vesnica din iad, ii pot tine pe
oameni departe de a face rau, poti face pe om mai bun. A reusit aceasta dogma sa fac din oamenii
rai oameni mai bun? Nici vorba. Numai adevarul poate schimba oamenii rai in oameni buni.
Si acum sa ii cunoastem pe inventatorii antici ai iadului (infernului) din antichitate:
Marturiile invatatilor din antichitate despre cine au fost inventatorii iadului
Ce au spus filozofii pagani despre iad? De ce credeau filozofii pagani ca iadul ar fi necesar?
Iata cine a inventat iadul pagan si de ce iadul paganilor a fost inventat de filozofii pagani,
conform unor resurse de pe internet:
Marturia lui Polybus:"Polybius, istoric antic, spune:" Din moment ce mulimea este mereu
schimbtoare, plin de dorine nelegiuite, pasiuni iraionale i violen, nu exist nici o alt cale de
a le menine n ordine, decat teama i teroarea lumii invizibile; ptr. care relatare mi se pare ca
strmoii notri au acionat judicios, cnd AU NASCOCIT s aduc n credina popular aceste
noiuni ale zeilor, i a zonelor infernale." B. vi 56.
Marturia lui Titus Livius:"Titus Livius, istoricul celebru, vorbete despre el n acelai spirit, iar el
laud nelepciunea lui Numa Pompilius, pentru c el A INVENTAT teama de zei, ca "un mijloc
mai eficace de guvernare a unei populatii ignorante i barbare." Hist., am 19.
Marturia lui Stabon:"Strabon, geograful, spune:" Mulimea este retinuta de la viciu prin
pedepsele zeilor, ce se spune ca leprovoaca pe infractori, i prin aceste terori i ameninri prin
care anumite cuvinte ngrozitoare i forme monstruoase le imprima n mintea lor ... Pentru c
este imposibil s guvernezi mulimea de femei, i toat gloata comuna, prin raionament
filozofic, i s le conduci la evlavie, sfinenie i virtute - dar acest lucru trebuie fcut prin
superstiie, sau teama de zei, prin seminificatia BASMELOR i minunilor; pentru ca tunetul,
egida, tridentul, torele (ale Furiilor), dragonii, i celelalte., sunt toate basme, cum este, de
asemenea toata teologia veche. Aceste lucruri legiuitorii le utilizeaza ca sperietori de ciori pentru
a ngrozi mulimea copilreasca." Geog., B.
Marturia lui Timaeus Locrus, Pitagoreanul (numai in treacat spun ca in antichitate se spunea
"pitagorean" celor ce urmau cultul mistico-secretist religios inventat de Pitagora din Samos, ce se
Strabo, the geographer, says: "The multitude are restrained from vice by the punishments the
gods are said to inflict upon offenders, and by those terrors and threatenings which certain
dreadful words and monstrous forms imprint upon their minds... For it is impossible to govern
the crowd of women, and all the common rabble, by philosophical reasoning, and lead them to
piety, holiness and virtue - but this must be done by superstition, or the fear of the gods, by
means of fables and wonders; for the thunder, the aegis, the trident, the torches (of the Furies),
the dragons, &c., are all fables, as is also all the ancient theology.
These things the legislators used as scarecrows to terrify the childish multitude." Geog., B. I
Timaeus Locrus, the Pythagorean, after stating that the doctrine of rewards and punishments after
death is necessary to society, proceeds as follows: "For as we sometimes cure the body with
unwholesome remedies, when such as are most wholesome produce no effect, so we restrain
those minds with false relations, which will not be persuaded by the truth. There is a necessity,
therefore, of instilling the dread of those foreign torments: as that the soul changes its habitation;
that the coward is ignominiously thrust into the body of a woman; the murderer imprisoned
within the form of a savage beast; the vain and inconstant changed into birds, and the slothful
and ignorant into fishes."
Plato, in his commentary on Timaeus, fully endorses what he says respecting the fabulous
invention of these foreign torments. And Strabo says that "Plato and the Brahmins of India
invented fables concerning the future judgments of hell" (Hades). And Chrysippus blames Plato
for attempting to deter men from wrong by frightful stories of future punishments.
Plato himself is exceedingly inconsistent, sometimes adopting, even in his serious discourses, the
fables of the poets, and at other times rejecting them as utterly false, and giving too frightful
views of the invisible world. Sometimes, he argues, on social grounds, that they are necessary to
restrain bad men from wickedness and crime, and then again he protests against them on political
grounds, as intimidating the citizens, and making cowards of the soldiers, who, believing these
things, are afraid of death, and do not therefore fight well.
But all this shows in what light he regarded them; not as truths, certainly, but as fictions,
convenient in some cases, but difficult to manage in others. Seneca says: "Those things which
make the infernal regions terrible, the darkness, the prison, the river of flaming fire, the judgment
seat, &c., are all a fable, with which the poets amuse themselves, and by them agitate us with
vain terrors."
Sextus Empiricus calls them "poetic fables of hell;" and Cicero speaks of them as "silly
absurdities and fables" (ineptiis ac=fabulis).
Aristotle. "It has been handed down in mythical form from earliest times to posterity, that there
are gods, and that the divine (Deity) compasses all nature. All beside this has been added, after
the mythical style, for the purpose of persuading the multitude, and for the interests of the laws,
and the advantage of the state." Neander's Church Hist., I, p. 7. 11
Notati bine: Despre "Istoria infernurilor" puteti citi o lucrare de George Minois, a fost publicata
la Humanitas, prin anii 2000.
http://www.humanitas.ro/humanitas/istoria-infernurilor
Articolul se poate citi aici, pe internet:
Ce spune internetul despre "Inventatorii iadului", cine au fost ei? Filozofii pagani!
http://inasteptareatestului.blogspot.ro/2012/12/ce-spune-internetul-despre-inventatorii.html
Sa stam cu totii de veghe, ca niste fecioare intelepte!
Ionica T. Floresti, Cluj 0748073132