Members of the Christian clergy consider the ‘Oxford Dictionary of the Christian Church’ indispensable on all academic aspects of Christian theology. Its contributors include professors of ecclesiastical and Church history, consultants to the Pontifical Biblical Commission, and leading Christian academics the world over. The first edition was published in 1974 under the editorship of Dr. Frank L. Cross (‘Oxford University Press’) and after the sell-out of the initial printing Dr. Cross proudly exclaimed that ‘a copy was in every parsonage in the country’. This orthodox and wide-ranging dictionary carries over 6,000 cross-referenced A-Z entries, yet in a remarkable disclosure, it fails to record an alphabetical entry under ‘C’ for ‘cross’, the object upon which the Church today maintains that Jesus Christ suffered and is ‘the epitome of the Gospel’ (‘Catholic Encyclopedia’, Farley Ed., Vol. iv, p. 524).
An extraordinary priesthood confession
Some accounts certified to be published by such a supposed august body of Christian experts and presented to the world as official realities are extraordinary, one being an Entry on page 710 called, ‘THE INVENTION OF THE CROSS’ (‘Oxford Dictionary of the Christian Church’, p. 842 in the 1997 Edition; Also, ‘Catholic Encyclopedia’, Farley Ed., Vol. iv, p. 524). The international panel concede that Helena, mother of Emperor Constantine (d. 337), ‘invented the cross’, and then the Church slowly developed her crude untruth as an article of Christian faith right into the 21st Century.
‘Cross’ of Christ created for the ‘uneducated’
After the closing of the Council of Nicaea in 325 CE, Bishop Eusebius Pamphilius (260-339), probably the most corrupt bishop of the Fourth Century, said:
‘It is an act of virtue to deceive and lie, when by such means the interests of the church might be promoted’.
(‘Ecclesiastical History’, Bishop Eusebius, Vol. 1, pp. 381-382)
Bishop Eusebius stood on a pulpit in the town square and announced to ‘the groveling rabble’ that Emperor Constantine’s 78 year-old mother, Helena had undertaken ‘a great trip’, and ‘dug up’ the cross upon which Jesus Christ was crucified (‘Vita Constantini’, 3, 41-47). At the same time, she ‘discovered’ other remarkable relics that make pale into triviality the later discovery of Tutankhamen’s tomb-treasures. Amongst them were two sealed clay jars, one containing the precious last breath of Jesus Christ, and the other, beams of light from the Star of Bethlehem. Helena’s public showings of her ‘Jesus treasures’ were displayed with great fanfare and coincided with Emperor Constantine’s announcement that the first 50 ‘New Testimonies’ were soon to be written:
‘Great mobs of ignorant rabble, slaves and seamen, the lowest populace, peasants, drunks and hoards of women … lined up to view the fabrications, and the presbyters schemed to this end and devoured the people’s means’.
(‘Catech’, xviii, 7-8; also Schaff, ‘History of the Christian Church’)
To such an extent had the frauds of false relics of the Christian priests been thus early systematized and raised to the dignity of a regular doctrine that Bishop Eusebius, in one of the most learned and elaborate works that antiquity has left us, the ‘Thirty-second Chapter of the Twelfth Book of his Evangelical Preparation’, bore for its title this proposition: ‘How it may be Lawful and Fitting to use Falsehood as a Medicine, and for the Benefit of those who Want to be Deceived’.
The counterfeit of Christianity
It seems that Bishop Eusebius’ ‘cross’ of Christ failed to endure, for the Vatican informs us that ‘there is no proof of the use of a cross until much later’ than the 6th Century (‘Catholic Encyclopedia’, Farley Ed. Vol., iv, pp. 517-537; ‘New Catholic Encyclopedia’, iv, 475). Church archives record that its general use was ratified at the Sixth Ecumenical Council in 680 (Sixth Ecumenical Council; Canon 82), where it was decreed that ‘the figure of a man fastened to a cross be now adopted’. Around a century later, Pope Hadrian 1 (772-95) officially ratified that a man on a cross ‘would be worshipped’ (Origin of Religious Belief, Draper, p. 252) and the Council of Nicaea in 787 decreed that ‘image - worship of a man on a cross now be adopted’ (ibid).
The unreality of the Christian cross
However, the concept of a ‘cross’ didn’t catch on fully for another 500 years, and it was ‘not until around the 13th Century AD’ (‘New Catholic Encyclopedia’, Farley Ed., Vol. iv, p. 485) that the custom of portraying a distressed man on a cross, sometimes in a state of advanced putrefaction, began to develop. Pictorial presentations showing the highest state of suffering possible then started to emerge and gave the finishing touches to the Vatican’s fabrication of a Christian ‘cross’ that took around 1000 years to fully come into being.
‘This terrifying description … inspired many an artist of the fourteenth and fifteenth centuries … and passed to the uneducated as history’.
(‘Ecclesiastical History’, Johann L. Mosheim, D.D., Christian historian, London, 1825 Ed., Vol. 6, MS. 248)
The unreality of the Christian ‘cross’ was again confirmed during the period of the Reformation (14th - 17th) when a Royal Commission was appointed to enquire into the rites and ceremonies of the Church of England. Numbering among its members were ten bishops, and the Commission subsequently recommended that the use of a ‘cross’ was ‘tending to superstition and should be laid aside’ (‘The Catholic Dictionary’, Addis and Arnold, ‘Baptism’, 1917). This recommendation had the authority of all members, and it further asserted that the sign of the cross should not be used in Christian baptism in British churches (‘The British Church’, Major J. Samuels, V. D., R G A).
Catholic authors invented encyclopedic entries
The ‘cross’ was made official to Catholicism in 1754 when Pope Benedict XIV (1740-1758) decreed that the icon was to be displayed on every church and at every altar (‘Catholic Church Conspiracies’, Lady Eugene Heron, London, 1949). In referring to Benedict’s Decree, the Vatican added this extraordinary comment:
‘Moderns experience difficulty in understanding religious belief … Benedict’s [Benedict XIV, d. 1758] policy from this time forward eliminated any aversion to the concept [of the invention of the cross], for often an obscure expression of the circumstances of our Lord’s death is more clearly explained by Catholic authors who are to be treated with especial regard, giving them the benefit of the doubt wherever possible. Thus proofs of the rational as well of the dogmatic order unite in justifying and defending the gradual development of the cross in Christian history’.
(‘Catholic Encyclopedia’, Pecci Ed., Vol. ii, p. 366)
The unreality of the Christian cross is thereby revealed in the Vatican’s own official records, and today believers in Christ proudly wear a ‘cross’ around their neck as a sign of their faith, not knowing that it was invented by the very Church that they support.