THE MISTAKES OF JESUS

 BY

 WILLIAM FLOYD

 _Author of "Social Progress, " "People vs. Wall Street, " "Our Gods on Trial, " "War Resistance. "_

 _New York_ THE FREETHOUGHT PRESS ASSOCIATION. 

 Copyright 1932 By THE FREETHOUGHT PRESS ASSN. , INC. 

 TO DEVOTEES OF TRUTH

Transcriber's Note:

 Minor typographical errors have been corrected without note. Archaic spellings have been retained. Paragraph spacing has been normalised. 

 A table of contents, though not present in the original publication, has been provided below:

 FOREWORD Face the Facts. The True Jesus. Scriptures Unauthentic. Faith in Jesus. Documentary Evidence. Retain the Good. Christianity Must Go. 

 ANTIQUATED THEOLOGY The Virgin Birth. The Jewish Messiah. Eternal Damnation. The Atonement. Angels and Devils. 

 FALSE IMPRESSIONS Jonah and the Whale. End of the World. Miracles. Eternal Life. Raising Lazarus. God's Protection. Belief in Prayer. 

 OBSCURE TEACHINGS Witnesses and Judge. Cannibalism. Religion Only for Children. Difficult or Easy? Charity. The Scriptures Upheld. Illogical. Parables Deceptive. 

 DEFICIENT INSTRUCTIONS Labor. Usury. Economics. Punishment for Debts. Healing. Peace. Marriage. Celibacy. Adultery. Divorce. Faulty Judgment. Unconvincing. Prohibition. Lack of Experience. 

 AN INFERIOR PROTOTYPE Cursing Nature. Forgiveness. Vituperation. Destruction of Property. Egotism. Lack of Courtesy. Unethical Advice. Sermon on the Mount. Inconsistency. Fear. Failure. 

 CONCLUSION Jesus a Myth. Judged by His Works. Ethical Evolution. Gains, not Losses. 

 CODE OF LIVING

FOREWORD

The tradition regarding Jesus is so glamorous that it is difficult toreview his life and character with an unbiased mind. WhileFundamentalists and Modernists differ regarding the divinity of Christ, all Christians and many non-Christians still cling to preconceivednotions of the perfection of Jesus. He alone among men is revered asall-loving, omniscient, faultless--an unparalleled model for mankind. 

This convention of the impeccability of Jesus is so firmly establishedthat any insinuation of error on his part is deemed a blasphemy. Doubting Jesus is more impious than mocking God Almighty. Jehovah may beexposed to some extent with impunity; a God who destroyed 70, 000 of hischosen people because their king took a census[1] is too illogical forany but theologians to worship. But the Son of God, or Son of man, issacrosanct. Jesus is reverenced as the one man who has lived unspottedby the world, free from human foibles, able to redeem mankind by hisexample. 

Respect for the principles of Jesus is so inbred in American people ofall faiths that an attempt to disparage his worth is denounced as badtaste. The detractor is suspected of being an immoral person, no matterhow convincing may be the proof which he presents. A conspiracy ofsilence is directed against any system of ethics advanced as superior tothe Sermon on the Mount. In popular opinion Jesus never made a mistake;all his teachings were infallible; no other view is tolerated. 

_Face the Facts_

This unwillingness to acknowledge the shortcomings of Jesus is partiallydue to fear of sustaining a great loss. The familiar answer to hereticalarguments is that faith should not be destroyed unless something can beput in its place--ignoring the fact that something always may besubstituted for beliefs destroyed. That substitute is faith in the worldas it really is. And our modern world, with all its shortcomings, isinfinitely preferable to the earth, or even the heaven, of the firstcentury. We now know that man can do more to eradicate sorrow than Jesusever thought of. We can have greater confidence in the world as revealedtoday than in the doubtful traditions of Biblical times. 

But suppose there were nothing to substitute for the myth destroyed, should that deter the Truthseeker from continuing his investigation?Scientists do not hesitate in their research because the result of a newdiscovery may be disastrous. They seek the facts regardless ofconsequences; they want to know the Truth about the physical world. Ethicists should have a similar desire concerning the metaphysicalworld. They should have confidence that the Supreme Intelligence (asEdison called it) will lead on to better things. 

_The True Jesus_

If Jesus was what his followers believe, no arguments will destroy theirfaith in him; but if Jesus was not perfect, according to modernstandards, it is important that his status as God, or man, should berevised. Loss of confidence in an erring idol is not loss of a trueideal. 

When an iconoclast asserts that Jesus lacked supreme intelligence, thenatural question is, "How do you know that you are right in yourappraisal, 'lest haply ye be found even to fight against God'?" Theanswer is that we do not claim omniscience, but merely request everyoneto use his or her own judgment, with intellectual honesty, examiningeach act or saying of Jesus without regard to presupposed ideas ortradition. 

_Scriptures Unauthentic_

The consensus of scholarship has rejected the creation of the universein six days in 4004 B. C. , science having proved the existence of theworld for millions of years. Higher Critics refuse to credit the book ofGenesis, according to the first chapter of which the trees, beasts andfowls were created before man, but according to the second chapter afterman. It is not assuming too much for the humblest writer to say thatMoses was mistaken concerning many things he described in thePentateuch. It follows that if one important portion of the Bible isuntrustworthy, other parts of that same book may not be the infallibleWord of God. The New Testament, as well as the Old, may be examinedcritically, and if the gospels contain numerous contradictions, thestatements of the authors on any point, including the life of Jesus, areopen to question. A conscientious person should reach conclusions basedupon the best knowledge obtainable from all sources. 

If anyone is convinced that Jesus made mistakes, he is not necessarilycompelled to become an atheist. All other Gods that have been worshippedby men have been found imperfect. The oft exposed errors of Jehovah donot prevent Christians and Jews from professing belief in God. Those whorequire support from outside themselves cling to the symbol of deitythough not thoroughly crediting any personality ever described in anysacred scriptures. Except Jesus. 

An Evolutionist passes beyond the negative denial of God to theconstruction of a new philosophy in which Truth is his guide, Truthbeing the nearest approximation to reality obtainable with our presentknowledge. Belief in the world as it is now, and as it is going to be, is a sufficient creed. 

_Faith in Jesus_

With Jesus entrenched in popular opinion, there is small probabilitythat faith in him will be shaken unless there is a preponderance ofevidence against his divinity. No one need abandon faith in Jesus untilconvinced that something better has been found. No one should evenexpose himself to heretical arguments unless he is a devotee of Truth. Then only can he rejoice at a revelation of error in confidence that themore nearly the universe is understood the better can man adjust himselfto his surroundings. A worshipper of Truth fears no destruction of falsegods, nor any facts that may cause him to throw over treasuredsuperstitions. He is willing to prove all things and hold fast to thatwhich is true. He rejoices when his idol is shattered, knowing that heis approaching nearer to the true way of living, a way that Jesus didnot adequately explain. 

Any attempt to censure the character of Jesus will meet with theridicule it deserves unless substantiated by documentary evidence. Themere improbability of events contrary to natural laws does not destroythe ethical value of the teachings of the Nazarene. Anything might havehappened in the eerie days of old; the critic must do more than deny thehistoricity of Jesus and the inspiration of the Bible. To be convincinghe must derive from the scriptures in which Christians believe whateverproof can be deduced to unveil the superstition of a redeeming Savior. 

_Documentary Evidence_

The documents most generally accepted by Christians are those collectedin the King James Version of the Bible. The Apocrypha and other earlymanuscripts are unreliable. None of the thirty or more writers whodescribed events around Jerusalem in Jesus' time gives any account ofhis teachings. The only life of Jesus is found in the four gospels; thenumerous biographers of Christ have had no other reliable source ofinformation. It is deceptive for the publishers of revised editions ofthe Bible to claim that "original manuscripts" have been consulted. Notone of the original manuscripts is in existence, the earliest extantdating from the fourth century A. D. , while the most ancient portion ofthe New Testament in any museum was transcribed in the sixth century. 

Accepting, therefore, the King James Version of the New Testament as themost reliable source of information, the question arises as to whatportion of the chapters therein may be considered authentic. Scholarshave rejected the entire gospel of John as less reliable than thesynoptic gospels; and the sixteenth chapter of Mark as an addition afterthe original papyrus had broken off. Modernists, being confronted, inspite of these deletions, with inconsistencies in the gospels ofMatthew, Mark and Luke, have assumed the further privilege of rejectingany verses which appear at variance with their beliefs. Liberals of thisclass contend that the supernatural side of Jesus may be disregarded andyet that Jesus will remain Our Lord. They reject certain evangelisticpassages that conflict with modern thought, but accept other statementsby the same authors as authoritative. 

As the Christian churches have not accepted any abbreviation of theBible as a substitute for the King James Version, it seems proper forthe critic to have recourse to that translation as the most authenticdescription of the life and teachings of Jesus. He is justified, moreover, in considering every word in the supposedly inspired gospelsas equally reliable. His only concern should be to interpret each verseas nearly as possible as the original writers intended their words to beunderstood, allowing for Eastern hyperbole and the custom of the times. 

_Retain the Good_

In preparing a critical analysis of the character of Jesus, it is freelyadmitted that many of the thoughts attributed to the son of Mary aresuperlatively fine. They will live forever whether the personality ofJesus be rejected as a divinity or not. That these beautiful preachmentsare ignored here is not due to any desire to belittle admirablesentiments or to disparage right living. The loving side of Jesus hasbeen emphasized again and again and will be borne in mind by the readerwhen other less admirable traits are criticized. The intent of thiscriticism is not to destroy idealism but to assist the spirit of trueprogress. 

_Christianity Must Go_

The significance of this investigation lies in the changes that wouldhave to be made in religious thought if it should be found that Jesuswas not perfect. If Jesus was in error concerning conditions of his owntime and exhibited no knowledge of our modern problems, his authoritywill be lessened. Searchers after the true way of life will not continueto worship a person whose conception of the physical and spiritual worldwas erroneous. If Jesus made mistakes, he is neither the Son of God noran infallible man. 

So long as people feel compelled to worship what has been provedimperfect, or to evade important doctrines of their creeds for fear oflosing faith in old traditions, their minds will not be receptive tochanges in social conditions that require abandonment of establishedcustoms. Christians are imbued with a psychology derived from acompleted revelation. The firmer their belief in Jesus, the greatertheir resistance to new ideas. Catholics are more reluctant to joinprogressive movements than Modernists and Modernists than Evolutionists. Religious people are apt to be afraid of the new world; they doubt thepossibility of eliminating war, poverty and injustice--customs as deeplyrooted in the social world as belief in Jesus is in the religious world. If the chief reactionary bulwark of the past is abandoned, there will begreater possibility of accepting new revelations. 

What would happen if Christians should discover that their leader wasnot an incomparable guide? Absolutely nothing at first. Those accustomedto lead a moral life would continue to do so. Members of Christianchurches are the very people who most wish to do what is right. Theywill not lose their character because Jesus has lost his fictitiousdivinity. On the contrary, they will search for the most elevatingprinciples to substitute for the personality that has been founddeficient. It is difficult for people to be superior to their gods. These same church-going individuals, when freed from the fetters ofantiquated supernaturalism, will gradually learn to serve mankind withthe same devotion they now render to a misunderstood God. They will nolonger be limited by the defects of their paragon in their efforts tomake the most of life. They will seek to solve modern problems in arational way instead of deciding such matters as birth control, divorce, war and prohibition by reference to the scriptures, as they do now. Forthe first time they will make their decisions according to the bestknowledge obtainable today. 

Jesus was in advance of his time. He declared that such revengefultheories as an eye for an eye must be supplanted by forgiveness. But asthe world has evolved, Jesus has stood still. His teachings, superior asthey were to those of the ancient Israelites, are now found to beinferior to the best ethics culled from the wisdom of the ages, broughtdown to date. It is heartening to feel that we can appropriate thesuperlative principles of all time instead of worshipping a deifiedpersonality who was limited to the best that men of his own generationcould conceive. 

This examination of the life and character of Jesus will be based uponthe accounts in the New Testament. Each passage will be construed asappears to the writer to have been originally intended. The reader maysubstitute his own interpretation, but should in no instance passlightly over a situation as immaterial. Every word or action of Jesus isan important link in the chain of his divinity, or of his exaltedposition as a moral guide. Each argument should be met by acceptance orrejection, never with indifference. No reader of the following pagesshould ever say, "What difference does it make?" Everything concerningJesus is of vast consequence in determining whether he is or is not adivine Savior, or a perfect guide. 

FOOTNOTES:

[1] Chron. Xxi. 

ANTIQUATED THEOLOGY

The first event in the life of Jesus, the gospel story of his birth, isnow considered unauthentic by many scholars and some theologians. Thebirth of a virgin, the visitation of an angel, the star in the East arephenomena contrary to natural laws and rest on insufficient authorityfor acceptance as credible. The probabilities are against exceptions inthe laws of the universe. 

_The Virgin Birth_

The original evidence for the virgin birth is found only in the gospelsof Matthew and Luke, two unknown historians, and both these evangelistsimplicitly deny their own tale when they trace the descent of Jesus fromDavid through Joseph. [1] The slaughter of the children by Herod, in fearof Jesus as a rival, probably never took place. Mark, Luke and John donot mention it; Josephus, who dwelt on the crimes of Herod, knew nothingof this massacre. According to Luke, Mary and Joseph took Jesus toJerusalem openly soon after the supposed decree. [2]

There is dispute as to whether Jesus was born in Bethlehem or Nazareth, and the date of his birth has been placed anywhere from 4 B. C. To 7 A. D. Matthew says that Jesus was born "in the days of Herod", while Luke saysit was "When Cyrenius was governor of Syria. " Herod died in 4 B. C. , while Cyrenius did not become governor of Syria until 7 A. D. 

The romantic story of the Christ-child is not corroborated by thehistorians of the time and is in opposition to the theory of evolutionby natural processes. And yet it is still one of the main sources ofJesus' fame, being repeated at Christmas-tide in the churches, thusconnecting Jesus with God in a superhuman manner. 

The consensus of scholarship is in practical agreement that the theoryof the virgin birth as a link between Jesus and God is a mistake; butwhose mistake was it? Jesus never referred to his miraculous birth. Ifhe was merely a man and never heard of the rumor about his conception, he was not to blame for the spread of this misleading story throughoutChristendom. 

While Jesus did not refer to his divine paternity in a physical sense, he did endeavor to convince his hearers that he was more directlyconnected with God than other men. "I and my Father are one. "[3] "Noman knoweth the Son but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. "[4]

Jesus thus proclaimed himself identical with the Lord God of the OldTestament who called himself Jehovah. This is entirely in keeping withthe whole Christian theory, for the _raison d'être_ of Jesus derivedfrom the act of God soon after the creation. Adam and Eve ate of thefruit of the tree of the knowledge of good and evil which God hadcommanded them not to touch, and for this disobedience, this fall of manfrom grace, God cursed mankind. Jesus came to earth to save man from thewrath of Almighty God. 

But this claim of Jesus to oneness with God renders him liable tocensure for the acts of Jehovah which represented a standard of ethicsinferior to that preached by the Son of God. According to thescriptures, which anyone may freely search, God advised or countenanceddeception[5]; stealing[6], selfishness[7], conquest by force[8], indiscriminate slaughter[9], murder[10], cannibalism[11], killing ofwitches[12], slavery[13], capital punishment for rebellious sons or forseeking false gods[14], sacrifices of animals[15] and other actsrepresenting the concepts of primitive men. [16]

While Jesus could read[17] and was familiar with the scriptures, it ispossible that he was not acquainted with the system of dictatorshipformerly employed by his Father. Occasionally Jesus denounced the ethicsof "them of old time", but he always referred to his Father as perfect. 

The dilemma is that Jesus must be condemned either for claiming identitywith Jehovah (to whom he was really superior), or for accepting withonly slight improvements the tyranny of God as described in the Bible, the Word of God. Of course if the Bible is not the Word of God, thewhole system of Christian theology falls to the ground. 

_The Jewish Messiah_

Jesus claimed to be the Messiah expected by the Jews. "And the highpriest answered and said unto him, I adjure thee by the living God, thatthou tell us whether thou be the Christ, the Son of God. Jesus saithunto him, Thou hast said. "[18] "Again the high priest asked him, andsaid unto him, Art thou the Christ, the Son of the Blessed? And Jesussaid, I am. "[19] "Then said they all, Art thou then the Son of God? Andhe said unto them, Ye say that I am. "[20] "The woman saith unto him, Iknow that Messias cometh, which is called Christ: when he is come hewill tell us all things. Jesus saith unto her, I that speak unto thee amhe. "[21]

These acknowledgments by Jesus that he was the Messiah are important, for if he claimed divinity when he was merely mortal, either under falsepretences or being self-deceived, he made a mistake of the most seriouscharacter. His claim was not recognized by his own people, and many ofhis followers today deny that he was the Jewish Messiah. Jesus said thathe came from God to save the Jews. Either he was truly the predictedMessiah or he made an inexcusable error. In this as in other instancesto be cited, Fundamentalists will not admit any mistake, for theybelieve in the supernatural events connected with the Son of God. ButModernists, who reject the anointed Christ while clinging to the humanJesus, may be at a loss to reconcile Jesus' claim to Messiahship withtheir rejection of his divinity. 

Jesus stressed his mission to save the world, saying "For God so lovedthe world, that he gave his only begotten Son, that whosoever believethin him should not perish, but have everlasting life. "[22]

_Eternal Damnation_

Whether Jesus was mistaken or not in his estimate of his closerelationship with God is for each person to decide; but his theory ofthe disasters that would follow unbelief in his divinity leads toserious difficulties if accepted literally. For not only was Jesus inerror when he insisted that salvation depended upon belief, he was alsoreconciled to eternal suffering for unbelievers. Note some of hisexpressions:

"If ye believe not that I am he, ye shall die in your sins. "[23] "Departfrom me, ye cursed, into everlasting fire, prepared for the devil andhis angels . . . And these shall go away into everlasting punishment: butthe righteous into life eternal. "[24]

"Whosoever shall blaspheme against the Holy Ghost hath neverforgiveness, but is in danger of eternal damnation. "[25]

"Except ye repent ye shall perish. "[26]

"If thy hand offend thee, cut it off: it is better for thee to enterinto life maimed, than having two hands to go into hell, into the firethat never shall be quenched. "[27]

"How can ye escape the damnation of hell?"[28]

"He that believeth and is baptized shall be saved, but he that believethnot shall be damned. "[29]

It is evident from these quotations that Jesus not only preached beliefin his divinity as essential to salvation, but endeavored to terrifypeople into belief by threats of eternal torment. Jesus was responsiblefor the theological conception of a fiery hell. If he was mistaken, ifthere never was a place of torment for the wicked after death, is it notan act of constructive criticism to expose the person most responsiblefor the false doctrine that has caused so much fear and mentalsuffering? Must we not deplore this mistake of Jesus and recast ourentire opinion of him as a religious teacher?

Are we not justified in stating positively that Jesus made a mistakewhen he taught a physical hell and condemned people to spend eternity intorment for the doubtful sin of disbelief?

_The Atonement_

The doctrine of the Atonement was taught by Jesus. "For this is my bloodof the new testament, which is shed for many for the remission ofsins. "[30]

Whether this sacrifice of the innocent Jesus to save sinful man wasordered by God or was voluntary on the part of Jesus, it represents atheory of reprieve from punishment long since abandoned as unethical. Ifsin must be punished, there is no justice in relieving the sinner andplacing the burden upon the righteous. 

Moreover, the Atonement appears to have been ineffective, for in spiteof the sacrifice that Jesus made, few were to be saved under his schemeof salvation. "Many are called but few are chosen. "[31] "Strait is thegate, and narrow is the way, which leadeth unto life, and few there bethat find it. "[32] "Strive to enter in at the strait gate: for many, Isay unto you, will seek to enter in, and shall not be able. "[33]

If the theory of Atonement for sin by the sacrifice of the innocent wasnot ethical and if Jesus taught that doctrine, he was in error, was henot?

The sacrifice of Jesus was not so great as often made by men. Jesus wassustained with the thought that he was saving the world; his physicalsuffering was not long continued; on the night of his crucifixion he wasin paradise. [34] He endured a few hours of pain compared to weeks ofsuffering by wounded soldiers, or years spent in prison by theproponents of an ideal. 

Jesus not only claimed the power to remit sins but also said to hisdisciples: "Whosoever sins ye remit, they are remitted unto them; andwhosoever sins ye retain, they are retained. "[35]

Is that true? Surely it is proper to ask that blunt question. Here is adefinite statement concerning the power of certain men to remit sins. Ifthose men did not have the power deputed to them, must we not doubt theaccuracy of Jesus?

Jesus made a distinction between himself and the Comforter: "It isexpedient for you that I go away: for if I go not away, the Comforterwill not come unto you; but if I depart I will send him unto you . . . AndI will pray the Father, and he shall give you another Comforter, that hemay abide with you forever. "[36]

It must surprise some Christians that the Comforter could not be presentat the same time with Jesus. 

_Angels and Devils_

Jesus believed in angels and devils, often referring to these imaginarysupernatural beings as if they existed. "Thinkest thou that I cannot nowpray to my Father and he shall presently give me more than twelvelegions of angels?"[37] "So shall it be at the end of the world: theangels shall come forth. "[38]

The devils were among the first to recognize Christ's divinity: "Whathave we to do with thee, Jesus, thou Son of God?"[39] "Let us alone, thou Jesus of Nazareth; art thou come to destroy us? I know thee, whothou art, the Holy One of God. "[40] "And unclean spirits when they sawhim, fell down before him, and cried, saying, Thou art the Son ofGod. "[41]

Jesus believed in demoniacal possession, casting out devils on severaloccasions. 

Jesus frequently referred to heaven as a place above the earth: "Andthen shall they see the Son of man coming in the clouds with great powerand glory. "[42] "And ye shall see the Son of man sitting on the righthand of power, and coming in the clouds of heaven. "[43] "Verily, verily, I say unto you, hereafter ye shall see heaven open, and the angels ofGod ascending and descending on the Son of man. "[44]

When Jesus was transfigured and talked with Moses and Elias, he chargedhis disciples, saying, "Tell the vision to no man, until the Son of manbe risen again from the dead. "[45]

According to the creeds based upon the Bible, Jesus rose from the dead, descended into hell, and ascended bodily into heaven. According to thegospels he stilled the storm, walked on the water and told Peter to doso and to find money in a fish's mouth and catch a large draught offishes. These and other miracles connected Jesus with God and were partof his theology. 

Every fair-minded person should re-read the gospels and refresh hismemory regarding the theology of Jesus. Then a decision must be reachedas to the correctness of the views expressed. Either conditions on earthwere different in the first century from those of the twentieth, orJesus was mistaken in his conception of God, heaven, hell, angels, devils and himself. 

FOOTNOTES:

[1] Matt. I; Luke iii. 

[2] Luke ii, 22. 

[3] John x, 30. 

[4] Matt. Xi, 27. 

[5] Ezek. Xiv, 9; Num. Xiv, 30-34. 

[6] Ex. Iii, 21-22. 

[7] Deut. Xiv, 21. 

[8] Num. Xxxi et al. 

[9] Ex. Xxxii, 27. 

[10] Deut. Vii, 16 et al. 

[11] Jer. Xix, 9 et al. 

[12] Ex. Xxii, 18. 

[13] Lev. Xxv, 44-46. 

[14] Deut. Xxi, 18-21; xiii, 6-9. 

[15] Lev. I, 14-15. 

[16] See the Old Testament. 

[17] Luke iv, 16. 

[18] Matt. Xxvi, 63-64. 

[19] Mark xv, 61-62. 

[20] Luke xxii, 70. 

[21] John iv, 25-26. 

[22] John iii, 16. 

[23] John viii, 24. 

[24] Matt. Xxv, 31-46. 

[25] Mark iii, 29. 

[26] Luke xiii, 3. 

[27] Mark ix, 43. 

[28] Matt. Xxiii, 33. 

[29] Mark xvi, 16. 

[30] Matt. Xxvi, 28. 

[31] Matt. Xxii, 14. 

[32] Matt. Vii, 14. 

[33] Luke xiii, 24. 

[34] Luke xxiii, 43. 

[35] John xx, 23. 

[36] John xiv, 16. 

[37] Matt. Xxvi, 53. 

[38] Matt. Xiii, 49. 

[39] Matt. Viii, 29. 

[40] Luke iv, 34. 

[41] Mark iii, 11. 

[42] Mark xiii, 26. 

[43] Mark xiv, 62. 

[44] John i, 51. 

[45] Matt. Xvii, 9. 

FALSE IMPRESSIONS

Jesus not only held mistaken ideas about theology, as anyone but aFundamentalist must admit, but he often gave impressions about earthlyaffairs that were unreliable to say the least. Occasionally hisstatements were actual misrepresentations of fact. 

_Jonah and the Whale_

"For as Jonas was three days and three nights in the whale's belly; soshall the Son of man be three days and three nights in the heart of theearth. "[1]

Evidently Jesus believed the story of Jonah and the whale, as well asthe tale of Noah's ark[2] both of which are now generally discredited. Moreover, his prophecy regarding his entombment was inaccurate, for hewas only two nights and one day in the heart of the earth, from Fridaynight to Sunday morning. 

_End of the World_

Jesus was decidedly mistaken in his theory of the approaching end of theworld. 

"Repent: for the kingdom of heaven is at hand. "[3] "Ye shall not havegone over the cities of Israel, till the Son of man be come. "[4] "Therebe some standing here which shall not taste of death, till they see theSon of man coming in his kingdom. "[5] "And this gospel of the kingdomshall be preached in all the world for a witness unto all nations; andthen shall the end come . . . Verily I say unto you, This generation shallnot pass, till all these things be fulfilled. "[6] "The time isfulfilled, and the kingdom of God is at hand. "[7] "So ye in like manner, when ye shall see these things come to pass, know that it is nigh, evenat the doors. Verily I say unto you, that this generation shall notpass, till all these things be done. "[8] "The hour is coming, in thewhich all that are in the graves shall hear his voice, and shall comeforth; they that have done good, unto the resurrection of life; and theythat have done evil, unto the resurrection of damnation. "[9]

Jesus was confident that the day of judgment was coming in the firstcentury, but it has not come yet, nineteen hundred years later. Thiserroneous belief in the imminent end of the world had an importantbearing upon his entire philosophy; for if the end of the world was sonear it was far more important to prepare for life hereafter than to beconcerned over mundane affairs. May we not view with doubt any of Jesus'teachings that depended upon his mistaken conception of the duration ofthe world?

_Miracles_

Jesus is reported to have fed 5, 000 people with five loaves and twofishes, and again 4, 000 with seven loaves and a few small fishes. Hewalked on the water, calmed the seas, raised three persons from the deadand performed other miracles contrary to natural laws. These wondrousacts were depended upon by him to convince the people that he was theexpected Messiah: "Go and shew John again those things which ye do hearand see: the blind receive their sight, and the lame walk, the lepersare cleansed, and the deaf hear, the dead are raised up, and the poorhave the gospel preached to them. "[10]

Jesus assured his disciples that they too would be able to performmiracles: "And these signs shall follow them that believe; In my nameshall they cast out devils; they shall speak with new tongues; theyshall take up serpents; and if they drink any deadly thing, it shall nothurt them; they shall lay hands on the sick and they shall recover. "[11]"He that believeth on me, the works that I do shall he do also; andgreater works than these shall he do. "[12]

Jesus set great store by these marvels that only magicians attemptnowadays. Ministers of the apostolic succession cannot cast out devilsor take up serpents, and they are affected by deadly drinks the same asothers. Jesus had a primitive idea of the value of such magic. Either hesought to deceive the gullible, or, as is more likely, was himselfovercredulous. It is important to remember that Jesus stressed the valueof enchantment and advised his successors to conjure in his name. 

If the miraculous had not been connected with the name of Jesus, it isprobable that he never would have been heard of. His ethical teachingsalone would not have won for him the exalted position that has come fromthe stories of his miraculous birth, life and ascension. In other words, his fame rests upon the supernatural side of his life that is nowdiscredited by many of his followers. 

_Eternal Life_

The remarks of Jesus on the subject of death were not accurate. "If aman keep my saying, he shall never see death. "[13] "Whosoever liveth andbelieveth in me shall never die. "[14]

Apparently Jesus referred to natural death, in which case he wasutterly mistaken; but if he meant that believers in him should liveforever in heaven, even so he gave a false impression; for there is noevidence that life after death is assured to Christians more than toothers. Unbelievers were also to have eternal life, though in torment. 

_Raising Lazarus_

Jesus took advantage of opportunities, even of death, to create dramaticeffects. The eleventh chapter of John shows that when Lazarus wasreported ill, Jesus said, "This sickness is not unto death, but for theglory of God, that the Son of God might be glorified thereby. " So Jesuslet Lazarus, one of the believers whom he loved, die[15] in order thathe might have the triumph of raising him from the dead. "Then said Jesusunto them plainly, Lazarus is dead. And I am glad for your sakes that Iwas not there, to the intent ye may believe. "

The confusion between earthly death and loss of eternal life was shownin the remark of Jesus to Martha: "I am the resurrection and the life:he that believeth in me, though he were dead, yet shall he live. " Thismight be construed to mean that believers should have eternal lifehereafter, but Jesus evidently had reference to life on earth for heproceeded to raise Lazarus from the dead and cause him to live again onearth with his sisters. 

When Martha reminded Jesus that Lazarus had been dead four days, Jesusreplied, "Said I not unto thee, that, if thou wouldest believe, thoushouldest see the glory of God?" But Jesus himself had doubts of hisability to bring back Lazarus to life, as shown by his spontaneousprayer of thanks: "Father, I thank thee that thou hast heard me. " Thenhe revealed again his desire to dramatize the occasion, saying, "And Iknew that thou hearest me always: but because of the people which standby I said it, that they may believe that thou hast sent me. "

"Then many of the Jews which came to Mary, and had seen the things whichJesus did, believed on him. " Do the followers of Jesus, who claim thathe made no mistakes, believe on him? If so, they must believe that heraised Lazarus from the dead as he claimed to have done. Do they believethat they can also raise people from the dead? Jesus so assured themwhen he promised that believers could do greater works than heperformed. No, Jesus gave a false impression of his power. 

_God's Protection_

Jesus continued his deception of the world by promising protection thathas never been accorded. "Are not two sparrows sold for a farthing? Andone of them shall not fall on the ground without your Father. But thevery hairs of your head are all numbered. Fear ye not therefore, ye areof more value than many sparrows. "[16]

These sayings may properly be taken as symbolical or allegorical; butthe evident intention was to assure his followers that God would protectthem in their daily life. Safety was promised for believers, a safetythat has been lacking for everyone. There is no evidence that God doesprotect believers any more than unbelievers. When the Titanic went down, those who perished were not solely the wicked persons; there was nodistinction in the terrible disaster between believers and unbelievers. 

Jesus created in the minds of his hearers and his followers the ideathat God was watching each individual to save him from danger, but this, unfortunately, is not a fact. It sounds comforting; it makes people feelnearer to God; but experience proves that no such close relationshipexists. Jesus gave a false impression of God's loving care for men. 

_Belief in Prayer_

Modern religious people may still consistently believe in prayer as aform of inward aspiration, but it is difficult to take literally theassurance given by Jesus of practical accomplishments by means of prayerin his name. 

Jesus did not confine himself to promising spiritual results fromprayer, but distinctly gave it to be understood that the physical worldwould respond to petitions to Jehovah. "Again I say unto you, That iftwo of you shall agree on earth as touching any thing that they shallask, it shall be done for them of my Father which is in heaven. "[17] "Ifye have faith, and doubt not, ye shall not only do this which is done tothe fig tree, but also if ye shall say unto this mountain, Be thouremoved, and be thou cast into the sea; it shall be done. And all thingswhatsoever ye shall ask in prayer, believing, ye shall receive. "[18]"What things soever ye desire, when ye pray, believe that ye receivethem, and ye shall have them. "[19] "If ye have faith as a grain ofmustard seed, ye shall say unto this mountain, Remove hence to yonderplace; and it shall remove: and nothing shall be impossible untoyou. "[20]

These promises have not been fulfilled. Bishops, priests and deaconswith strong faith have been unable to obtain, by means of the mostsincere prayer, results similar to those indicated. They have followedJesus in vain. No man living dare put his faith to the test by a publicdemonstration of prayer for physical changes. Christian prayers for rainare conventional, not being offered with confidence that rain willfollow. 

Jesus has misled us. 

FOOTNOTES:

[1] Matt. Xii, 40. 

[2] Luke xvii, 27; Matt. Xxv, 38. 

[3] Matt. Iv, 17. 

[4] Matt. X, 23. 

[5] Matt. Xvi, 28; Mark ix, 1. 

[6] Matt. Xxiv, 14-34; Luke xxi, 32. 

[7] Mark i, 15. 

[8] Mark xiii, 29-30. 

[9] John v, 28-29. 

[10] Matt. Xi, 4-5. 

[11] Mark xvi, 17-18. 

[12] John xiv, 12. 

[13] John viii, 51. 

[14] John xi, 26. 

[15] John xi, 6. 

[16] Matt. X, 29-31. 

[17] Matt. Xviii, 19. 

[18] Matt. Xxi, 21-22. 

[19] Mark xi, 24. 

[20] Matt. Xvii, 20. 

OBSCURE TEACHINGS

Many of the sayings of Jesus lacked clarity. Various interpretationshave been put upon them by scholars of distinction. No one is sure whatwas meant. 

According to the gospels, Jesus was descended from David, but Jesusmystified his hearers on this descent, saying: "If David then call himLord, how is he his son?"[1]

_Witnesses and Judge_

On the subject of witnesses there is great confusion. "If I bear witnessof myself, my witness is not true. "[2] "Though I bear record of myself, yet my record is true. "[3] "It is also written in your law, that thetestimony of two men is true. I am one that bear witness of myself, andthe Father that sent me beareth witness of me. "[4] "I and my Father areone. "[5] "My Father is greater than I. "[6]

This and the following instruction regarding judicial procedure are farfrom clear. Jesus acknowledged the principle of law requiring more thanone witness but said that in his case the only other witness necessarywas his Father, although he and his Father were one. 

Jesus is supposed to be the judge of the world, but his statement of thecase leaves the issue ambiguous. "For the Father judgeth no man, buthath committed all judgment unto the Son. "[7] "I judge no man. And yetif I judge, my judgment is true. "[8] "And if any man hear my words, andbelieve not, I judge him not: for I came not to judge the world, but tosave the world. "[9] "For judgment I am come into this world, that theywhich see not might see; and that they which see might be madeblind. "[10]

The quality of reasoning employed in these instances has naturally ledto theological quibbling. If Jesus can argue in that fashion, so can hisfollowers, at the expense of intellectual honesty. 

_Cannibalism_

The Jews could not understand what Jesus meant when he said: "Except yeeat the flesh of the Son of man, and drink his blood, ye have no life inyou. Whoso eateth my flesh, and drinketh my blood, hath eternallife. "[11]

_Religion Only for Children_

Nor are these sayings clear: "I thank thee, O Father, Lord of heaven andearth, because thou hast hid these things from the wise and prudent, andhast revealed them unto babes. "[12] "Whosoever shall not receive thekingdom of God as a little child, he shall not enter therein. "[13]

This train of thought implies that education is of no importance wherebelief is concerned. 

_Difficult or Easy?_

After enumerating the many hardships that must be endured by hisfollowers, Jesus contradicted himself by saying, "For my yoke is easy, and my burden is light. "[14]

_Charity_

There are apparent contradictions in his instructions regarding charity:"Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. "[15] "Take heed that ye donot your alms before men, to be seen of them: otherwise ye have noreward of your Father which is in heaven. "[16]

_The Scriptures Upheld_

Jesus reverenced the Hebrew Old Testament. 

"Think not that I am come to destroy the law, or the prophets: I am notcome to destroy, but to fulfil. For verily I say unto you, Till heavenand earth pass, one jot or one tittle shall in no wise pass from thelaw, till all be fulfilled. "[17]

And yet Jesus was the reformer, overthrowing ancient customs, renouncingthe old principle of a tooth for a tooth, improving upon the Mosaic law. He was inconsistent. 

_Illogical_

The logic of Jesus is often difficult to follow. 

"And when he is come, he will reprove the world of sin, and ofrighteousness, and of judgment: of sin because they believe not on me;of righteousness, because I go to my Father, and ye see me no more; ofjudgment, because the prince of this world is judged. "[18]

Jesus admitted his obscurity: "These things have I spoken unto you inproverbs: but the time cometh, when I shall no more speak unto you inproverbs, but I shall shew you plainly of the Father. "[19]

That time has never come. 

_Parables Deceptive_

Jesus explained his obscurity in this way: "Unto you it is given to knowthe mysteries of the kingdom of God: but to others in parables; thatseeing they might not see, and hearing they might not understand. "[20]"But unto them that are without, all these things are done in parables:that seeing they may see, and not perceive; and hearing they may hear, and not understand; lest at any time they should be converted, and theirsins should be forgiven them. "[21]

In other words, Jesus, who said he came to save the world, concealed hismeaning for fear some of his hearers should be converted and their sinsbe forgiven--which is exactly what he sought to bring about. 

Obscurity in a teacher is a great defect, especially when he glories inhis ambiguity. If any Christians wish that Jesus had been more clear, then Jesus does not appear perfect to them, and they should admit hisimperfections. 

FOOTNOTES:

[1] Matt. Xxii, 41-45. 

[2] John v, 31. 

[3] John viii, 14. 

[4] John viii, 17-18. 

[5] John x, 30. 

[6] John xiv, 28. 

[7] John v, 22. 

[8] John viii, 16. 

[9] John xii, 47. 

[10] John x, 39. 

[11] John vi, 53-58. 

[12] Matt. Xi, 25. 

[13] Mark x, 15. 

[14] Matt. Xi, 30. 

[15] Matt. V, 16. 

[16] Matt. Vi, 1. 

[17] Matt. V, 17-18. 

[18] John xvi, 8-11. 

[19] John xvi, 25. 

[20] Luke viii, 10. 

[21] Mark iv, 11-12. 

DEFICIENT INSTRUCTIONS

In a number of instances the teachings of Jesus are so incomplete, or soinappropriate, as to render no assistance in meeting similar situationsin modern life. Either his meaning is not clear, or his instructions aretoo primitive to be applicable to our civilization. 

_Labor_

The relation between employer and employee is one that requirespractical guidance. Let us see what information Jesus gave on thisimportant subject. 

The parable of the laborers[1] relates that an employer hired men towork in his vineyard for twelve hours for a penny, and that he paid thesame wage to other workers who toiled only nine, six, three and onehour. When those who had worked longest resented this treatment, asmodern strikers would, the employer answered, apparently with Jesus'approval: "Friend, I do thee no wrong: didst not thou agree with me fora penny? Take that thine is, and go thy way: I will give unto thislast, even as unto thee. Is it not lawful for me to do what I will withmine own? Is thine eye evil, because I am good? So the last shall befirst, and the first last. "

This parable may be a comfort to autocratic employers, sustaining themin their determination to dominate labor, but the principles enunciatedare lacking in social vision. Equal pay for unequal work is approved, and the employer is vindicated in regulating wages and hours as he seesfit without regard for justice or the needs of the workers. In themanner of modern employers, the "goodman" calls his worker "Friend" buttreats him with contempt. Jesus taught that the workers were wrong indemanding justice, that the employer was justified in actingerratically, as the money paid was his. He presented the issues betweencapital and labor and sided with capital. He stated the fact that thefirst shall be last, but said nothing to remedy that unfortunatesituation. He did not explain how workers could obtain propercompensation for their labor. 

Jesus assumed a fair attitude when he said, "The labourer is worthy ofhis hire", and, "It is enough for the disciple to be as his master, andthe servant as his lord", but he continued with doubtful logic: "If theyhave called the master of the house Beelzebub, how much more shall theycall them of his household", implying that if an employer isworldly-minded his servants will be even worse. 

Little respect is shown for employees in the remark, "The hirelingfleeth, because he is an hireling, and careth not for the sheep. "[2]Probably in those days as now many an employee stuck to his post noblyto do his duty. 

The meaning is obscure in his other comment upon an employer who toldhis tired servant to serve his master first, ending with the enigma, "Weare unprofitable servants: we have done that which was our duty todo. "[3]

_Usury_

In the parable of the talents the servant who did not put his money outat usury to make profits was condemned: "And cast ye the unprofitableservant into outer darkness: there shall be weeping and gnashing ofteeth. "[4] Punishment was to be severe in Jesus' program; thedisobedient servant "shall be beaten with many stripes. " Jesus did notadvise leniency in such instances except that "he that knew not, and didcommit things worthy of stripes, shall be beaten with few stripes. "[5]In his estimation the servant was a slave to be punished corporeally byhis master, even if ignorant of his wrong-doing. 

A Dr. Taylor, former Yale College theologian, is reported to have said:"I have no doubt that if Jesus Christ were now on earth he would, undercertain circumstances, become a slaveholder. " A Southern divine in 1860could well maintain that slavery was approved in both Old and NewTestaments, but no Christian would now impute slaveholding to Jesus. Thestandard of human relationships has improved since slaveholding days inAmerica. The modern attitude toward servants, though by no meansperfect, is superior to the relationships between master and servantsaccepted by Jesus. Slavery was the custom of the times and Jesus did notrise above it. 

In the parable of the unmerciful servant[6] Jesus taught the duty offorgiveness. He rightly rebuked the servant who oppressed hissubordinates after being well treated by his lord. But the punishmentsuggested by Jesus for the abominable conduct was extremely harsh: "Andhis lord was wroth and delivered him to the tormentors, till he shouldpay all that was due unto him. " Torture for criminals was thus taught byJesus. 

Jesus, apprenticed to his father in his youth, never did any practicalwork so far as we know. He lived on the charity of others, setting anexample that would bring trouble to anyone who followed in his train. Ifanything, he was an agitator, a peripatetic propagandist, teaching whathe believed right but not working to support himself and therefore notbeing a good example for the workaday world today. 

_Economics_

Nothing in the teachings of Jesus was more definite than hisdenunciation of riches. 

"Lay not up for yourselves treasures upon earth . . . A rich man shallhardly enter into the kingdom of heaven . . . It is easier for a camel togo through the eye of a needle, than for a rich man to enter into thekingdom of God . . . The rich man also died, and was buried; and in hellhe lifted up his eyes, being in torments . . . Woe unto you that arerich. "

These strictures upon the rich appear somewhat severe, and Jesus wentmuch farther, condemning even ordinary thrift and precaution. [7]

According to Acts ii, 44-45 and iv, 32, "All that believed were togetherand had all things common; and sold their possessions and goods, andparted them to all men, as every man had need . . . Neither said any ofthem that aught of the things which he possessed was his own; but theyhad all things common. "

It is to be presumed that the disciples practiced this communism at theinstruction of Jesus. If Jesus approved of communism was he right orwrong?

"Blessed be ye poor. "[8]

Poverty is not a blessing but a curse. Jesus taught the theory that thepoor would be rich hereafter while the rich would be in hell. 

_Punishment for Debts_

We have seen that Jesus expected an unjust servant to be tormented untilhe paid in full. There are also other evidences that he approved ofimprisonment for debt. "Agree with thine adversary quickly, while thouart in the way with him; lest at any time the adversary deliver thee tothe judge, and the judge deliver thee to the officer, and thou be castinto prison. Verily I say unto thee, Thou shalt by no means come outthence, till thou hast paid the uttermost farthing. "[9]

A legislator who patterned his life after Jesus would be justified inenacting laws imprisoning for debt and scourging for misdemeanors. 

Some may say that the sentiments expressed by Jesus were not mistakesbut merely presented the customs of his day. Possibly he did not intendto advise all that he seemed to approve; but if Jesus was a practicaland prophetic guide he should have made it clear that he did notsanction the actions he apparently commended. 

In the parable of the pounds the nobleman, seemingly with the approvalof Jesus, denounced the servant as wicked who did not put his lord'smoney in the bank to draw interest. [10] And in the parable of thetalents the lord rewarded those who had made 100 per cent profit throughspeculation. [11]

Another contradiction of his theory of the blessedness of poverty washis promise that those who followed him "shall receive a hundredfold nowin this time, houses, and brethren, and sisters, and mothers, andchildren, and lands, with persecutions; and in the world to come eternallife. "[12]

Finally, Jesus stated the unfortunate truth, "Whosoever hath, to himshall be given, and he shall have more abundance: but whosoever hathnot, from him shall be taken even that he hath. "[13] If Jesus did notapprove of that worldly method of distribution, he could have denouncedits injustice instead of leaving the comment as if it expressed his ownpolicy. 

_Healing_

Many Christians value Jesus most for his healing powers, but Jesuslooked upon disease almost as he did upon demoniacal possession, assomething evil that could be cast out. "But that ye may know that theSon of man hath power on earth to forgive sins (then saith he to thesick of the palsy) Arise, take up thy bed, and go into thine house. "[14]There was confusion in his mind between sin and sickness. 

Jesus healed leprosy and palsy by touching the sick person; he healedthe servant of the centurion by absent treatment, and restored sight byspitting on the eyes[15] or anointing them with clay made withspittle[16], or by requiring faith. [17] He healed a withered hand, curedimpediments in speech and deafness, all without medical applications, even replacing an ear severed by a sword. [18]

Christian Scientists practice the same methods with confidence insuccess, but medical and surgical treatment are the most reliable meansof effecting cures, disappointing as they are. If Jesus could curedisease, it was remiss of him not to instruct men definitely in hismethods so that the suffering from illness that has afflicted the worldcould have been averted. 

Jesus did not isolate the germ of leprosy, or establish any practicablemethod of preventing disease. He has been of less value to the world asa healer than Pasteur, Lister, Koch, or Walter Reed. 

Some Christians will say that Jesus did not tell us how to avoid illnessbecause man needs to be chastened by pain. If that is correct, if painand disease are sent by God and are consciously permitted by Jesus, sickpeople should be allowed to suffer instead of trying to heal them. 

_Peace_

Jesus has been called the Prince of Peace, but the weight of histestimony is not on the side of absolute pacifism. With his view ofrendering unto Caesar the things that are Caesar's, it is possible thathe would have advised young men to obey the state and enlist, or acceptthe draft, whenever their country called. 

On November 12, 1931, Rev. Dr. T. Andrew Caraker said at a banquet ofthe American Legion in Baltimore that if Jesus Christ had lived in 1917He would have been the first to volunteer in the American army, thefirst to wear a gas mask, shoulder a rifle and enter the trenches. 

Other ministers derive from the same gospels the belief that Jesus wouldnot have stabbed Germans with a bayonet. Nor would Jesus have advisedothers to fight if he had been unwilling to fight himself. 

Most of the sayings of Jesus regarding violence or non-resistance wereintended to apply chiefly to personal relationships; he said little ofinternational strife. What he did say showed placid acceptance of thewar system:

"And ye shall hear of wars and rumours of wars: see that ye be nottroubled: for all these things must come to pass, but the end is notyet. For nation shall rise against nation, and kingdom againstkingdom. "[19]

"And when ye shall hear of wars and rumours of wars, be ye not troubled:for such things must needs be; but the end shall not be yet. For nationshall rise against nation, and kingdom against kingdom. "[20]

"But when ye shall hear of wars and commotions, be not terrified: forthese things must first come to pass; but the end is not by and by. Thensaid he unto them, Nation shall rise against nation, and kingdom againstkingdom. "[21]

These verses have a more direct bearing on war as we now know it thanany of his other sayings. They show his belief in the inevitability ofwar. Apparently he did not feel himself competent to counteract generalmass militarism. He offered no program for arbitration of internationaldisputes, no substitute for war between nations, no policy of warresistance. 

When Jesus advised non-resistance, saying to his follower, "Put up againthy sword into his place: for all they that take the sword shall perishwith the sword, "[22] he was merely stating the danger of using violence, not the immorality of employing force. In fact, he commanded hisdisciples to take the very sword which he later told them to sheathe:"He that hath no sword, let him sell his garment, and buy one . . . Andthey said, Lord, behold, here are two swords. And he said unto them, Itis enough. "[23]

Thus Jesus, the supposed non-resistant, prepared his followers withswords. These swords were for defense, and when the time came herepudiated even that use of the weapons, but, nevertheless, he armed hisdisciples instead of adhering to his principle of non-resistance. He didnot set a positive example of disarmament. 

Jesus said: "Blessed are the peacemakers . . . Love your enemies . . . Havepeace one with another . . . On earth peace, good will toward men . . . Peace I leave with you, my peace I give unto you . . . These things have Ispoken unto you that in me ye might have peace . . . Resist not evil: butwhosoever shall smite thee on thy right cheek, turn to him the otheralso. "

Other remarks of Jesus favored violence: "Think not that I am come tosend peace on earth: I came not to send peace, but a sword. "[24]"Suppose ye that I am come to give peace on earth? I tell you, Nay; butrather division. "[25] "But those mine enemies, which would not that Ishould reign over them, bring hither, and slay them before me. "[26] "Mykingdom is not of this world: if my kingdom were of this world, thenwould my servants fight, that I should not be delivered to theJews. "[27] "When a strong man armed keepeth his palace, his goods are inpeace: but when a stronger than he shall come upon him, and overcomehim, he taketh from him all his armour wherein he trusted, and dividethhis spoils. "[28] "And when he had made a scourge of small cords, hedrove them all out of the temple. "[29]

In determining whether or not Jesus was a promoter of peace it is onlyreasonable to review everything that he said or did relating to the useof violence, giving equal weight to every verse. We cannot accept onestatement and reject the others. The conclusion reached must be thatJesus was inconsistent in advocating both non-resistance and the use offorce. He took diametrically opposed positions, the use of swords andscourges and non-resistance being mutually exclusive. Jesus preachednon-resistance and at the same time armed his retainers with two swords. He advocated turning the other cheek but did not criticize war. Therefore, pacifists and militarists, with their opposite philosophies, should both admit that at times Jesus was mistaken. 

_Marriage_

Jesus occasionally eulogized marriage: "For this cause shall a man leavefather and mother, and shall cleave to his wife: and they twain shall beone flesh . . . What therefore God hath joined together, let not man putasunder. "[30]

_Celibacy_

On other occasions he made remarks which indicated his preference forcelibacy as the higher state, the one he adopted for himself. "In theresurrection they neither marry, nor are given in marriage, but are asthe angels of God in heaven. "[31] "The children of this world marry, andare given in marriage: but they which shall be accounted worthy toobtain that world, and the resurrection from the dead, neither marry, nor are given in marriage. "[32] "I say unto you, That whosoever lookethon a woman to lust after her hath committed adultery with her already inhis heart. "[33] "There are some eunuchs which were so born from theirmother's womb: and there are some eunuchs, which were made eunuchs ofmen: and there be eunuchs, which have made themselves eunuchs for thekingdom of heaven's sake. He that is able to receive it, let him receiveit. "[34] "There is no man that hath left . . . Wife, or children for thekingdom of God's sake, who shall not receive manifold more in thispresent time, and in the world to come life everlasting. "[35]

Jesus referred to the absence of marriage in heaven, the ideal realm. Paul's testimony adds to the evidence that Jesus considered celibacypreferable to any form of sex expression, even marriage. 

_Adultery_

On the other hand, Jesus was tolerant of sex offenses. He chatted in afriendly manner with the woman of Samaria, saying: "Thou hast had fivehusbands; and he whom thou now hast is not thy husband. "[36] And aboutthe woman taken in adultery he said: "He that is without sin among you, let him first cast a stone at her . . . Neither do I condemn thee: go andsin no more. "[37] "The harlots go into the kingdom of God beforeyou. "[38]

_Divorce_

Jesus sanctioned divorce. His followers are so annoyed at this fact thatthey frequently quote the verse on the subject with the offensive clauseomitted. The text reads: "It hath been said, Whosoever shall put awayhis wife, let him give her a writing of divorcement: But I say unto you, That whosoever shall put away his wife, saving for the cause offornication, causeth her to commit adultery: and whosoever shall marryher that is divorced committeth adultery. "[39] Again in Matthew xix, 9, he makes the same exception. It is evident, therefore, that Jesuspermitted divorce for one cause. If the wife was unfaithful the husbandcould divorce her, but otherwise no matter how unhappy the couple mightbe, they must remain married. 

The admirable leniency of Jesus toward sex offenders, and his permissionto divorce, must seem like mistakes to churchmen who considerextramarital sex relations the unforgivable sin. And everyone must seethe danger of having our judges adopt as a principle of justice thedismissal of offenders on the ground that the prosecutors have alsosinned. 

A Christian girl of today would not be encouraged by the most zealousreligious parents to marry a man exactly like Jesus. 

_Faulty Judgment_

Jesus selected Judas to be the treasurer of the apostles' joint funds, but later admitted his error, saying: "Have I not chosen you twelve, andone of you is a devil? He spake of Judas Iscariot the son of Simon: forit was he that should betray him, being one of the twelve. "[40]

Jesus erroneously supposed that "salvation is of the Jews. "[41] "Go notinto the way of the Gentiles, and into any city of the Samaritans enterye not: but go rather to the lost sheep of the house of Israel. "[42] Anationalistic and partial spirit is expressed in these sentences, aspirit that has been followed to the extent that Jesus would not bepermitted to enter America if he applied for a visa. 

_Unconvincing_

Jesus failed in his mission to save the world. He made the supremesacrifice in vain. His method of proving his divinity did not convincehis hearers: "But though he had done so many miracles before them, yetthey believed not on him. "[43] "For neither did his brethren believe inhim. "[44] After he had healed many, cast out unclean spirits andappointed his twelve apostles to do likewise, his friends "went out tolay hold on him: for they said, He is beside himself. "[45]

Jesus admitted his impotence as a human being when he said, "I can ofmine own self do nothing. "[46] Even with the assistance of his Father hedid not accomplish what he set out to do. 

_Prohibition_

The miracle of turning water into wine, providing one hundred gallons ofwine after the people at the party had "well drunk", must appear toprohibitionists like a mistake on the part of Jesus. Many Methodistsand Baptists would have preferred to have him turn the wine into water;yet they will not admit that Jesus made a mistake. 

_Lack of Experience_

So far as the gospels relate, Jesus never had any experience with threeof the chief difficulties of human life--sex, earning a living andillness. He was therefore less able to explain those relationships thanone who has struggled through in the customary manner of mankind. Totake the inexperienced Jesus as our guide in practical living would belike a traveller who was planning a trip over perilous mountains andengaged as a guide a man who had never crossed the mountains. 

As Jesus believed that the end of the world was approaching, and as herevealed no information about the future, his teachings should be takenas applying solely to his own time. A divinity living now would preachfar differently from the inadequate doctrines of Jesus. 

 * * * * *

The abandonment of reliance upon a Jesus who has not changed in nineteenhundred years, in favor of an Evolutionary philosophy that requiresconstant change, leads to a new conception of the world and itspossibilities for man. A person who has thought himself out ofantiquated theology may be expected to have an open mind towards thebetterment of human customs. 

Every improvement in human relationships originates secularly and isadopted by the Church only after a bitter struggle. Faith in Jesus is areactionary force. The Christian opposes change in the creations of God;the Evolutionist seeks to alter every unsatisfactory condition. TheEvolutionist is more responsive than the orthodox Christian to proposalsfor promoting the happiness of the human race. Many liberals haveabandoned conservatism because they saw the hypocrisy in Christianity. 

FOOTNOTES:

[1] Matt. Xx, 1-16. 

[2] John x, 13. 

[3] Luke xvii, 10. 

[4] Matt. Xxv, 30. 

[5] Luke xii, 47-48. 

[6] Matt. Xviii, 23-34. 

[7] Matt. Vi, 25-31, discussed under the Sermon on the Mount. 

[8] Luke vi, 20. 

[9] Matt. V, 25-26. 

[10] Luke xix, 23. 

[11] Matt. Xxv, 20. 

[12] Mark x, 30. 

[13] Matt. Xiii, 12. 

[14] Matt. Ix, 6. 

[15] Mark viii, 23. 

[16] John ix, 6. 

[17] Mark x, 52. 

[18] Luke xxii, 51. 

[19] Matt. Xxiv, 6-7. 

[20] Mark xiii, 7-8. 

[21] Luke xxi, 9-10. 

[22] Matt. Xxvi, 52. 

[23] Luke xxii, 36-38. 

[24] Matt. X, 34. 

[25] Luke xii, 51. 

[26] Luke xix, 27. 

[27] John xviii, 36. 

[28] Luke xi, 21-22. 

[29] John ii, 15. 

[30] Matt. Xix, 5-6. 

[31] Matt. Xxii, 30. 

[32] Luke xx, 34-35. 

[33] Matt. V, 28. 

[34] Matt. Xix, 12. 

[35] Luke xviii, 29-30. 

[36] John iv, 18. 

[37] John viii, 7-11. 

[38] Matt. Xxi, 31. 

[39] Matt. V, 31-32. 

[40] John vi, 70-71. 

[41] John iv, 22. 

[42] Matt. X, 5-6. 

[43] John xii, 37. 

[44] John vii, 5. 

[45] Mark iii, 21. 

[46] John v, 30. 

AN INFERIOR PROTOTYPE

Orthodox Christians accept both Old and New Testaments as authority fortheir actions, whereas Modernists are not much concerned with thecommands of Jehovah but maintain that Jesus is the pattern for theirlives. Religious liberals feel that the troubles of the world comelargely from failure to follow the teachings of the Nazarene. They lookupon him as the perfect example of what a man should be. In theiropinion, if everyone would act as Jesus did all would be well. 

On December 7, 1931, Dr. Henry Van Dyke preached at the BrickPresbyterian Church, New York City, that the way to end the financialdepression was to act as Jesus would: "We can judge only by what he didand said in the first century, an age not so different from our own, anage of unsettlement, violence, drunkenness and license. Christ wouldtell us not to yield to panic. . . . Christ would not tell us to join anypolitical party or social group. . . . "

Such a sermon sounds encouraging but, as a matter of fact, Jesus has notshown any of his ministers how to end the depression. To trust him forguidance in our modern world is to pin faith on an incompetentinstructor. We can learn how to end the depression by examining therecords of our own time and by correcting the errors that have beenmade. It is not safe to rely upon a person who had no knowledge ofAmerica's practical needs and whose acts and advice regarding worldlyaffairs in Jerusalem fell short of the best ethical values. 

In this treatise it has been shown that Jesus made mistakes. Everyinstance cited may not appeal to all readers as worthy of criticism, butthere can be no doubt in the mind of any honest thinker that several atleast of Jesus' ideas were erroneous. His theology was filled withsuperstitions, his cosmology was that of the pre-scientific era, heexpected the end of the world within a generation, his conception of sinwas theological rather than ethical, he failed to convince his hearersby his oratory, he exaggerated the results from prayer and he relatedparables that gave a false sense of values. 

Now we shall turn to his personal character and teachings to see if hewas always the meek, gentle soul portrayed by the conventional Christ. 

_Cursing Nature_

The act in Jesus' life that has been most difficult for theologians toexplain was the cursing of the fig tree. The tree was created to bearfruit in the Summer, but when Jesus found it without fruit in theSpring, he cursed it so that it withered away. 

"Now in the morning, as he returned into the city, and when he saw a figtree in the way, he came to it, and found nothing thereon, but leavesonly, and said unto it, Let no fruit grow on thee henceforth for ever. And presently the fig tree withered away. "[1] "For the time of figs wasnot yet. "[2]

This episode involves several mistakes--ignorance of the seasons;destruction of a profitable food-producing tree; exhibition of temperwhen thwarted, and giving false information regarding man's power toeffect physical changes by a curse. [3]

If Jesus acted unwisely in this one instance and was right in allothers, he is neither an infallible God nor a perfect pattern formankind. 

_Forgiveness_

The conventional Jesus is emblematic of supreme kindness andforgiveness, but in reality he was far from lenient in many instances, nor did he advocate forgiveness for certain offenses. 

"Moreover if thy brother shall trespass against thee . . . Tell it untothe church: but if he neglect to hear the church, let him be unto theeas a heathen man and a publican. "[4]

In the parable of Dives and Lazarus, Abraham was represented asjustified in not forgiving the rich man tortured in hell, or even insaving the rich man's brothers as requested by the victim of Jesus'policy of punishment. 

Again Jesus said: "Whosoever shall deny me before men, him will I alsodeny before my Father. "[5] "Whosoever shall blaspheme against the HolyGhost hath never forgiveness. "[6]

All the wicked were condemned by Jesus to eternal punishment with nochance of forgiveness. 

_Vituperation_

Jesus was often vehement in his language to an extent hardly compatiblewith gentleness of character. 

"O generation of vipers! how can ye, being evil, speak good things?"[7]

"Woe unto you, hypocrites, for ye compass sea and land to make oneproselyte, and when he is made, ye make him two-fold more the child ofhell than yourselves. "[8]

"Ye serpents, ye generation of vipers, how can ye escape the damnationof hell?"[9]

"If I should say I know him not, I shall be a liar like unto you. "[10]

"All that ever came before me are thieves and robbers. "[11]

"Ye fools and blind. "[12]

This language may have been necessary, in Jesus' opinion, to convincehis hearers of their sins, but such vituperation does not become amodern ethical teacher. 

_Destruction of Property_

Two acts of Jesus, consistent with his disregard of worldly goods, weredestructive in character. 

"And there was a good way off from them a herd of many swine feeding. Sothe devils besought him, saying, If thou cast us out, suffer us to goaway into the herd of swine. And he said unto them, Go. And when theywere come out, they went into the herd of swine: and, behold, the wholeherd of swine ran violently down a steep place into the sea, andperished in the waters. "[13]

Jesus did what the devils requested, cruelly killing two thousandinoffensive valuable animals that belonged to other people. 

"Jesus went up to Jerusalem, and found in the temple those that soldoxen and sheep and doves, and the changers of money sitting: and when hehad made a scourge of small cords, he drove them all out of the temple, and the sheep and the oxen; and poured out the changers' money, andoverthrew the tables. "

Jesus has been defended for other acts on the ground that he was livingin less civilized times than our own, but here he is seen offending bothancient and modern sensibilities. The destruction of the swine and therouting of the merchants were sensational and erratic exhibitions. Ifreformers today should destroy herds of animals, except to protectpublic health by due process of law, or overthrow banks, they would beliable to arrest in any city of Christendom. Therefore the consensus ofopinion denies exoneration to Jesus for his spasmodic resort to directaction. 

_Egotism_

If Jesus was not God, but merely the ideal man, his estimate of himselfwas excessive. In addition to his remarks already quoted there are manyother instances of an exaggerated ego. 

"If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, hecannot be my disciple. "[14]

"Whosoever liveth and believeth in me shall never die. "[15]

"If ye believe not that I am he, ye shall die in your sins. "[16]

"I am the light of the world. "[17]

"I am the Son of God. "[18]

"I am the resurrection and the life. "[19]

If Jesus was correct in claiming that he was the Messiah, if he couldcontrol the elements and send people to heaven or hell, he was justifiedin any extreme remarks; but not if he were merely a man. Every person isentitled to have as good an opinion of himself as his character andability warrant, but expressions of his own worth are unseemly even iftrue, and are inexcusable if exaggerated. As Jesus himself said (thoughthis authority is only for believers) testimony about oneself isunreliable. 

Jesus not only claimed to be more than a man, he threatened his hearerswith death if they did not agree with him. All of which might bepermissible if he were God, but was an egotistical illusion if he wasmerely human. 

_Lack of Courtesy_

Jesus did not always exhibit the courtesy one would expect of agentleman, or even of a nature's nobleman. 

The first instance of lack of consideration was when he slipped awayfrom his parents, causing them unnecessary anxiety: "Son, why hast thouthus dealt with us? behold thy father and I have sought theesorrowing. "[20] He had remained behind to study Hebrew theology and didnot tell his parents, presumably because he thought they would not havepermitted the venture. 

Another instance was found in his daily life:

"A certain Pharisee besought him to dine with him: and he went in, andsat down to meat. And when the Pharisee saw it, he marvelled that he hadnot first washed before dinner. And the Lord said unto him, Now do yePharisees make clean the outside of the cup and the platter; but yourinward part is full of ravening and wickedness. Ye fools . . . "[21]

Jesus had not only failed to wash as was expected of a guest, butdefended his uncleanliness and abused his host. 

At another time Jesus was discourteous to his mother:

"And when they wanted wine, the mother of Jesus saith unto him, Theyhave no wine. Jesus saith unto her, Woman, what have I to do withthee?"[22]

Jesus was apparently annoyed at his mother's interference, though hefollowed her suggestion. He did not set a good example for children inaddressing their mothers. 

When the Syrophenician woman asked him to help her daughter, "Jesussaith unto her, Let the children first be filled: for it is not meet totake the children's bread, and to cast it unto the dogs. And sheanswered and said unto him, Yes, Lord: yet the dogs under the table eatof the children's crumbs. And he said unto her, For this saying go thyway; the devil is gone out of thy daughter. "[23]

Jesus practically admitted that he had made a mistake in speakingunkindly to a Gentile. Her clever answer induced him to change hisdecision. A physician who called a stranger's child a dog would now beconsidered brutal even in a free hospital. 

"And another of his disciples said unto him, Lord, suffer me first to goand bury my father. But Jesus said unto him, Follow me; and let the deadbury their dead. "[24]

Jesus could have allowed the man to attend his father's funeral andfollow him later. Would not that have set a better precedent?

When Peter intervened to protect Jesus, the latter "turned, and saidunto Peter, Get thee behind me, Satan: thou art an offence unto me. "[25]

Even though Jesus was determined to go on with the sacrifice, he couldhave been more appreciative of his best friend's suggestion. 

_Unethical Advice_

When the unjust steward cheated his employer, Jesus gave the followingremarkable advice:

"And the lord commended the unjust steward, because he had done wisely:for the children of this world are in their generation wiser than thechildren of light. And I say unto you, Make to yourselves friends ofthe mammon of unrighteousness; that, when ye fail, they may receive youinto everlasting habitations. "[26]

This passage should be read again before deciding whether Jesus advisedopportunism rather than morality. The words must be taken as they are;no interpretation can be based upon the assumption that Jesus was alwaysright and therefore meant something different from what he said. 

_Sermon on the Mount_

Many Christians say that they care nothing for theology; that the Sermonon the Mount contains all that is necessary for a religious life, beinga perfect system of ethics. 

The Sermon on the Mount does contain many admirable principles, but alsosome that are inferior to present standards. Few of the people whopraise this Sermon would think it proper to abide by all the teachingstherein. Christian parents do not wish their children to follow eitherthe letter or the spirit of this famous preachment. It begins in thefifth chapter of Matthew. 

"Blessed are the poor in spirit. " Is it better to be poor in spirit thanrich and eager in spirit? Being poor in spirit is to be faint of heart. This is bad advice, is it not?

"Blessed are they that mourn, for they shall be comforted. " This meansthat those who mourn on earth will be comforted in heaven; but now thatlife on earth has assumed greater importance, so far as our dailyconduct is concerned, than life in heaven, the philosophy of gloom isunfortunate. Jesus preached acceptance of unhappiness as the common lotof man; he should not therefore be credited with providing happiness onearth. His urge to rejoice was usually in anticipation of good things tocome in the next world. He preached sorrow for all here rather than thegreater happiness for the greater number. 

"There shall be famines, and pestilences, and earthquakes in diversplaces. All these are the beginning of sorrows. Then shall they deliveryou up to be afflicted, and shall kill you: and ye shall be hated of allnations for my name's sake . . . And because iniquity shall abound, thelove of many shall wax cold. But he that shall endure unto the end, thesame shall be saved. "[27]

"Blessed are ye that weep now: for ye shall laugh. "[28]

The beatitude, "Blessed are the meek: for they shall inherit the earth"is of doubtful accuracy or value. 

The commands to pluck out an eye or cut off a hand may not have beenintended literally, although it does appear as if Jesus referred to thephysical body, and men have often so interpreted these doubtfulinstructions. 

Jesus said that "Whosoever shall marry her that is divorced committethadultery", which is no longer true. Those who permit remarriage afterdivorce should admit an error on Jesus' part. 

"But I say unto you, That ye resist not evil. " This instruction shouldbe reversed, should it not? Evil should be resisted in every possibleway that does not involve evil in itself. What modern ethical teacherwill say that evil should not be resisted, or that this advice of Jesuswas perfection? If his instruction was intended to refer to physicalresistance, then no righteous person should fight in any war, no policeshould be delegated to arrest criminals. If the phrase has merely aspiritual meaning, it is certainly unsound advice, for evil should beovercome by good. 

A fanatical attitude towards the law was recommended when Jesus said:"If any man will sue thee at the law, and take away thy coat, let himhave thy cloak also. " Extreme generosity and non-resistance are taught, but the illustration was not well thought out, for if the man hadalready won his suit and taken the coat, it is evident that the owner ofthe coat had put up a legal fight instead of giving away his coat andcloak as Jesus implies he should. Yielding more than a legal opponentwins in court is not compatible with defending the suit, nor is it aprinciple that would meet the approval of most of Jesus' followerstoday. 

"Be ye therefore perfect, even as your Father which is in heaven isperfect. " If Jesus referred to Jehovah as his Father in heaven, thestandard of perfection advocated was very low, for Jehovah was, asThomas Jefferson put it, "cruel, vindictive, capricious and unjust. "

The Lord's Prayer is not the simple, clear, devotional petition that isusually supposed. Take it literally, as was undoubtedly intended, andits irrelevance to actual life is at once apparent. 

"Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. " This is a properinvocation only if there is a heaven in which God's will is done. Nonesuch has been discovered. 

"Give us this day our daily bread" indicates that God would not give ourdaily sustenance without being asked, whereas there is no apparentdistinction in actual living between those who pray for bread and thosewho do not. 

"And forgive us our debts, as we forgive our debtors" intimates thatdivine forgiveness is not to be superior to that of men. 

"And lead us not into temptation"--as if God were anxious to lead usthere and would be deterred by our prayer. 

It may seem like petty cavil to criticize the prayer that has beenacclaimed for many centuries as ideal, but, seriously, what valuableprinciple for guidance through life does the Lord's Prayer contain? Doits requests represent the best modern conception of prayer as an inwardaspiration rather than as petitionary? Is it not vain repetition torecite it again and again?

The general idea of offering prayer in order to obtain various needspresents the difficulty of reconciling the conception of an omnipotent, all-foreseeing God with the contradictory theory of a Father whorequires prayer before caring for his children, an almighty God who willbe turned from his course by human petitions. Man can do wonders in theway of conquering nature, but he has not been able to alter naturallaws, nor is there any evidence that such laws have been changed at anytime in answer to prayer. 

If the Lord's Prayer is not essential for man's welfare in the world, wemay conclude that Jesus over-emphasized its importance. 

One of the most important portions of the Sermon on the Mount is theadvice regarding worldly possessions. Nothing in the teaching of Jesusis more definite than his instructions regarding wealth. He strikes anadmirable note when he says, "What is a man profited if he gain thewhole world and lose his own soul? . . . A man's life consisteth not inthe abundance of the things which he possesseth. " This general principleis sadly needed in the modern money-seeking world, but the teachings ofJesus on economics go much further, far beyond anything the best peopleof today are willing to follow. 

"Take no thought for your life, what ye shall eat, or what ye shalldrink; nor yet for your body, what ye shall put on . . . Take therefore nothought for the morrow. "[29]

These commands, taken literally as Jesus intended, would lead toinfinite trouble. Men are obliged to take thought for the morrow; ifthey do not they will fail to survive. In Jesus' plan provision for theearthly future was of no importance because of the imminence of eternallife, but now it is considered one's duty to provide for old age. 

This mistake of Jesus cannot be explained away by saying that Jesus wasright and that man falls short of the counsel of perfection given bythe Master. No, there are few indeed who will say that it would be rightto shape their financial life as Jesus advised. If they do not believeit right to follow his instructions, definite as they are on thissubject, they must admit that he was wrong. Either thrift is nowunrighteous, or Jesus is not a dependable guide for modern life. 

The following instructions have little meaning now except for RomanCatholics. "But thou, when thou fastest, anoint thy head, and wash thyface, that thou appear not unto men to fast, but unto thy Father whichis in secret: and thy Father which seeth in secret shall reward theeopenly. "

Another portion of the Sermon holds out false hopes that cannot besubstantiated: "For everyone that asketh receiveth; and he that seekethfindeth. " Is there any virtue in thus deceiving the people regarding thepossibilities of prayer?

"Therefore all things whatsoever ye would that men should do to you, doye even so to them. " This is the famous Golden Rule that has beenheralded as one of the most original portions of Jesus' teachings. ButJesus admitted that he did not first state this rule when he said, "forthis is the law and the prophets. "[30]

Confucius, born in 551 B. C. , several times announced the rule, "What youdo not like when done to yourself, do not to others. " This negativestatement is less effective than the Jewish rule, but both are admirableregardless of who first formulated them. The Golden Rule is as valuablecoming from the Hebrew fathers as if Jesus had originated it. 

The Golden Rule, however, is not perfect. It is one of the best rules ofthe ancients, showing the desirability of reciprocity, but it does notdemand that our desires be always just, nor does it insure that what wewant done to ourselves will always be what others most need. It would beconsistent with the Golden Rule for a convivial man to entertain hisprohibition friends at a speakeasy, or for a Catholic to take hisatheist guests to daily mass. Possibly an even better rule than judgingothers by ourselves would be to do unto others what best pleases them. 

_Inconsistency_

"The Son of man goeth as it is written of him: but woe unto that man bywhom the Son of man is betrayed! it had been good for that man if he hadnot been born. "[31]

Apparently the arrangement between Jehovah and Jesus was that Jesusshould not give himself up as a sacrifice voluntarily but should bebetrayed by someone else; and yet, although the betrayal was desired, the man who assisted was to be condemned. 

The sacrificial plan for salvation was continued to the end in orderthat "the Scriptures of the prophets might be fulfilled. "[32] Thescriptures were Jewish, so this is additional proof that Jesus, rejectedby the Jews, considered himself the predicted Jewish Messiah. While theJews expected a Messiah, there is no clear prediction of Jesus in theOld Testament. 

_Fear_

Jesus said, "Be not afraid of them that kill the body"; but whenthreatened with bodily injury himself, he was afraid. "Then took they upstones to cast at him: but Jesus hid himself. "[33] "Then the Phariseeswent out, and held a council against him, how they might destroy him. But when Jesus knew it, he withdrew himself from thence. "[34]

This avoidance of physical injury may have been due to a desire topostpone his end until the proper time, as indicated by "Mine hour isnot yet come", but when the time did come, Jesus did not bear hisapproaching death bravely, as Socrates did when about to drink the cupof hemlock. Jesus was much afraid, "and prayed, saying, Father, if thoube willing, remove this cup from me: nevertheless, not my will but thinebe done. "[35]

He was resolved to go through with the painful experience at any costbut was much more frightened than many a mortal man, though he had agreater cause to sustain him than martyrs who have suffereduncomplainingly; for he believed that his sacrifice would save theworld: "and there appeared an angel unto him from heaven, strengtheninghim. And being in an agony he prayed more earnestly: and his sweat wasas it were great drops of blood falling down to the ground. "[36]

After saying, "The hour is come, that the Son of man should be glorified. . . He that loveth his life shall lose it", he again showed terror: "Nowis my soul troubled; and what shall I say? Father, save me from thishour, but for this cause came I unto this hour. "[37]

It is to be noted that God did not answer the prayer of Jesus, thoughJesus had said that God would always answer prayers in his name. Jesusrecognized his failure to obtain the answer, saying on the cross, "MyGod, my God, why hast thou forsaken me?"[38]

_Failure_

Many a good man is a failure from a worldly point of view, but failureis not what one would wish to copy. Jesus sought to save the world. Surely no one looking at the world today can say that he succeeded. Hisplan of salvation was a failure; it did not work out as Jehovah andJesus intended. An ideal teacher is needed now almost as much as twothousand years ago. If the world is gradually improving, as seemsprobable, it is in spite of the superstitions of the past, not becauseof them. 

At one time Jesus denied his own perfection, saying: "Why callest thoume good? there is none good but one, that is, God. "[39]

Christian parents who hold Jesus up to their children as a paragon wouldnot wish their sons to grow up to be just like Jesus. He is not anacceptable prototype. 

Jesus did not provide the knowledge so much needed by man to enable himto shape his course through life. No one knows how to live correctly, how best to meet each situation, what action is suited to the occasion. Jesus did not tell us what to do. His sayings are interpreted in manydifferent ways. He failed to predict the needs of the future. 

Jesus did not explain relations between man and wife, nor betweenemployer and employee, nor how to educate children, nor how to preservehealth, nor how to make a living, nor how to prevent war, poverty andsuffering. Jesus gave little practical information, and his spiritualadvice was not clearly enough expressed to enable man to apply it tomodern conditions. Jesus neglected to instruct people how to live. Hisknowledge of the world was less than that of the average Americancitizen. 

FOOTNOTES:

[1] Matt. Xxi, 18-19. 

[2] Mark xi, 13. 

[3] Mark xi, 20-23. 

[4] Matt. Xviii, 15-17. 

[5] Matt. X, 33. 

[6] Mark iii, 29. 

[7] Matt. Xii, 34. 

[8] Matt. Xxiii, 15. 

[9] Matt. Xxiii, 33. 

[10] John viii, 55. 

[11] John x, 8. 

[12] Matt. Xxiii, 17. 

[13] Matt. Viii, 28-34; Mark v, 13; Luke viii, 26-34. 

[14] Luke xiv, 26. 

[15] John xi, 26. 

[16] John viii, 24. 

[17] John viii, 12. 

[18] John x, 36. 

[19] John xi, 25. 

[20] Luke ii, 48. 

[21] Luke xi, 37-40. 

[22] John ii, 4. 

[23] Mark vii, 25-29. 

[24] Matt. Viii, 21-22. 

[25] Matt. Xvi, 23. 

[26] Luke xvi, 1-9. 

[27] Matt. Xxiv, 7-13. 

[28] Luke vi, 21. 

[29] Matt. Vi, 25-34. 

[30] Matt. Vii, 12. 

[31] Matt. Xxvi, 24. 

[32] Matt. Xxvi, 56. 

[33] John viii, 59. 

[34] Matt. Xii, 14-15. 

[35] Luke xxii, 42. 

[36] Luke xxii, 44. 

[37] John xii, 23-27. 

[38] Mark xv, 34. 

[39] Matt. Xix, 17. 

CONCLUSION

The historicity of Jesus has been discussed in many books and pamphlets. Whether Jesus lived or not depends upon what is meant by that phrase. Ifone is satisfied that there was a peripatetic philosopher named Jesuswho was the son of a woman named Mary and who lived and taught aroundJerusalem, uttering some, but not all, of the words attributed to him, then Jesus may be said to have lived. There can be no serious objectionto the acceptance of that Jesus as an actual personage even though hewas ignored by secular historians and though the time and place of hisbirth and death are in doubt. 

On the other hand, if there never was such a person as the Jesusdescribed in the New Testament--a man born of a virgin, superior tonatural laws, able to walk on the water, and change the course ofnature, performing miracles, casting out devils, a man who never erred, who was crucified, rose from the dead and ascended bodily into heavenwhere he now sits to judge the world--if there was no such man-God asthe Jesus of the gospels, some may hesitate to say that Jesus everlived. 

_Jesus a Myth_

Sincere Evolutionists who discredit miracles, must needs consider thegospel Jesus as a myth. This does not mean that Jesus had no reality, but that the original facts have been so enlarged upon that theprincipal features of his life are more fanciful than real. If youeliminate from the life of Jesus as unhistorical his birth, hismiracles, his theological teachings, his resurrection, ascension andmessianic mission, the Christ no longer exists. Jesus would haveattracted no attention were it not for the very circumstances whichModernists admit were mythical. 

_Judged by His Works_

Whether Jesus was God, or man, or myth, he can be judged by his works, as he himself recommended. If he is found to be perfect in word anddeed, it makes little difference whether he lived or not. As a symbol hecan be revered and copied. But if Jesus is now seen to be the product ofhis times, representing the virtues and defects of his biographers, withno vision beyond their ken, his authority is gone. 

Not only will the divinity of Jesus be discredited if he was found tohave been occasionally in error, but his value as a guide to life willbe impaired. What will be the result of this radical change? None of thebeautiful ideals or sound ethical principles attributed to Jesus willbe lost. Not one saying or counsel of valuable advice need go. Not oneevil thought need take the place of that which was good. In fact, thefinest qualities of existence will be more vital in our lives when theirrealization becomes of primary importance instead of being subordinateto worship of the supernatural. Principles are superior to persons. Adead personality remains unchanged; live ethical principles can bedeveloped by more complete knowledge of evolutionary processes. 

_Ethical Evolution_

Evolution has been progressing along ethical as well as physical lines. To the teachings of Jesus, once considered perfection, have been addedmany newly discovered principles of value, for knowledge is cumulative. All the best thoughts of the ages are ours forever, no matter who firstoriginated or expressed them. 

Whatever the plan of the universe may be, it is more nearly comprehendednow than in Jesus' time. Twentieth century events are more dependable informing our philosophy of life than those of the first century. Thefailure to grasp this fact is the death knell of orthodox religion. Every existing religious sect has founded its spirituality upon eventssupposed to have occurred in the past. Christianity depends upon thedirect creation, fall of man and life of an atoning Savior, all physicalin character. Our new metaphysics will be based upon conditions existingtoday and that will be revealed by science in the future. Thegeologists, embryologists, biologists and astronomers of 1932 have moreinformation about nature than Jesus had. On that knowledge can befounded a system of living superior to the Sermon on the Mount. 

Our own time is the most dependable era of revelation. We can safelyaccept whatever stands accredited after thorough examination, includingall teachings of Jesus that are admirable. A modern person withreligious zeal has confidence that the world is ordered along consistentlines and will respond favorably to man's best efforts to solve the trueway of living. The scientific mind and the religious spirit arecomplementary. Religion, instead of being a system of handed-downsanctity, may become an inspired revelation to each individual--areligion of the spirit of the modern world. 

As the spirit derived from Truth is superior to that based uponcredulity, the new doctrines that supplant the old may be expected toexcel any that have preceded them. Anyone may be as spiritual as theproved facts permit. 

If the world has been improving physically and ethically, we can haveconfidence that whatever knowledge is necessary for our salvation isavailable to each of us now. No living God has died; no great principlehas been lost. Instead of depending upon Jesus in an unthinking manner, we must seek the Truth wherever it is found and follow wherever it maylead regardless of consequences. This requires more courage thanprofessing Jesus, whose teachings can be construed to mean whatever thereader desires. While the majority regard Jesus as an ascetic, areformer, opposed to business and joviality, Bruce Barton has convincedthousands that Jesus was the great business man, rotarian andadvertiser. 

_Gains, not Losses_

Among the compensations that may supplant the loss of Jesus as an idealare the thrill at being a pioneer in striving for the welfare of thehuman race rather than for individual salvation; the satisfaction athaving a consistent creed that can be maintained against all criticismwithout hypocrisy or evasion; emancipation from inhibitions required bya supposedly divine teacher. Every pleasure is not a sin, but rejectionof theology does not imply indifference to evil. Science warns againstexcess as strongly as any ancient command. The fear of natural orman-decreed punishment in this world is as potent as the dread ofeternal torment threatened by Jesus. 

If Jesus really was the sort of personage described in the Bible; if hereally was born of a virgin, controlled the elements and had power tocondemn unbelievers to eternal damnation, all people should obey hisevery word. He should be followed literally; we should sell all ourpossessions and take no thought for the morrow. But if Jesus was notthat sort of a person; if he was neither a supernatural God nor aninfallible man, he should not be worshipped as a redeeming Savior nor befollowed as a true guide for human conduct. 

Our faith shifts with careful examination of the scriptures from beliefin Jesus to confidence that the world is a far pleasanter abode thanJesus imagined. Without reliance upon the authority of Jesus we canadopt a code which will prove comparatively effective in leading towardsa wholesome life. 

CODE OF LIVING

1. Keep the body strong that the most efficient work may be done, thegreatest happiness obtained during life and a wholesome inheritancepassed on to future generations. 

2. Cultivate the mind, learning as many important facts as possible, striving to become expert in some particular field of endeavor. 

3. Develop a scientific spirit, the essential characteristic of which isa search for Truth in the light of evidence and reason. Do not deceiveyourself or others. 

4. Base your spiritual concepts on the latest developments of Evolution. Be prepared to change your philosophy to conform to the consensus ofscientific opinion. 

5. Conduct all human relationships in a spirit of tolerance and love, having proper consideration for others, not presuming to control theirlives. 

6. Treat the opposite sex honorably, respecting their complementaryqualities, with due regard for succeeding generations. 

7. Endeavor to embody in the laws of the community the spirit of equityand progress. 

8. Strive for an economic system under which each individual shall berewarded according to his or her value to society. 

9. Avoid the use of physical force for personal revenge or nationalaggrandizement, having learned from experience that reason triumphswhile brutality degrades. 

10. Hold yourself in readiness to accept new revelations. 

 * * * * *

Luther Burbank wrote concerning the above code on November 11, 1925:

 "_I am greatly pleased with your code of living . . . The false ancient theology has past or is rapidly passing with intelligent people at the present time. It is not applicable to our conditions and is of no more value than a worn-out suit of clothes. _"