Buddhism in Christendom, or, Jesus, the Essene . Fig. 3- this barren and fanciful, and modern theology actually con-demns it. In point of fact, the Gnosticism that is taught inthe rude frescoes of Jonah in the catacombs is the sole ideain this world of appearances that is not barren. We have. Fit come here to learn by experience the distinction betweenmatter and spirit; and St. Dionysius, whatever his date, givesus the secret teaching of the early Church. In the Fatherswe get often the same teaching, less lucidly expressed. Tertullian draws a distinction between the active Christand the Father
Buddhism in Christendom, or, Jesus, the Essene . Fig. 3- this barren and fanciful, and modern theology actually con-demns it. In point of fact, the Gnosticism that is taught inthe rude frescoes of Jonah in the catacombs is the sole ideain this world of appearances that is not barren. We have. Fit come here to learn by experience the distinction betweenmatter and spirit; and St. Dionysius, whatever his date, givesus the secret teaching of the early Church. In the Fatherswe get often the same teaching, less lucidly expressed. Tertullian draws a distinction between the active Christand the Father who is invisible and unapproachable and ANCIENT SCRIPTURES. 9 placid. He cites the Saviour as saying that no manknoweth the Father, save the Son. Of Christ he says that He it was who at all times came down to hold converse withmen from Adam on to the patriarchs and prophets in vision,in dream, in mirror, in dark saying; He is Creator andJudge.^ From this veiled God it is possible, of course, to deriveatheism ; but it is patent that the basic idea is the veryreverse of atheistic. God is called Reason, says ^ In Buddhism, both the veiled and the unveiled God arecalled Buddha (divine intelligence)—a curious name to selectif God then meant unintelligent causation. Many Asi
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