diff options
Diffstat (limited to '22955-h/22955-h.htm')
| -rw-r--r-- | 22955-h/22955-h.htm | 3274 |
1 files changed, 3274 insertions, 0 deletions
diff --git a/22955-h/22955-h.htm b/22955-h/22955-h.htm new file mode 100644 index 0000000..b8b076f --- /dev/null +++ b/22955-h/22955-h.htm @@ -0,0 +1,3274 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <title> + The Project Gutenberg eBook of The Mistakes of Jesus, by William Floyd + </title> + <style type="text/css"> +/*<![CDATA[ XML blockout */ +<!-- + p {margin-top: .75em; text-align: justify; margin-bottom: .75em;} + + h1,h3 {text-align: center; clear: both;} + + h2 {text-align: center; clear: both; margin-bottom: 1.5em;} + .h2hd1 {margin-top: .5em; margin-bottom: .5em;} + + hr {width: 33%; margin: 2em auto; clear: both;} + .hrhd1 {width: 50%; margin: 0em auto; border: thin dotted black;} + .hrhd2 {width: 20em; margin: 0em auto; border: thin solid black;} + + body{margin-left: 10%; margin-right: 10%;} + + .pagenum {position: absolute; + left: 94%; + font-size: smaller; + font-style: normal; + text-align: right;} + + .blockquot{margin-left: 10%; margin-right: 10%;} + + .center {text-align: center;} + .smcap {font-variant: small-caps;} + + .footnotes {border: dashed 1px; margin-top: 2em;} + .footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + .footnote .label {position: absolute; right: 84%; text-align: right;} + .fnanchor {vertical-align: 0.25em; font-size: .8em; text-decoration: none;} + + .trans1 {border: solid 1px; margin: 3em 15%; padding: .25em 1em; text-align: justify;} + + .trnhd {text-align: center; font-size: larger; font-weight: bold;} + + a:link {text-decoration:none;} + a:visited {text-decoration:none;} + + ul {list-style-type: none;} + li {font-size: small;} + + .dcap {font-variant: small-caps;} + + p.cap:first-letter {vertical-align: baseline; font-size: 2em; line-height: .7em;} + + .hd1 {text-align: center; font-weight: bold; margin-top: 3em; margin-bottom: 0em;} + .hd2 {text-align: center; font-style: italic; margin-bottom: 6em; margin-top: 0em;} + .hd3 {text-align: center; margin-bottom: 0em; margin-top: 0em;} + .hd4 {text-align: center; font-style: italic; font-size: larger; margin-bottom: 1em; margin-top: 2em;} + + // --> + /* XML end ]]>*/ + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of The Mistakes of Jesus, by William Floyd + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Mistakes of Jesus + +Author: William Floyd + +Release Date: October 11, 2007 [EBook #22955] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE MISTAKES OF JESUS *** + + + + +Produced by Marilynda Fraser-Cunliffe, Stephen Blundell +and the Online Distributed Proofreading Team at +http://www.pgdp.net + + + + + + +</pre> + + + +<hr class="hrhd1" /> + +<h1>THE MISTAKES<br /> +OF JESUS</h1> + +<hr class="hrhd1" /> + +<p class="hd1">BY</p> + +<h2 class="h2hd1">WILLIAM FLOYD</h2> + +<p class="hd2">Author of "Social Progress,"<br /> +"People vs. Wall Street,"<br /> +"Our Gods on Trial,"<br /> +"War Resistance."</p> + + + +<p class="hd3"><i>New York</i></p> +<hr class="hrhd2" /> +<p class="hd3">THE FREETHOUGHT PRESS ASSOCIATION.</p> + + +<hr style="width: 65%;" /> + +<p class="center"><small>Copyright 1932 By<br /> +THE FREETHOUGHT PRESS ASSN., INC.</small></p> + +<hr style="width: 65%;" /> + + +<p class="center"><b>TO DEVOTEES<br /> +OF TRUTH</b></p> + + + +<hr style="width: 65%;" /> +<div class="trans1"><p class="trnhd">Transcriber's Note</p> + +<p>Minor typographical errors have been corrected without note. +Archaic spellings have been retained. +Paragraph spacing has been normalised.</p> + +<p>A table of contents, though not present in the original publication, has been provided below:</p> + + +<ul> +<li><a href="#FOREWORD">FOREWORD</a><ul> +<li><a href="#Face_the_Facts">Face the Facts</a>. <a href="#The_True_Jesus">The True Jesus</a>. <a href="#Scriptures_Unauthentic">Scriptures Unauthentic</a>. +<a href="#Faith_in_Jesus">Faith in Jesus</a>. <a href="#Documentary_Evidence">Documentary Evidence</a>. <a href="#Retain_the_Good">Retain the Good</a>. <a href="#Christianity_Must_Go">Christianity Must Go</a>.</li></ul></li></ul> + +<ul><li><a href="#ANTIQUATED_THEOLOGY">ANTIQUATED THEOLOGY</a><ul> +<li><a href="#The_Virgin_Birth">The Virgin Birth</a>. <a href="#The_Jewish_Messiah">The Jewish Messiah</a>. <a href="#Eternal_Damnation">Eternal Damnation</a>. <a href="#The_Atonement">The Atonement</a>. +<a href="#Angels_and_Devils">Angels and Devils</a>.</li></ul></li></ul> + +<ul><li><a href="#FALSE_IMPRESSIONS">FALSE IMPRESSIONS</a><ul> +<li><a href="#Jonah_and_the_Whale">Jonah and the Whale</a>. <a href="#End_of_the_World">End of the World</a>. <a href="#Miracles">Miracles</a>. <a href="#Eternal_Life">Eternal Life</a>. +<a href="#Raising_Lazarus">Raising Lazarus</a>. <a href="#Gods_Protection">God's Protection</a>. <a href="#Belief_in_Prayer">Belief in Prayer</a>.</li></ul></li></ul> + +<ul><li><a href="#OBSCURE_TEACHINGS">OBSCURE TEACHINGS</a><ul> +<li><a href="#Witnesses_and_Judge">Witnesses and Judge</a>. <a href="#Cannibalism">Cannibalism</a>. <a href="#Religion_Only_for_Children">Religion Only for Children</a>. +<a href="#Difficult_or_Easy">Difficult or Easy?</a> <a href="#Charity">Charity</a>. <a href="#The_Scriptures_Upheld">The Scriptures Upheld</a>. <a href="#Illogical">Illogical</a>. <a href="#Parables_Deceptive">Parables Deceptive</a>.</li></ul></li></ul> + +<ul><li><a href="#DEFICIENT_INSTRUCTIONS">DEFICIENT INSTRUCTIONS</a><ul> +<li><a href="#Labor">Labor</a>. <a href="#Usury">Usury</a>. <a href="#Economics">Economics</a>. <a href="#Punishment_for_Debts">Punishment for Debts</a>. <a href="#Healing">Healing</a>. <a href="#Peace">Peace</a>. <a href="#Marriage">Marriage</a>. +<a href="#Celibacy">Celibacy</a>. <a href="#Adultery">Adultery</a>. <a href="#Divorce">Divorce</a>. <a href="#Faulty_Judgment">Faulty Judgment</a>. <a href="#Unconvincing">Unconvincing</a>. <a href="#Prohibition">Prohibition</a>. +<a href="#Lack_of_Experience">Lack of Experience</a>.</li></ul></li></ul> + +<ul><li><a href="#AN_INFERIOR_PROTOTYPE">AN INFERIOR PROTOTYPE</a><ul> +<li><a href="#Cursing_Nature">Cursing Nature</a>. <a href="#Forgiveness">Forgiveness</a>. <a href="#Vituperation">Vituperation</a>. <a href="#Destruction_of_Property">Destruction of Property</a>. +<a href="#Egotism">Egotism</a>. <a href="#Lack_of_Courtesy">Lack of Courtesy</a>. <a href="#Unethical_Advice">Unethical Advice</a>. <a href="#Sermon_on_the_Mount">Sermon on the Mount</a>. +<a href="#Inconsistency">Inconsistency</a>. <a href="#Fear">Fear</a>. <a href="#Failure">Failure</a>.</li></ul></li></ul> + +<ul><li><a href="#CONCLUSION">CONCLUSION</a><ul> +<li><a href="#Jesus_a_Myth">Jesus a Myth</a>. <a href="#Judged_by_His_Works">Judged by His Works</a>. <a href="#Ethical_Evolution">Ethical Evolution</a>. <a href="#Gains_not_Losses">Gains, not Losses</a>.</li></ul></li></ul> + +<ul><li><a href="#CODE_OF_LIVING">CODE OF LIVING</a></li></ul></div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_7" id="Page_7">[7]</a></span></p> +<h2><a name="FOREWORD" id="FOREWORD"></a>FOREWORD</h2> + + + +<p class="cap"><span class="dcap">The</span> tradition regarding Jesus is so glamorous that it +is difficult to review his life and character with an unbiased +mind. While Fundamentalists and Modernists +differ regarding the divinity of Christ, all Christians +and many non-Christians still cling to preconceived +notions of the perfection of Jesus. He alone among men +is revered as all-loving, omniscient, faultless—an unparalleled +model for mankind.</p> + +<p>This convention of the impeccability of Jesus is so +firmly established that any insinuation of error on his +part is deemed a blasphemy. Doubting Jesus is more +impious than mocking God Almighty. Jehovah may be +exposed to some extent with impunity; a God who destroyed +70,000 of his chosen people because their king +took a census<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> is too illogical for any but theologians to +worship. But the Son of God, or Son of man, is sacrosanct. +Jesus is reverenced as the one man who has lived +unspotted by the world, free from human foibles, able +to redeem mankind by his example.</p> + +<p>Respect for the principles of Jesus is so inbred in +American people of all faiths that an attempt to disparage<span class='pagenum'><a name="Page_8" id="Page_8">[8]</a></span> +his worth is denounced as bad taste. The detractor +is suspected of being an immoral person, no matter +how convincing may be the proof which he presents. +A conspiracy of silence is directed against any system +of ethics advanced as superior to the Sermon on the +Mount. In popular opinion Jesus never made a mistake; +all his teachings were infallible; no other view is +tolerated.</p> + + +<p class="hd4"><a name="Face_the_Facts" id="Face_the_Facts"></a>Face the Facts</p> + +<p>This unwillingness to acknowledge the shortcomings +of Jesus is partially due to fear of sustaining a great loss. +The familiar answer to heretical arguments is that faith +should not be destroyed unless something can be put +in its place—ignoring the fact that something always +may be substituted for beliefs destroyed. That substitute +is faith in the world as it really is. And our modern +world, with all its shortcomings, is infinitely preferable +to the earth, or even the heaven, of the first century. +We now know that man can do more to eradicate sorrow +than Jesus ever thought of. We can have greater confidence +in the world as revealed today than in the doubtful +traditions of Biblical times.</p> + +<p>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 new discovery<span class='pagenum'><a name="Page_9" id="Page_9">[9]</a></span> +may be disastrous. They seek the facts regardless of +consequences; they want to know the Truth about the +physical world. Ethicists should have a similar desire +concerning the metaphysical world. They should have +confidence that the Supreme Intelligence (as Edison +called it) will lead on to better things.</p> + + +<p class="hd4"><a name="The_True_Jesus" id="The_True_Jesus"></a>The True Jesus</p> + +<p>If Jesus was what his followers believe, no arguments +will destroy their faith in him; but if Jesus was +not perfect, according to modern standards, it is important +that his status as God, or man, should be +revised. Loss of confidence in an erring idol is not loss +of a true ideal.</p> + +<p>When an iconoclast asserts that Jesus lacked supreme +intelligence, the natural question is, "How do +you know that you are right in your appraisal, 'lest +haply ye be found even to fight against God'?" The +answer is that we do not claim omniscience, but merely +request everyone to use his or her own judgment, with +intellectual honesty, examining each act or saying of +Jesus without regard to presupposed ideas or tradition.</p> + + +<p class="hd4"><a name="Scriptures_Unauthentic" id="Scriptures_Unauthentic"></a>Scriptures Unauthentic</p> + +<p>The consensus of scholarship has rejected the creation +of the universe in six days in 4004 <span class="smcap">b.c.</span>, science<span class='pagenum'><a name="Page_10" id="Page_10">[10]</a></span> +having proved the existence of the world for millions of +years. Higher Critics refuse to credit the book of Genesis, +according to the first chapter of which the trees, +beasts and fowls were created before man, but according +to the second chapter after man. It is not assuming +too much for the humblest writer to say that Moses +was mistaken concerning many things he described in +the Pentateuch. It follows that if one important portion +of the Bible is untrustworthy, other parts of that +same book may not be the infallible Word of God. The +New Testament, as well as the Old, may be examined +critically, and if the gospels contain numerous contradictions, +the statements of the authors on any point, including +the life of Jesus, are open to question. A +conscientious person should reach conclusions based +upon the best knowledge obtainable from all sources.</p> + +<p>If anyone is convinced that Jesus made mistakes, he +is not necessarily compelled to become an atheist. All +other Gods that have been worshipped by men have +been found imperfect. The oft exposed errors of Jehovah +do not prevent Christians and Jews from professing +belief in God. Those who require support from outside +themselves cling to the symbol of deity though not +thoroughly crediting any personality ever described in +any sacred scriptures. Except Jesus.</p> + +<p>An Evolutionist passes beyond the negative denial +of God to the construction of a new philosophy in which<span class='pagenum'><a name="Page_11" id="Page_11">[11]</a></span> +Truth is his guide, Truth being the nearest approximation +to reality obtainable with our present knowledge. +Belief in the world as it is now, and as it is going to be, +is a sufficient creed.</p> + + +<p class="hd4"><a name="Faith_in_Jesus" id="Faith_in_Jesus"></a>Faith in Jesus</p> + +<p>With Jesus entrenched in popular opinion, there is +small probability that faith in him will be shaken unless +there is a preponderance of evidence against his +divinity. No one need abandon faith in Jesus until +convinced that something better has been found. No +one should even expose himself to heretical arguments +unless he is a devotee of Truth. Then only can he +rejoice at a revelation of error in confidence that the +more nearly the universe is understood the better can +man adjust himself to his surroundings. A worshipper +of Truth fears no destruction of false gods, nor any facts +that may cause him to throw over treasured superstitions. +He is willing to prove all things and hold fast to +that which is true. He rejoices when his idol is shattered, +knowing that he is approaching nearer to the true way +of living, a way that Jesus did not adequately explain.</p> + +<p>Any attempt to censure the character of Jesus will +meet with the ridicule it deserves unless substantiated +by documentary evidence. The mere improbability of +events contrary to natural laws does not destroy the<span class='pagenum'><a name="Page_12" id="Page_12">[12]</a></span> +ethical value of the teachings of the Nazarene. Anything +might have happened in the eerie days of old; +the critic must do more than deny the historicity of +Jesus and the inspiration of the Bible. To be convincing +he must derive from the scriptures in which Christians +believe whatever proof can be deduced to unveil the +superstition of a redeeming Savior.</p> + + +<p class="hd4"><a name="Documentary_Evidence" id="Documentary_Evidence"></a>Documentary Evidence</p> + +<p>The documents most generally accepted by Christians +are those collected in the King James Version of +the Bible. The Apocrypha and other early manuscripts +are unreliable. None of the thirty or more writers who +described events around Jerusalem in Jesus' time gives +any account of his teachings. The only life of Jesus is +found in the four gospels; the numerous biographers of +Christ have had no other reliable source of information. +It is deceptive for the publishers of revised editions of +the Bible to claim that "original manuscripts" have +been consulted. Not one of the original manuscripts is +in existence, the earliest extant dating from the fourth +century <span class="smcap">a.d.</span>, while the most ancient portion of the New +Testament in any museum was transcribed in the sixth +century.</p> + +<p>Accepting, therefore, the King James Version of the +New Testament as the most reliable source of information,<span class='pagenum'><a name="Page_13" id="Page_13">[13]</a></span> +the question arises as to what portion of the chapters +therein may be considered authentic. Scholars have +rejected the entire gospel of John as less reliable than +the synoptic gospels; and the sixteenth chapter of +Mark as an addition after the original papyrus had +broken off. Modernists, being confronted, in spite of +these deletions, with inconsistencies in the gospels of +Matthew, Mark and Luke, have assumed the further +privilege of rejecting any verses which appear at variance +with their beliefs. Liberals of this class contend +that the supernatural side of Jesus may be disregarded +and yet that Jesus will remain Our Lord. They reject +certain evangelistic passages that conflict with modern +thought, but accept other statements by the same authors +as authoritative.</p> + +<p>As the Christian churches have not accepted any abbreviation +of the Bible as a substitute for the King +James Version, it seems proper for the critic to have +recourse to that translation as the most authentic description +of the life and teachings of Jesus. He is justified, +moreover, in considering every word in the supposedly +inspired gospels as equally reliable. His only +concern should be to interpret each verse as nearly as +possible as the original writers intended their words to +be understood, allowing for Eastern hyperbole and the +custom of the times.<span class='pagenum'><a name="Page_14" id="Page_14">[14]</a></span></p> + + +<p class="hd4"><a name="Retain_the_Good" id="Retain_the_Good"></a>Retain the Good</p> + +<p>In preparing a critical analysis of the character of +Jesus, it is freely admitted that many of the thoughts +attributed to the son of Mary are superlatively fine. +They will live forever whether the personality of Jesus +be rejected as a divinity or not. That these beautiful +preachments are ignored here is not due to any desire +to belittle admirable sentiments or to disparage right +living. The loving side of Jesus has been emphasized +again and again and will be borne in mind by the reader +when other less admirable traits are criticized. The intent +of this criticism is not to destroy idealism but to +assist the spirit of true progress.</p> + + +<p class="hd4"><a name="Christianity_Must_Go" id="Christianity_Must_Go"></a>Christianity Must Go</p> + +<p>The significance of this investigation lies in the +changes that would have to be made in religious +thought if it should be found that Jesus was not perfect. +If Jesus was in error concerning conditions of his own +time and exhibited no knowledge of our modern problems, +his authority will be lessened. Searchers after the +true way of life will not continue to worship a person +whose conception of the physical and spiritual world +was erroneous. If Jesus made mistakes, he is neither the +Son of God nor an infallible man.<span class='pagenum'><a name="Page_15" id="Page_15">[15]</a></span></p> + +<p>So long as people feel compelled to worship what has +been proved imperfect, or to evade important doctrines +of their creeds for fear of losing faith in old traditions, +their minds will not be receptive to changes in social +conditions that require abandonment of established customs. +Christians are imbued with a psychology derived +from a completed revelation. The firmer their belief in +Jesus, the greater their resistance to new ideas. Catholics +are more reluctant to join progressive movements than +Modernists and Modernists than Evolutionists. Religious +people are apt to be afraid of the new world; they +doubt the possibility of eliminating war, poverty and +injustice—customs as deeply rooted 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 +be greater possibility of accepting new revelations.</p> + +<p>What would happen if Christians should discover +that their leader was not an incomparable guide? Absolutely +nothing at first. Those accustomed to lead a +moral life would continue to do so. Members of Christian +churches are the very people who most wish to do +what is right. They will not lose their character because +Jesus has lost his fictitious divinity. On the contrary, +they will search for the most elevating principles to +substitute for the personality that has been found deficient. +It is difficult for people to be superior to their +gods. These same church-going individuals, when freed<span class='pagenum'><a name="Page_16" id="Page_16">[16]</a></span> +from the fetters of antiquated supernaturalism, will +gradually learn to serve mankind with the same devotion +they now render to a misunderstood God. They +will no longer be limited by the defects of their paragon +in their efforts to make the most of life. They will seek +to solve modern problems in a rational way instead of +deciding such matters as birth control, divorce, war and +prohibition by reference to the scriptures, as they do +now. For the first time they will make their decisions +according to the best knowledge obtainable today.</p> + +<p>Jesus was in advance of his time. He declared that +such revengeful theories as an eye for an eye must be +supplanted by forgiveness. But as the world has evolved, +Jesus has stood still. His teachings, superior as they +were to those of the ancient Israelites, are now found to +be inferior to the best ethics culled from the wisdom of +the ages, brought down to date. It is heartening to feel +that we can appropriate the superlative principles of all +time instead of worshipping a deified personality who +was limited to the best that men of his own generation +could conceive.</p> + +<p>This examination of the life and character of Jesus +will be based upon the accounts in the New Testament. +Each passage will be construed as appears to the writer +to have been originally intended. The reader may substitute +his own interpretation, but should in no instance<span class='pagenum'><a name="Page_17" id="Page_17">[17]</a></span> +pass lightly over a situation as immaterial. Every word +or action of Jesus is an important link in the chain of +his divinity, or of his exalted position as a moral guide. +Each argument should be met by acceptance or rejection, +never with indifference. No reader of the following +pages should ever say, "What difference does it make?" +Everything concerning Jesus is of vast consequence in +determining whether he is or is not a divine Savior, or a +perfect guide.</p> + + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> Chron. xxi.</p></div> +</div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_18" id="Page_18">[18]</a></span></p> +<h2><a name="ANTIQUATED_THEOLOGY" id="ANTIQUATED_THEOLOGY"></a>ANTIQUATED THEOLOGY</h2> + + + +<p class="cap"><span class="dcap">The</span> first event in the life of Jesus, the gospel story of +his birth, is now considered unauthentic by many +scholars and some theologians. The birth of a virgin, +the visitation of an angel, the star in the East are phenomena +contrary to natural laws and rest on insufficient +authority for acceptance as credible. The probabilities +are against exceptions in the laws of the universe.</p> + + +<p class="hd4"><a name="The_Virgin_Birth" id="The_Virgin_Birth"></a>The Virgin Birth</p> + +<p>The original evidence for the virgin birth is found +only in the gospels of Matthew and Luke, two unknown +historians, and both these evangelists implicitly +deny their own tale when they trace the descent of +Jesus from David through Joseph.<a name="FNanchor_1_2" id="FNanchor_1_2"></a><a href="#Footnote_1_2" class="fnanchor">[1]</a> The slaughter of the +children by Herod, in fear of Jesus as a rival, probably +never took place. Mark, Luke and John do not mention +it; Josephus, who dwelt on the crimes of Herod, knew +nothing of this massacre. According to Luke, Mary and +Joseph took Jesus to Jerusalem openly soon after the +supposed decree.<a name="FNanchor_2_3" id="FNanchor_2_3"></a><a href="#Footnote_2_3" class="fnanchor">[2]</a></p> + +<p><span class='pagenum'><a name="Page_19" id="Page_19">[19]</a></span></p><p>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 <span class="smcap">b.c.</span> to 7 <span class="smcap">a.d.</span> Matthew +says that Jesus was born "in the days of Herod", while +Luke says it was "When Cyrenius was governor of +Syria." Herod died in 4 <span class="smcap">b.c.</span>, while Cyrenius did not +become governor of Syria until 7 <span class="smcap">a.d.</span></p> + +<p>The romantic story of the Christ-child is not corroborated +by the historians of the time and is in opposition +to the theory of evolution by natural processes. +And yet it is still one of the main sources of Jesus' fame, +being repeated at Christmas-tide in the churches, thus +connecting Jesus with God in a superhuman manner.</p> + +<p>The consensus of scholarship is in practical agreement +that the theory of the virgin birth as a link +between Jesus and God is a mistake; but whose mistake +was it? Jesus never referred to his miraculous birth. If +he 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 throughout Christendom.</p> + +<p>While Jesus did not refer to his divine paternity in +a physical sense, he did endeavor to convince his hearers +that he was more directly connected with God than<span class='pagenum'><a name="Page_20" id="Page_20">[20]</a></span> +other men. "I and my Father are one."<a name="FNanchor_3_4" id="FNanchor_3_4"></a><a href="#Footnote_3_4" class="fnanchor">[3]</a> "No man +knoweth the Son but the Father; neither knoweth any +man the Father, save the Son, and he to whomsoever +the Son will reveal him."<a name="FNanchor_4_5" id="FNanchor_4_5"></a><a href="#Footnote_4_5" class="fnanchor">[4]</a></p> + +<p>Jesus thus proclaimed himself identical with the Lord +God of the Old Testament who called himself Jehovah. +This is entirely in keeping with the whole Christian +theory, for the <i>raison d'être</i> of Jesus derived from the +act of God soon after the creation. Adam and Eve ate +of the fruit of the tree of the knowledge of good and +evil which God had commanded them not to touch, and +for this disobedience, this fall of man from grace, God +cursed mankind. Jesus came to earth to save man from +the wrath of Almighty God.</p> + +<p>But this claim of Jesus to oneness with God renders +him liable to censure for the acts of Jehovah which represented +a standard of ethics inferior to that preached +by the Son of God. According to the scriptures, which +anyone may freely search, God advised or countenanced +deception<a name="FNanchor_5_6" id="FNanchor_5_6"></a><a href="#Footnote_5_6" class="fnanchor">[5]</a>; stealing<a name="FNanchor_6_7" id="FNanchor_6_7"></a><a href="#Footnote_6_7" class="fnanchor">[6]</a>, selfishness<a name="FNanchor_7_8" id="FNanchor_7_8"></a><a href="#Footnote_7_8" class="fnanchor">[7]</a>, conquest +by force<a name="FNanchor_8_9" id="FNanchor_8_9"></a><a href="#Footnote_8_9" class="fnanchor">[8]</a>, indiscriminate slaughter<a name="FNanchor_9_10" id="FNanchor_9_10"></a><a href="#Footnote_9_10" class="fnanchor">[9]</a>, murder<a name="FNanchor_10_11" id="FNanchor_10_11"></a><a href="#Footnote_10_11" class="fnanchor">[10]</a>, cannibalism<a name="FNanchor_11_12" id="FNanchor_11_12"></a><a href="#Footnote_11_12" class="fnanchor">[11]</a>, +killing of witches<a name="FNanchor_12_13" id="FNanchor_12_13"></a><a href="#Footnote_12_13" class="fnanchor">[12]</a>, slavery<a name="FNanchor_13_14" id="FNanchor_13_14"></a><a href="#Footnote_13_14" class="fnanchor">[13]</a>, capital punishment<span class='pagenum'><a name="Page_21" id="Page_21">[21]</a></span> +for rebellious sons or for seeking false gods<a name="FNanchor_14_15" id="FNanchor_14_15"></a><a href="#Footnote_14_15" class="fnanchor">[14]</a>, +sacrifices of animals<a name="FNanchor_15_16" id="FNanchor_15_16"></a><a href="#Footnote_15_16" class="fnanchor">[15]</a> and other acts representing the +concepts of primitive men.<a name="FNanchor_16_17" id="FNanchor_16_17"></a><a href="#Footnote_16_17" class="fnanchor">[16]</a></p> + +<p>While Jesus could read<a name="FNanchor_17_18" id="FNanchor_17_18"></a><a href="#Footnote_17_18" class="fnanchor">[17]</a> and was familiar with the +scriptures, it is possible that he was not acquainted with +the system of dictatorship formerly employed by his +Father. Occasionally Jesus denounced the ethics of +"them of old time", but he always referred to his +Father as perfect.</p> + +<p>The dilemma is that Jesus must be condemned either +for claiming identity with Jehovah (to whom he was +really superior), or for accepting with only 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, the whole system of Christian +theology falls to the ground.</p> + + +<p class="hd4"><a name="The_Jewish_Messiah" id="The_Jewish_Messiah"></a>The Jewish Messiah</p> + +<p>Jesus claimed to be the Messiah expected by the Jews. +"And the high priest answered and said unto him, I adjure +thee by the living God, that thou tell us whether +thou be the Christ, the Son of God. Jesus saith unto +him, Thou hast said."<a name="FNanchor_18_19" id="FNanchor_18_19"></a><a href="#Footnote_18_19" class="fnanchor">[18]</a> "Again the high priest asked<span class='pagenum'><a name="Page_22" id="Page_22">[22]</a></span> +him, and said unto him, Art thou the Christ, the Son +of the Blessed? And Jesus said, I am."<a name="FNanchor_19_20" id="FNanchor_19_20"></a><a href="#Footnote_19_20" class="fnanchor">[19]</a> "Then said +they all, Art thou then the Son of God? And he said +unto them, Ye say that I am."<a name="FNanchor_20_21" id="FNanchor_20_21"></a><a href="#Footnote_20_21" class="fnanchor">[20]</a> "The woman saith +unto him, I know that Messias cometh, which is called +Christ: when he is come he will tell us all things. Jesus +saith unto her, I that speak unto thee am he."<a name="FNanchor_21_22" id="FNanchor_21_22"></a><a href="#Footnote_21_22" class="fnanchor">[21]</a></p> + +<p>These acknowledgments by Jesus that he was the +Messiah are important, for if he claimed divinity when +he was merely mortal, either under false pretences or +being self-deceived, he made a mistake of the most +serious character. His claim was not recognized by his +own people, and many of his followers today deny that +he was the Jewish Messiah. Jesus said that he came +from God to save the Jews. Either he was truly the +predicted Messiah or he made an inexcusable error. In +this as in other instances to be cited, Fundamentalists +will not admit any mistake, for they believe in the +supernatural events connected with the Son of God. But +Modernists, who reject the anointed Christ while clinging +to the human Jesus, may be at a loss to reconcile +Jesus' claim to Messiahship with their rejection of his +divinity.</p> + +<p>Jesus stressed his mission to save the world, saying +"For God so loved the world, that he gave his only begotten<span class='pagenum'><a name="Page_23" id="Page_23">[23]</a></span> +Son, that whosoever believeth in him should not +perish, but have everlasting life."<a name="FNanchor_22_23" id="FNanchor_22_23"></a><a href="#Footnote_22_23" class="fnanchor">[22]</a></p> + + +<p class="hd4"><a name="Eternal_Damnation" id="Eternal_Damnation"></a>Eternal Damnation</p> + +<p>Whether Jesus was mistaken or not in his estimate of +his close relationship with God is for each person to decide; +but his theory of the disasters that would follow +unbelief in his divinity leads to serious difficulties if accepted +literally. For not only was Jesus in error when +he insisted that salvation depended upon belief, he was +also reconciled to eternal suffering for unbelievers. Note +some of his expressions:</p> + +<p>"If ye believe not that I am he, ye shall die in your +sins."<a name="FNanchor_23_24" id="FNanchor_23_24"></a><a href="#Footnote_23_24" class="fnanchor">[23]</a> "Depart from me, ye cursed, into everlasting +fire, prepared for the devil and his angels ... And +these shall go away into everlasting punishment: but +the righteous into life eternal."<a name="FNanchor_24_25" id="FNanchor_24_25"></a><a href="#Footnote_24_25" class="fnanchor">[24]</a></p> + +<p>"Whosoever shall blaspheme against the Holy Ghost +hath never forgiveness, but is in danger of eternal +damnation."<a name="FNanchor_25_26" id="FNanchor_25_26"></a><a href="#Footnote_25_26" class="fnanchor">[25]</a></p> + +<p>"Except ye repent ye shall perish."<a name="FNanchor_26_27" id="FNanchor_26_27"></a><a href="#Footnote_26_27" class="fnanchor">[26]</a></p> + +<p>"If thy hand offend thee, cut it off: it is better for +thee to enter into life maimed, than having two hands<span class='pagenum'><a name="Page_24" id="Page_24">[24]</a></span> +to go into hell, into the fire that never shall be +quenched."<a name="FNanchor_27_28" id="FNanchor_27_28"></a><a href="#Footnote_27_28" class="fnanchor">[27]</a></p> + +<p>"How can ye escape the damnation of hell?"<a name="FNanchor_28_29" id="FNanchor_28_29"></a><a href="#Footnote_28_29" class="fnanchor">[28]</a></p> + +<p>"He that believeth and is baptized shall be saved, but +he that believeth not shall be damned."<a name="FNanchor_29_30" id="FNanchor_29_30"></a><a href="#Footnote_29_30" class="fnanchor">[29]</a></p> + +<p>It is evident from these quotations that Jesus not only +preached belief in his divinity as essential to salvation, +but endeavored to terrify people into belief by threats +of eternal torment. Jesus was responsible for the theological +conception of a fiery hell. If he was mistaken, if +there never was a place of torment for the wicked after +death, is it not an act of constructive criticism to expose +the person most responsible for the false doctrine that +has caused so much fear and mental suffering? Must +we not deplore this mistake of Jesus and recast our entire +opinion of him as a religious teacher?</p> + +<p>Are we not justified in stating positively that Jesus +made a mistake when he taught a physical hell and +condemned people to spend eternity in torment for the +doubtful sin of disbelief?</p> + + +<p class="hd4"><a name="The_Atonement" id="The_Atonement"></a>The Atonement</p> + +<p>The doctrine of the Atonement was taught by Jesus. +"For this is my blood of the new testament, which is +shed for many for the remission of sins."<a name="FNanchor_30_31" id="FNanchor_30_31"></a><a href="#Footnote_30_31" class="fnanchor">[30]</a></p> +<p><span class='pagenum'><a name="Page_25" id="Page_25">[25]</a></span></p> +<p>Whether this sacrifice of the innocent Jesus to save +sinful man was ordered by God or was voluntary on the +part of Jesus, it represents a theory of reprieve from +punishment long since abandoned as unethical. If sin +must be punished, there is no justice in relieving the +sinner and placing the burden upon the righteous.</p> + +<p>Moreover, the Atonement appears to have been ineffective, +for in spite of the sacrifice that Jesus made, +few were to be saved under his scheme of salvation. +"Many are called but few are chosen."<a name="FNanchor_31_32" id="FNanchor_31_32"></a><a href="#Footnote_31_32" class="fnanchor">[31]</a> "Strait is the +gate, and narrow is the way, which leadeth unto life, +and few there be that find it."<a name="FNanchor_32_33" id="FNanchor_32_33"></a><a href="#Footnote_32_33" class="fnanchor">[32]</a> "Strive to enter in at +the strait gate: for many, I say unto you, will seek to +enter in, and shall not be able."<a name="FNanchor_33_34" id="FNanchor_33_34"></a><a href="#Footnote_33_34" class="fnanchor">[33]</a></p> + +<p>If the theory of Atonement for sin by the sacrifice of +the innocent was not ethical and if Jesus taught that +doctrine, he was in error, was he not?</p> + +<p>The sacrifice of Jesus was not so great as often made +by men. Jesus was sustained with the thought that he +was saving the world; his physical suffering was not +long continued; on the night of his crucifixion he was +in paradise.<a name="FNanchor_34_35" id="FNanchor_34_35"></a><a href="#Footnote_34_35" class="fnanchor">[34]</a> He endured a few hours of pain compared +to weeks of suffering by wounded soldiers, or years +spent in prison by the proponents of an ideal.</p> +<p><span class='pagenum'><a name="Page_26" id="Page_26">[26]</a></span></p> +<p>Jesus not only claimed the power to remit sins but +also said to his disciples: "Whosoever sins ye remit, +they are remitted unto them; and whosoever sins ye +retain, they are retained."<a name="FNanchor_35_36" id="FNanchor_35_36"></a><a href="#Footnote_35_36" class="fnanchor">[35]</a></p> + +<p>Is that true? Surely it is proper to ask that blunt +question. Here is a definite statement concerning the +power of certain men to remit sins. If those men did not +have the power deputed to them, must we not doubt +the accuracy of Jesus?</p> + +<p>Jesus made a distinction between himself and the +Comforter: "It is expedient for you that I go away: for +if I go not away, the Comforter will not come unto you; +but if I depart I will send him unto you ... And I +will pray the Father, and he shall give you another +Comforter, that he may abide with you forever."<a name="FNanchor_36_37" id="FNanchor_36_37"></a><a href="#Footnote_36_37" class="fnanchor">[36]</a></p> + +<p>It must surprise some Christians that the Comforter +could not be present at the same time with Jesus.</p> + + +<p class="hd4"><a name="Angels_and_Devils" id="Angels_and_Devils"></a>Angels and Devils</p> + +<p>Jesus believed in angels and devils, often referring to +these imaginary supernatural beings as if they existed. +"Thinkest thou that I cannot now pray to my Father +and he shall presently give me more than twelve legions<span class='pagenum'><a name="Page_27" id="Page_27">[27]</a></span> +of angels?"<a name="FNanchor_37_38" id="FNanchor_37_38"></a><a href="#Footnote_37_38" class="fnanchor">[37]</a> "So shall it be at the end of the world: +the angels shall come forth."<a name="FNanchor_38_39" id="FNanchor_38_39"></a><a href="#Footnote_38_39" class="fnanchor">[38]</a></p> + +<p>The devils were among the first to recognize Christ's +divinity: "What have we to do with thee, Jesus, thou +Son of God?"<a name="FNanchor_39_40" id="FNanchor_39_40"></a><a href="#Footnote_39_40" class="fnanchor">[39]</a> "Let us alone, thou Jesus of Nazareth; +art thou come to destroy us? I know thee, who thou +art, the Holy One of God."<a name="FNanchor_40_41" id="FNanchor_40_41"></a><a href="#Footnote_40_41" class="fnanchor">[40]</a> "And unclean spirits +when they saw him, fell down before him, and cried, +saying, Thou art the Son of God."<a name="FNanchor_41_42" id="FNanchor_41_42"></a><a href="#Footnote_41_42" class="fnanchor">[41]</a></p> + +<p>Jesus believed in demoniacal possession, casting out +devils on several occasions.</p> + +<p>Jesus frequently referred to heaven as a place above +the earth: "And then shall they see the Son of man +coming in the clouds with great power and glory."<a name="FNanchor_42_43" id="FNanchor_42_43"></a><a href="#Footnote_42_43" class="fnanchor">[42]</a> +"And ye shall see the Son of man sitting on the right +hand of power, and coming in the clouds of heaven."<a name="FNanchor_43_44" id="FNanchor_43_44"></a><a href="#Footnote_43_44" class="fnanchor">[43]</a> +"Verily, verily, I say unto you, hereafter ye shall see +heaven open, and the angels of God ascending and descending +on the Son of man."<a name="FNanchor_44_45" id="FNanchor_44_45"></a><a href="#Footnote_44_45" class="fnanchor">[44]</a></p> + +<p>When Jesus was transfigured and talked with Moses +and Elias, he charged his disciples, saying, "Tell the<span class='pagenum'><a name="Page_28" id="Page_28">[28]</a></span> +vision to no man, until the Son of man be risen again +from the dead."<a name="FNanchor_45_46" id="FNanchor_45_46"></a><a href="#Footnote_45_46" class="fnanchor">[45]</a></p> + +<p>According to the creeds based upon the Bible, Jesus +rose from the dead, descended into hell, and ascended +bodily into heaven. According to the gospels he stilled +the storm, walked on the water and told Peter to do so +and to find money in a fish's mouth and catch a large +draught of fishes. These and other miracles connected +Jesus with God and were part of his theology.</p> + +<p>Every fair-minded person should re-read the gospels +and refresh his memory regarding the theology of Jesus. +Then a decision must be reached as to the correctness +of the views expressed. Either conditions on earth were +different in the first century from those of the twentieth, +or Jesus was mistaken in his conception of God, heaven, +hell, angels, devils and himself.</p> + + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_2" id="Footnote_1_2"></a><a href="#FNanchor_1_2"><span class="label">[1]</span></a> Matt. i; Luke iii.</p></div> + +<div class="footnote"><p><a name="Footnote_2_3" id="Footnote_2_3"></a><a href="#FNanchor_2_3"><span class="label">[2]</span></a> Luke ii, 22.</p></div> + +<div class="footnote"><p><a name="Footnote_3_4" id="Footnote_3_4"></a><a href="#FNanchor_3_4"><span class="label">[3]</span></a> John x, 30.</p></div> + +<div class="footnote"><p><a name="Footnote_4_5" id="Footnote_4_5"></a><a href="#FNanchor_4_5"><span class="label">[4]</span></a> Matt. xi, 27.</p></div> + +<div class="footnote"><p><a name="Footnote_5_6" id="Footnote_5_6"></a><a href="#FNanchor_5_6"><span class="label">[5]</span></a> Ezek. xiv, 9; Num. xiv, 30-34.</p></div> + +<div class="footnote"><p><a name="Footnote_6_7" id="Footnote_6_7"></a><a href="#FNanchor_6_7"><span class="label">[6]</span></a> Ex. iii, 21-22.</p></div> + +<div class="footnote"><p><a name="Footnote_7_8" id="Footnote_7_8"></a><a href="#FNanchor_7_8"><span class="label">[7]</span></a> Deut. xiv, 21.</p></div> + +<div class="footnote"><p><a name="Footnote_8_9" id="Footnote_8_9"></a><a href="#FNanchor_8_9"><span class="label">[8]</span></a> Num. xxxi et al.</p></div> + +<div class="footnote"><p><a name="Footnote_9_10" id="Footnote_9_10"></a><a href="#FNanchor_9_10"><span class="label">[9]</span></a> Ex. xxxii, 27.</p></div> + +<div class="footnote"><p><a name="Footnote_10_11" id="Footnote_10_11"></a><a href="#FNanchor_10_11"><span class="label">[10]</span></a> Deut. vii, 16 et al.</p></div> + +<div class="footnote"><p><a name="Footnote_11_12" id="Footnote_11_12"></a><a href="#FNanchor_11_12"><span class="label">[11]</span></a> Jer. xix, 9 et al.</p></div> + +<div class="footnote"><p><a name="Footnote_12_13" id="Footnote_12_13"></a><a href="#FNanchor_12_13"><span class="label">[12]</span></a> Ex. xxii, 18.</p></div> + +<div class="footnote"><p><a name="Footnote_13_14" id="Footnote_13_14"></a><a href="#FNanchor_13_14"><span class="label">[13]</span></a> Lev. xxv, 44-46.</p></div> + +<div class="footnote"><p><a name="Footnote_14_15" id="Footnote_14_15"></a><a href="#FNanchor_14_15"><span class="label">[14]</span></a> Deut. xxi, 18-21; xiii, 6-9.</p></div> + +<div class="footnote"><p><a name="Footnote_15_16" id="Footnote_15_16"></a><a href="#FNanchor_15_16"><span class="label">[15]</span></a> Lev. i, 14-15.</p></div> + +<div class="footnote"><p><a name="Footnote_16_17" id="Footnote_16_17"></a><a href="#FNanchor_16_17"><span class="label">[16]</span></a> See the Old Testament.</p></div> + +<div class="footnote"><p><a name="Footnote_17_18" id="Footnote_17_18"></a><a href="#FNanchor_17_18"><span class="label">[17]</span></a> Luke iv, 16.</p></div> + +<div class="footnote"><p><a name="Footnote_18_19" id="Footnote_18_19"></a><a href="#FNanchor_18_19"><span class="label">[18]</span></a> Matt. xxvi, 63-64.</p></div> + +<div class="footnote"><p><a name="Footnote_19_20" id="Footnote_19_20"></a><a href="#FNanchor_19_20"><span class="label">[19]</span></a> Mark xv, 61-62.</p></div> + +<div class="footnote"><p><a name="Footnote_20_21" id="Footnote_20_21"></a><a href="#FNanchor_20_21"><span class="label">[20]</span></a> Luke xxii, 70.</p></div> + +<div class="footnote"><p><a name="Footnote_21_22" id="Footnote_21_22"></a><a href="#FNanchor_21_22"><span class="label">[21]</span></a> John iv, 25-26.</p></div> + +<div class="footnote"><p><a name="Footnote_22_23" id="Footnote_22_23"></a><a href="#FNanchor_22_23"><span class="label">[22]</span></a> John iii, 16.</p></div> + +<div class="footnote"><p><a name="Footnote_23_24" id="Footnote_23_24"></a><a href="#FNanchor_23_24"><span class="label">[23]</span></a> John viii, 24.</p></div> + +<div class="footnote"><p><a name="Footnote_24_25" id="Footnote_24_25"></a><a href="#FNanchor_24_25"><span class="label">[24]</span></a> Matt. xxv, 31-46.</p></div> + +<div class="footnote"><p><a name="Footnote_25_26" id="Footnote_25_26"></a><a href="#FNanchor_25_26"><span class="label">[25]</span></a> Mark iii, 29.</p></div> + +<div class="footnote"><p><a name="Footnote_26_27" id="Footnote_26_27"></a><a href="#FNanchor_26_27"><span class="label">[26]</span></a> Luke xiii, 3.</p></div> + +<div class="footnote"><p><a name="Footnote_27_28" id="Footnote_27_28"></a><a href="#FNanchor_27_28"><span class="label">[27]</span></a> Mark ix, 43.</p></div> + +<div class="footnote"><p><a name="Footnote_28_29" id="Footnote_28_29"></a><a href="#FNanchor_28_29"><span class="label">[28]</span></a> Matt. xxiii, 33.</p></div> + +<div class="footnote"><p><a name="Footnote_29_30" id="Footnote_29_30"></a><a href="#FNanchor_29_30"><span class="label">[29]</span></a> Mark xvi, 16.</p></div> + +<div class="footnote"><p><a name="Footnote_30_31" id="Footnote_30_31"></a><a href="#FNanchor_30_31"><span class="label">[30]</span></a> Matt. xxvi, 28.</p></div> + +<div class="footnote"><p><a name="Footnote_31_32" id="Footnote_31_32"></a><a href="#FNanchor_31_32"><span class="label">[31]</span></a> Matt. xxii, 14.</p></div> + +<div class="footnote"><p><a name="Footnote_32_33" id="Footnote_32_33"></a><a href="#FNanchor_32_33"><span class="label">[32]</span></a> Matt. vii, 14.</p></div> + +<div class="footnote"><p><a name="Footnote_33_34" id="Footnote_33_34"></a><a href="#FNanchor_33_34"><span class="label">[33]</span></a> Luke xiii, 24.</p></div> + +<div class="footnote"><p><a name="Footnote_34_35" id="Footnote_34_35"></a><a href="#FNanchor_34_35"><span class="label">[34]</span></a> Luke xxiii, 43.</p></div> + +<div class="footnote"><p><a name="Footnote_35_36" id="Footnote_35_36"></a><a href="#FNanchor_35_36"><span class="label">[35]</span></a> John xx, 23.</p></div> + +<div class="footnote"><p><a name="Footnote_36_37" id="Footnote_36_37"></a><a href="#FNanchor_36_37"><span class="label">[36]</span></a> John xiv, 16.</p></div> + +<div class="footnote"><p><a name="Footnote_37_38" id="Footnote_37_38"></a><a href="#FNanchor_37_38"><span class="label">[37]</span></a> Matt. xxvi, 53.</p></div> + +<div class="footnote"><p><a name="Footnote_38_39" id="Footnote_38_39"></a><a href="#FNanchor_38_39"><span class="label">[38]</span></a> Matt. xiii, 49.</p></div> + +<div class="footnote"><p><a name="Footnote_39_40" id="Footnote_39_40"></a><a href="#FNanchor_39_40"><span class="label">[39]</span></a> Matt. viii, 29.</p></div> + +<div class="footnote"><p><a name="Footnote_40_41" id="Footnote_40_41"></a><a href="#FNanchor_40_41"><span class="label">[40]</span></a> Luke iv, 34.</p></div> + +<div class="footnote"><p><a name="Footnote_41_42" id="Footnote_41_42"></a><a href="#FNanchor_41_42"><span class="label">[41]</span></a> Mark iii, 11.</p></div> + +<div class="footnote"><p><a name="Footnote_42_43" id="Footnote_42_43"></a><a href="#FNanchor_42_43"><span class="label">[42]</span></a> Mark xiii, 26.</p></div> + +<div class="footnote"><p><a name="Footnote_43_44" id="Footnote_43_44"></a><a href="#FNanchor_43_44"><span class="label">[43]</span></a> Mark xiv, 62.</p></div> + +<div class="footnote"><p><a name="Footnote_44_45" id="Footnote_44_45"></a><a href="#FNanchor_44_45"><span class="label">[44]</span></a> John i, 51.</p></div> + +<div class="footnote"><p><a name="Footnote_45_46" id="Footnote_45_46"></a><a href="#FNanchor_45_46"><span class="label">[45]</span></a> Matt. xvii, 9.</p></div> +</div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_29" id="Page_29">[29]</a></span></p> +<h2><a name="FALSE_IMPRESSIONS" id="FALSE_IMPRESSIONS"></a>FALSE IMPRESSIONS</h2> + + +<p class="cap"><span class="dcap">Jesus</span> not only held mistaken ideas about theology, as +anyone but a Fundamentalist must admit, but he often +gave impressions about earthly affairs that were unreliable +to say the least. Occasionally his statements were +actual misrepresentations of fact.</p> + + +<p class="hd4"><a name="Jonah_and_the_Whale" id="Jonah_and_the_Whale"></a>Jonah and the Whale</p> + +<p>"For as Jonas was three days and three nights in the +whale's belly; so shall the Son of man be three days and +three nights in the heart of the earth."<a name="FNanchor_1_47" id="FNanchor_1_47"></a><a href="#Footnote_1_47" class="fnanchor">[1]</a></p> + +<p>Evidently Jesus believed the story of Jonah and the +whale, as well as the tale of Noah's ark<a name="FNanchor_2_48" id="FNanchor_2_48"></a><a href="#Footnote_2_48" class="fnanchor">[2]</a> both of which +are now generally discredited. Moreover, his prophecy +regarding his entombment was inaccurate, for he was +only two nights and one day in the heart of the earth, +from Friday night to Sunday morning.</p> + + +<p class="hd4"><a name="End_of_the_World" id="End_of_the_World"></a>End of the World</p> + +<p>Jesus was decidedly mistaken in his theory of the approaching +end of the world.<span class='pagenum'><a name="Page_30" id="Page_30">[30]</a></span></p> + +<p>"Repent: for the kingdom of heaven is at hand."<a name="FNanchor_3_49" id="FNanchor_3_49"></a><a href="#Footnote_3_49" class="fnanchor">[3]</a> +"Ye shall not have gone over the cities of Israel, till the +Son of man be come."<a name="FNanchor_4_50" id="FNanchor_4_50"></a><a href="#Footnote_4_50" class="fnanchor">[4]</a> "There be some standing here +which shall not taste of death, till they see the Son of +man coming in his kingdom."<a name="FNanchor_5_51" id="FNanchor_5_51"></a><a href="#Footnote_5_51" class="fnanchor">[5]</a> "And this gospel of the +kingdom shall be preached in all the world for a witness +unto all nations; and then shall the end come ... +Verily I say unto you, This generation shall not pass, +till all these things be fulfilled."<a name="FNanchor_6_52" id="FNanchor_6_52"></a><a href="#Footnote_6_52" class="fnanchor">[6]</a> "The time is fulfilled, +and the kingdom of God is at hand."<a name="FNanchor_7_53" id="FNanchor_7_53"></a><a href="#Footnote_7_53" class="fnanchor">[7]</a> "So ye in like +manner, when ye shall see these things come to pass, +know that it is nigh, even at the doors. Verily I say +unto you, that this generation shall not pass, till all +these things be done."<a name="FNanchor_8_54" id="FNanchor_8_54"></a><a href="#Footnote_8_54" class="fnanchor">[8]</a> "The hour is coming, in the +which all that are in the graves shall hear his voice, +and shall come forth; they that have done good, unto +the resurrection of life; and they that have done evil, +unto the resurrection of damnation."<a name="FNanchor_9_55" id="FNanchor_9_55"></a><a href="#Footnote_9_55" class="fnanchor">[9]</a></p> + +<p>Jesus was confident that the day of judgment was +coming in the first century, but it has not come yet, +nineteen hundred years later. This erroneous belief in +the imminent end of the world had an important bearing +upon his entire philosophy; for if the end of the +world was so near it was far more important to prepare<span class='pagenum'><a name="Page_31" id="Page_31">[31]</a></span> +for life hereafter than to be concerned over mundane +affairs. May we not view with doubt any of Jesus' +teachings that depended upon his mistaken conception +of the duration of the world?</p> + + +<p class="hd4"><a name="Miracles" id="Miracles"></a>Miracles</p> + +<p>Jesus is reported to have fed 5,000 people with five +loaves and two fishes, and again 4,000 with seven +loaves and a few small fishes. He walked on the water, +calmed the seas, raised three persons from the dead +and performed other miracles contrary to natural laws. +These wondrous acts were depended upon by him to +convince the people that he was the expected Messiah: +"Go and shew John again those things which ye do +hear and see: the blind receive their sight, and the lame +walk, the lepers are cleansed, and the deaf hear, the +dead are raised up, and the poor have the gospel +preached to them."<a name="FNanchor_10_56" id="FNanchor_10_56"></a><a href="#Footnote_10_56" class="fnanchor">[10]</a></p> + +<p>Jesus assured his disciples that they too would be able +to perform miracles: "And these signs shall follow them +that believe; In my name shall they cast out devils; they +shall speak with new tongues; they shall take up serpents; +and if they drink any deadly thing, it shall not +hurt them; they shall lay hands on the sick and they +shall recover."<a name="FNanchor_11_57" id="FNanchor_11_57"></a><a href="#Footnote_11_57" class="fnanchor">[11]</a> "He that believeth on me, the works<span class='pagenum'><a name="Page_32" id="Page_32">[32]</a></span> +that I do shall he do also; and greater works than these +shall he do."<a name="FNanchor_12_58" id="FNanchor_12_58"></a><a href="#Footnote_12_58" class="fnanchor">[12]</a></p> + +<p>Jesus set great store by these marvels that only magicians +attempt nowadays. Ministers of the apostolic +succession cannot cast out devils or take up serpents, +and they are affected by deadly drinks the same as +others. Jesus had a primitive idea of the value of such +magic. Either he sought to deceive the gullible, or, as is +more likely, was himself overcredulous. It is important +to remember that Jesus stressed the value of enchantment +and advised his successors to conjure in his name.</p> + +<p>If the miraculous had not been connected with the +name of Jesus, it is probable that he never would have +been heard of. His ethical teachings alone would not +have won for him the exalted position that has come +from the stories of his miraculous birth, life and ascension. +In other words, his fame rests upon the supernatural +side of his life that is now discredited by many +of his followers.</p> + + +<p class="hd4"><a name="Eternal_Life" id="Eternal_Life"></a>Eternal Life</p> + +<p>The remarks of Jesus on the subject of death were +not accurate. "If a man keep my saying, he shall never +see death."<a name="FNanchor_13_59" id="FNanchor_13_59"></a><a href="#Footnote_13_59" class="fnanchor">[13]</a> "Whosoever liveth and believeth in me +shall never die."<a name="FNanchor_14_60" id="FNanchor_14_60"></a><a href="#Footnote_14_60" class="fnanchor">[14]</a></p> + +<p><span class='pagenum'><a name="Page_33" id="Page_33">[33]</a></span></p><p>Apparently Jesus referred to natural death, in which +case he was utterly mistaken; but if he meant that believers +in him should live forever in heaven, even so he +gave a false impression; for there is no evidence that +life after death is assured to Christians more than to +others. Unbelievers were also to have eternal life, +though in torment.</p> + + +<p class="hd4"><a name="Raising_Lazarus" id="Raising_Lazarus"></a>Raising Lazarus</p> + +<p>Jesus took advantage of opportunities, even of death, +to create dramatic effects. The eleventh chapter of John +shows that when Lazarus was reported ill, Jesus said, +"This sickness is not unto death, but for the glory of +God, that the Son of God might be glorified thereby." +So Jesus let Lazarus, one of the believers whom he loved, +die<a name="FNanchor_15_61" id="FNanchor_15_61"></a><a href="#Footnote_15_61" class="fnanchor">[15]</a> in order that he might have the triumph of raising +him from the dead. "Then said Jesus unto them +plainly, Lazarus is dead. And I am glad for your sakes +that I was not there, to the intent ye may believe."</p> + +<p>The confusion between earthly death and loss of +eternal life was shown in 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." This might +be construed to mean that believers should have eternal +life hereafter, but Jesus evidently had reference to life<span class='pagenum'><a name="Page_34" id="Page_34">[34]</a></span> +on earth for he proceeded to raise Lazarus from the dead +and cause him to live again on earth with his sisters.</p> + +<p>When Martha reminded Jesus that Lazarus had been +dead four days, Jesus replied, "Said I not unto thee, +that, if thou wouldest believe, thou shouldest see the +glory of God?" But Jesus himself had doubts of his +ability to bring back Lazarus to life, as shown by his +spontaneous prayer of thanks: "Father, I thank thee +that thou hast heard me." Then he revealed again his +desire to dramatize the occasion, saying, "And I knew +that thou hearest me always: but because of the people +which stand by I said it, that they may believe that +thou hast sent me."</p> + +<p>"Then many of the Jews which came to Mary, and +had seen the things which Jesus did, believed on him." +Do the followers of Jesus, who claim that he made no +mistakes, believe on him? If so, they must believe that +he raised Lazarus from the dead as he claimed to have +done. Do they believe that they can also raise people +from the dead? Jesus so assured them when he promised +that believers could do greater works than he performed. +No, Jesus gave a false impression of his power.</p> + + +<p class="hd4"><a name="Gods_Protection" id="Gods_Protection"></a>God's Protection</p> + +<p>Jesus continued his deception of the world by promising +protection that has never been accorded. "Are not<span class='pagenum'><a name="Page_35" id="Page_35">[35]</a></span> +two sparrows sold for a farthing? And one of them shall +not fall on the ground without your Father. But the +very hairs of your head are all numbered. Fear ye not +therefore, ye are of more value than many sparrows."<a name="FNanchor_16_62" id="FNanchor_16_62"></a><a href="#Footnote_16_62" class="fnanchor">[16]</a></p> + +<p>These sayings may properly be taken as symbolical +or allegorical; but the evident intention was to assure +his followers that God would protect them in their daily +life. Safety was promised for believers, a safety that has +been lacking for everyone. There is no evidence that +God does protect believers any more than unbelievers. +When the Titanic went down, those who perished were +not solely the wicked persons; there was no distinction +in the terrible disaster between believers and unbelievers.</p> + +<p>Jesus created in the minds of his hearers and his followers +the idea that God was watching each individual +to save him from danger, but this, unfortunately, is not +a fact. It sounds comforting; it makes people feel nearer +to God; but experience proves that no such close relationship +exists. Jesus gave a false impression of God's +loving care for men.</p> + + +<p class="hd4"><a name="Belief_in_Prayer" id="Belief_in_Prayer"></a>Belief in Prayer</p> + +<p>Modern religious people may still consistently believe +in prayer as a form of inward aspiration, but it is<span class='pagenum'><a name="Page_36" id="Page_36">[36]</a></span> +difficult to take literally the assurance given by Jesus of +practical accomplishments by means of prayer in his +name.</p> + +<p>Jesus did not confine himself to promising spiritual +results from prayer, but distinctly gave it to be understood +that the physical world would respond to petitions +to Jehovah. "Again I say unto you, That if two of you +shall agree on earth as touching any thing that they +shall ask, it shall be done for them of my Father which +is in heaven."<a name="FNanchor_17_63" id="FNanchor_17_63"></a><a href="#Footnote_17_63" class="fnanchor">[17]</a> "If ye have faith, and doubt not, ye +shall not only do this which is done to the fig tree, but +also if ye shall say unto this mountain, Be thou removed, +and be thou cast into the sea; it shall be done. +And all things whatsoever ye shall ask in prayer, +believing, ye shall receive."<a name="FNanchor_18_64" id="FNanchor_18_64"></a><a href="#Footnote_18_64" class="fnanchor">[18]</a> "What things soever +ye desire, when ye pray, believe that ye receive them, +and ye shall have them."<a name="FNanchor_19_65" id="FNanchor_19_65"></a><a href="#Footnote_19_65" class="fnanchor">[19]</a> "If ye have faith as a grain +of mustard seed, ye shall say unto this mountain, +Remove hence to yonder place; and it shall remove: +and nothing shall be impossible unto you."<a name="FNanchor_20_66" id="FNanchor_20_66"></a><a href="#Footnote_20_66" class="fnanchor">[20]</a></p> + +<p>These promises have not been fulfilled. Bishops, +priests and deacons with strong faith have been unable +to obtain, by means of the most sincere prayer, results<span class='pagenum'><a name="Page_37" id="Page_37">[37]</a></span> +similar to those indicated. They have followed Jesus +in vain. No man living dare put his faith to the test by +a public demonstration of prayer for physical changes. +Christian prayers for rain are conventional, not being +offered with confidence that rain will follow.</p> + +<p>Jesus has misled us.</p> + + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_47" id="Footnote_1_47"></a><a href="#FNanchor_1_47"><span class="label">[1]</span></a> Matt. xii, 40.</p></div> + +<div class="footnote"><p><a name="Footnote_2_48" id="Footnote_2_48"></a><a href="#FNanchor_2_48"><span class="label">[2]</span></a> Luke xvii, 27; Matt. xxv, 38.</p></div> + +<div class="footnote"><p><a name="Footnote_3_49" id="Footnote_3_49"></a><a href="#FNanchor_3_49"><span class="label">[3]</span></a> Matt. iv, 17.</p></div> + +<div class="footnote"><p><a name="Footnote_4_50" id="Footnote_4_50"></a><a href="#FNanchor_4_50"><span class="label">[4]</span></a> Matt. x, 23.</p></div> + +<div class="footnote"><p><a name="Footnote_5_51" id="Footnote_5_51"></a><a href="#FNanchor_5_51"><span class="label">[5]</span></a> Matt. xvi, 28; Mark ix, 1.</p></div> + +<div class="footnote"><p><a name="Footnote_6_52" id="Footnote_6_52"></a><a href="#FNanchor_6_52"><span class="label">[6]</span></a> Matt. xxiv, 14-34; Luke xxi, 32.</p></div> + +<div class="footnote"><p><a name="Footnote_7_53" id="Footnote_7_53"></a><a href="#FNanchor_7_53"><span class="label">[7]</span></a> Mark i, 15.</p></div> + +<div class="footnote"><p><a name="Footnote_8_54" id="Footnote_8_54"></a><a href="#FNanchor_8_54"><span class="label">[8]</span></a> Mark xiii, 29-30.</p></div> + +<div class="footnote"><p><a name="Footnote_9_55" id="Footnote_9_55"></a><a href="#FNanchor_9_55"><span class="label">[9]</span></a> John v, 28-29.</p></div> + +<div class="footnote"><p><a name="Footnote_10_56" id="Footnote_10_56"></a><a href="#FNanchor_10_56"><span class="label">[10]</span></a> Matt. xi, 4-5.</p></div> + +<div class="footnote"><p><a name="Footnote_11_57" id="Footnote_11_57"></a><a href="#FNanchor_11_57"><span class="label">[11]</span></a> Mark xvi, 17-18.</p></div> + +<div class="footnote"><p><a name="Footnote_12_58" id="Footnote_12_58"></a><a href="#FNanchor_12_58"><span class="label">[12]</span></a> John xiv, 12.</p></div> + +<div class="footnote"><p><a name="Footnote_13_59" id="Footnote_13_59"></a><a href="#FNanchor_13_59"><span class="label">[13]</span></a> John viii, 51.</p></div> + +<div class="footnote"><p><a name="Footnote_14_60" id="Footnote_14_60"></a><a href="#FNanchor_14_60"><span class="label">[14]</span></a> John xi, 26.</p></div> + +<div class="footnote"><p><a name="Footnote_15_61" id="Footnote_15_61"></a><a href="#FNanchor_15_61"><span class="label">[15]</span></a> John xi, 6.</p></div> + +<div class="footnote"><p><a name="Footnote_16_62" id="Footnote_16_62"></a><a href="#FNanchor_16_62"><span class="label">[16]</span></a> Matt. x, 29-31.</p></div> + +<div class="footnote"><p><a name="Footnote_17_63" id="Footnote_17_63"></a><a href="#FNanchor_17_63"><span class="label">[17]</span></a> Matt. xviii, 19.</p></div> + +<div class="footnote"><p><a name="Footnote_18_64" id="Footnote_18_64"></a><a href="#FNanchor_18_64"><span class="label">[18]</span></a> Matt. xxi, 21-22.</p></div> + +<div class="footnote"><p><a name="Footnote_19_65" id="Footnote_19_65"></a><a href="#FNanchor_19_65"><span class="label">[19]</span></a> Mark xi, 24.</p></div> + +<div class="footnote"><p><a name="Footnote_20_66" id="Footnote_20_66"></a><a href="#FNanchor_20_66"><span class="label">[20]</span></a> Matt. xvii, 20.</p></div> +</div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_38" id="Page_38">[38]</a></span></p> +<h2><a name="OBSCURE_TEACHINGS" id="OBSCURE_TEACHINGS"></a>OBSCURE TEACHINGS</h2> + + +<p class="cap"><span class="dcap">Many</span> of the sayings of Jesus lacked clarity. Various +interpretations have been put upon them by scholars of +distinction. No one is sure what was meant.</p> + +<p>According to the gospels, Jesus was descended from +David, but Jesus mystified his hearers on this descent, +saying: "If David then call him Lord, how is he his +son?"<a name="FNanchor_1_67" id="FNanchor_1_67"></a><a href="#Footnote_1_67" class="fnanchor">[1]</a></p> + + +<p class="hd4"><a name="Witnesses_and_Judge" id="Witnesses_and_Judge"></a>Witnesses and Judge</p> + +<p>On the subject of witnesses there is great confusion. +"If I bear witness of myself, my witness is not true."<a name="FNanchor_2_68" id="FNanchor_2_68"></a><a href="#Footnote_2_68" class="fnanchor">[2]</a> +"Though I bear record of myself, yet my record is +true."<a name="FNanchor_3_69" id="FNanchor_3_69"></a><a href="#Footnote_3_69" class="fnanchor">[3]</a> "It is also written in your law, that the testimony +of two men is true. I am one that bear witness of +myself, and the Father that sent me beareth witness of +me."<a name="FNanchor_4_70" id="FNanchor_4_70"></a><a href="#Footnote_4_70" class="fnanchor">[4]</a> "I and my Father are one."<a name="FNanchor_5_71" id="FNanchor_5_71"></a><a href="#Footnote_5_71" class="fnanchor">[5]</a> "My Father is +greater than I."<a name="FNanchor_6_72" id="FNanchor_6_72"></a><a href="#Footnote_6_72" class="fnanchor">[6]</a></p> + +<p>This and the following instruction regarding judicial<span class='pagenum'><a name="Page_39" id="Page_39">[39]</a></span> +procedure are far from clear. Jesus acknowledged the +principle of law requiring more than one witness but +said that in his case the only other witness necessary was +his Father, although he and his Father were one.</p> + +<p>Jesus is supposed to be the judge of the world, but +his statement of the case leaves the issue ambiguous. +"For the Father judgeth no man, but hath committed +all judgment unto the Son."<a name="FNanchor_7_73" id="FNanchor_7_73"></a><a href="#Footnote_7_73" class="fnanchor">[7]</a> "I judge no man. And +yet if I judge, my judgment is true."<a name="FNanchor_8_74" id="FNanchor_8_74"></a><a href="#Footnote_8_74" class="fnanchor">[8]</a> "And if any +man hear my words, and believe not, I judge him not: +for I came not to judge the world, but to save the +world."<a name="FNanchor_9_75" id="FNanchor_9_75"></a><a href="#Footnote_9_75" class="fnanchor">[9]</a> "For judgment I am come into this world, +that they which see not might see; and that they which +see might be made blind."<a name="FNanchor_10_76" id="FNanchor_10_76"></a><a href="#Footnote_10_76" class="fnanchor">[10]</a></p> + +<p>The quality of reasoning employed in these instances +has naturally led to theological quibbling. If Jesus can +argue in that fashion, so can his followers, at the expense +of intellectual honesty.</p> + + +<p class="hd4"><a name="Cannibalism" id="Cannibalism"></a>Cannibalism</p> + +<p>The Jews could not understand what Jesus meant +when he said: "Except ye eat the flesh of the Son of +man, and drink his blood, ye have no life in you. +Whoso eateth my flesh, and drinketh my blood, hath +eternal life."<a name="FNanchor_11_77" id="FNanchor_11_77"></a><a href="#Footnote_11_77" class="fnanchor">[11]</a></p> +<p><span class='pagenum'><a name="Page_40" id="Page_40">[40]</a></span></p> + +<p class="hd4"><a name="Religion_Only_for_Children" id="Religion_Only_for_Children"></a>Religion Only for Children</p> + +<p>Nor are these sayings clear: "I thank thee, O Father, +Lord of heaven and earth, because thou hast hid these +things from the wise and prudent, and hast revealed +them unto babes."<a name="FNanchor_12_78" id="FNanchor_12_78"></a><a href="#Footnote_12_78" class="fnanchor">[12]</a> "Whosoever shall not receive the +kingdom of God as a little child, he shall not enter +therein."<a name="FNanchor_13_79" id="FNanchor_13_79"></a><a href="#Footnote_13_79" class="fnanchor">[13]</a></p> + +<p>This train of thought implies that education is of no +importance where belief is concerned.</p> + + +<p class="hd4"><a name="Difficult_or_Easy" id="Difficult_or_Easy"></a>Difficult or Easy?</p> + +<p>After enumerating the many hardships that must be +endured by his followers, Jesus contradicted himself by +saying, "For my yoke is easy, and my burden is +light."<a name="FNanchor_14_80" id="FNanchor_14_80"></a><a href="#Footnote_14_80" class="fnanchor">[14]</a></p> + + +<p class="hd4"><a name="Charity" id="Charity"></a>Charity</p> + +<p>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."<a name="FNanchor_15_81" id="FNanchor_15_81"></a><a href="#Footnote_15_81" class="fnanchor">[15]</a> "Take heed that ye do +not your alms before men, to be seen of them: otherwise +ye have no reward of your Father which is in +heaven."<a name="FNanchor_16_82" id="FNanchor_16_82"></a><a href="#Footnote_16_82" class="fnanchor">[16]</a></p> + +<p><span class='pagenum'><a name="Page_41" id="Page_41">[41]</a></span></p> +<p class="hd4"><a name="The_Scriptures_Upheld" id="The_Scriptures_Upheld"></a>The Scriptures Upheld</p> + +<p>Jesus reverenced the Hebrew Old Testament.</p> + +<p>"Think not that I am come to destroy the law, or the +prophets: I am not come to destroy, but to fulfil. For +verily I say unto you, Till heaven and earth pass, one +jot or one tittle shall in no wise pass from the law, till +all be fulfilled."<a name="FNanchor_17_83" id="FNanchor_17_83"></a><a href="#Footnote_17_83" class="fnanchor">[17]</a></p> + +<p>And yet Jesus was the reformer, overthrowing ancient +customs, renouncing the old principle of a tooth +for a tooth, improving upon the Mosaic law. He was +inconsistent.</p> + + +<p class="hd4"><a name="Illogical" id="Illogical"></a>Illogical</p> + +<p>The logic of Jesus is often difficult to follow.</p> + +<p>"And when he is come, he will reprove the world +of sin, and of righteousness, 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; of +judgment, because the prince of this world is judged."<a name="FNanchor_18_84" id="FNanchor_18_84"></a><a href="#Footnote_18_84" class="fnanchor">[18]</a></p> + +<p>Jesus admitted his obscurity: "These things have I +spoken unto you in proverbs: but the time cometh, +when I shall no more speak unto you in proverbs, but +I shall shew you plainly of the Father."<a name="FNanchor_19_85" id="FNanchor_19_85"></a><a href="#Footnote_19_85" class="fnanchor">[19]</a></p> + +<p>That time has never come.<span class='pagenum'><a name="Page_42" id="Page_42">[42]</a></span></p> + + +<p class="hd4"><a name="Parables_Deceptive" id="Parables_Deceptive"></a>Parables Deceptive</p> + +<p>Jesus explained his obscurity in this way: "Unto you +it is given to know the mysteries of the kingdom of +God: but to others in parables; that seeing they might +not see, and hearing they might not understand."<a name="FNanchor_20_86" id="FNanchor_20_86"></a><a href="#Footnote_20_86" class="fnanchor">[20]</a> +"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 +their sins should be forgiven them."<a name="FNanchor_21_87" id="FNanchor_21_87"></a><a href="#Footnote_21_87" class="fnanchor">[21]</a></p> + +<p>In other words, Jesus, who said he came to save the +world, concealed his meaning for fear some of his +hearers should be converted and their sins be forgiven—which +is exactly what he sought to bring about.</p> + +<p>Obscurity in a teacher is a great defect, especially +when he glories in his ambiguity. If any Christians +wish that Jesus had been more clear, then Jesus does +not appear perfect to them, and they should admit his +imperfections.</p> + + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_67" id="Footnote_1_67"></a><a href="#FNanchor_1_67"><span class="label">[1]</span></a> Matt. xxii, 41-45.</p></div> + +<div class="footnote"><p><a name="Footnote_2_68" id="Footnote_2_68"></a><a href="#FNanchor_2_68"><span class="label">[2]</span></a> John v, 31.</p></div> + +<div class="footnote"><p><a name="Footnote_3_69" id="Footnote_3_69"></a><a href="#FNanchor_3_69"><span class="label">[3]</span></a> John viii, 14.</p></div> + +<div class="footnote"><p><a name="Footnote_4_70" id="Footnote_4_70"></a><a href="#FNanchor_4_70"><span class="label">[4]</span></a> John viii, 17-18.</p></div> + +<div class="footnote"><p><a name="Footnote_5_71" id="Footnote_5_71"></a><a href="#FNanchor_5_71"><span class="label">[5]</span></a> John x, 30.</p></div> + +<div class="footnote"><p><a name="Footnote_6_72" id="Footnote_6_72"></a><a href="#FNanchor_6_72"><span class="label">[6]</span></a> John xiv, 28.</p></div> + +<div class="footnote"><p><a name="Footnote_7_73" id="Footnote_7_73"></a><a href="#FNanchor_7_73"><span class="label">[7]</span></a> John v, 22.</p></div> + +<div class="footnote"><p><a name="Footnote_8_74" id="Footnote_8_74"></a><a href="#FNanchor_8_74"><span class="label">[8]</span></a> John viii, 16.</p></div> + +<div class="footnote"><p><a name="Footnote_9_75" id="Footnote_9_75"></a><a href="#FNanchor_9_75"><span class="label">[9]</span></a> John xii, 47.</p></div> + +<div class="footnote"><p><a name="Footnote_10_76" id="Footnote_10_76"></a><a href="#FNanchor_10_76"><span class="label">[10]</span></a> John x, 39.</p></div> + +<div class="footnote"><p><a name="Footnote_11_77" id="Footnote_11_77"></a><a href="#FNanchor_11_77"><span class="label">[11]</span></a> John vi, 53-58.</p></div> + +<div class="footnote"><p><a name="Footnote_12_78" id="Footnote_12_78"></a><a href="#FNanchor_12_78"><span class="label">[12]</span></a> Matt. xi, 25.</p></div> + +<div class="footnote"><p><a name="Footnote_13_79" id="Footnote_13_79"></a><a href="#FNanchor_13_79"><span class="label">[13]</span></a> Mark x, 15.</p></div> + +<div class="footnote"><p><a name="Footnote_14_80" id="Footnote_14_80"></a><a href="#FNanchor_14_80"><span class="label">[14]</span></a> Matt. xi, 30.</p></div> + +<div class="footnote"><p><a name="Footnote_15_81" id="Footnote_15_81"></a><a href="#FNanchor_15_81"><span class="label">[15]</span></a> Matt. v, 16.</p></div> + +<div class="footnote"><p><a name="Footnote_16_82" id="Footnote_16_82"></a><a href="#FNanchor_16_82"><span class="label">[16]</span></a> Matt. vi, 1.</p></div> + +<div class="footnote"><p><a name="Footnote_17_83" id="Footnote_17_83"></a><a href="#FNanchor_17_83"><span class="label">[17]</span></a> Matt. v, 17-18.</p></div> + +<div class="footnote"><p><a name="Footnote_18_84" id="Footnote_18_84"></a><a href="#FNanchor_18_84"><span class="label">[18]</span></a> John xvi, 8-11.</p></div> + +<div class="footnote"><p><a name="Footnote_19_85" id="Footnote_19_85"></a><a href="#FNanchor_19_85"><span class="label">[19]</span></a> John xvi, 25.</p></div> + +<div class="footnote"><p><a name="Footnote_20_86" id="Footnote_20_86"></a><a href="#FNanchor_20_86"><span class="label">[20]</span></a> Luke viii, 10.</p></div> + +<div class="footnote"><p><a name="Footnote_21_87" id="Footnote_21_87"></a><a href="#FNanchor_21_87"><span class="label">[21]</span></a> Mark iv, 11-12.</p></div> +</div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_43" id="Page_43">[43]</a></span></p> +<h2><a name="DEFICIENT_INSTRUCTIONS" id="DEFICIENT_INSTRUCTIONS"></a>DEFICIENT INSTRUCTIONS</h2> + + +<p class="cap"><span class="dcap">In a</span> number of instances the teachings of Jesus are +so incomplete, or so inappropriate, as to render no assistance +in meeting similar situations in modern life. +Either his meaning is not clear, or his instructions are +too primitive to be applicable to our civilization.</p> + + +<p class="hd4"><a name="Labor" id="Labor"></a>Labor</p> + +<p>The relation between employer and employee is one +that requires practical guidance. Let us see what information +Jesus gave on this important subject.</p> + +<p>The parable of the laborers<a name="FNanchor_1_88" id="FNanchor_1_88"></a><a href="#Footnote_1_88" class="fnanchor">[1]</a> relates that an employer +hired men to work in his vineyard for twelve hours +for a penny, and that he paid the same wage to other +workers who toiled only nine, six, three and one hour. +When those who had worked longest resented this +treatment, as modern strikers would, the employer answered, +apparently with Jesus' approval: "Friend, I do +thee no wrong: didst not thou agree with me for a<span class='pagenum'><a name="Page_44" id="Page_44">[44]</a></span> +penny? Take that thine is, and go thy way: I will give +unto this last, even as unto thee. Is it not lawful for +me to do what I will with mine own? Is thine eye +evil, because I am good? So the last shall be first, and +the first last."</p> + +<p>This parable may be a comfort to autocratic employers, +sustaining them in their determination to dominate +labor, but the principles enunciated are lacking in +social vision. Equal pay for unequal work is approved, +and the employer is vindicated in regulating wages and +hours as he sees fit without regard for justice or the +needs of the workers. In the manner of modern employers, +the "goodman" calls his worker "Friend" but +treats him with contempt. Jesus taught that the workers +were wrong in demanding justice, that the employer +was justified in acting erratically, as the money paid +was his. He presented the issues between capital and +labor and sided with capital. He stated the fact that the +first shall be last, but said nothing to remedy that unfortunate +situation. He did not explain how workers +could obtain proper compensation for their labor.</p> + +<p>Jesus assumed a fair attitude when he said, "The +labourer is worthy of his hire", and, "It is enough for +the disciple to be as his master, and the servant as his +lord", but he continued with doubtful logic: "If they +have called the master of the house Beelzebub, how +much more shall they call them of his household", implying<span class='pagenum'><a name="Page_45" id="Page_45">[45]</a></span> +that if an employer is worldly-minded his servants +will be even worse.</p> + +<p>Little respect is shown for employees in the remark, +"The hireling fleeth, because he is an hireling, and +careth not for the sheep."<a name="FNanchor_2_89" id="FNanchor_2_89"></a><a href="#Footnote_2_89" class="fnanchor">[2]</a> Probably in those days as +now many an employee stuck to his post nobly to do +his duty.</p> + +<p>The meaning is obscure in his other comment upon +an employer who told his tired servant to serve his +master first, ending with the enigma, "We are unprofitable +servants: we have done that which was our +duty to do."<a name="FNanchor_3_90" id="FNanchor_3_90"></a><a href="#Footnote_3_90" class="fnanchor">[3]</a></p> + + +<p class="hd4"><a name="Usury" id="Usury"></a>Usury</p> + +<p>In the parable of the talents the servant who did not +put his money out at usury to make profits was condemned: +"And cast ye the unprofitable servant into +outer darkness: there shall be weeping and gnashing of +teeth."<a name="FNanchor_4_91" id="FNanchor_4_91"></a><a href="#Footnote_4_91" class="fnanchor">[4]</a> Punishment was to be severe in Jesus' program; +the disobedient servant "shall be beaten with +many stripes." Jesus did not advise leniency in such +instances except that "he that knew not, and did commit +things worthy of stripes, shall be beaten with few +stripes."<a name="FNanchor_5_92" id="FNanchor_5_92"></a><a href="#Footnote_5_92" class="fnanchor">[5]</a> In his estimation the servant was a slave to<span class='pagenum'><a name="Page_46" id="Page_46">[46]</a></span> +be punished corporeally by his master, even if ignorant +of his wrong-doing.</p> + +<p>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, under certain circumstances, +become a slaveholder." A Southern divine +in 1860 could well maintain that slavery was approved +in both Old and New Testaments, but no Christian +would now impute slaveholding to Jesus. The standard +of human relationships has improved since slaveholding +days in America. The modern attitude toward servants, +though by no means perfect, is superior to the relationships +between master and servants accepted by Jesus. +Slavery was the custom of the times and Jesus did not +rise above it.</p> + +<p>In the parable of the unmerciful servant<a name="FNanchor_6_93" id="FNanchor_6_93"></a><a href="#Footnote_6_93" class="fnanchor">[6]</a> Jesus +taught the duty of forgiveness. He rightly rebuked the +servant who oppressed his subordinates after being well +treated by his lord. But the punishment suggested by +Jesus for the abominable conduct was extremely harsh: +"And his lord was wroth and delivered him to the +tormentors, till he should pay all that was due unto +him." Torture for criminals was thus taught by Jesus.</p> + +<p>Jesus, apprenticed to his father in his youth, never<span class='pagenum'><a name="Page_47" id="Page_47">[47]</a></span> +did any practical work so far as we know. He lived on +the charity of others, setting an example that would +bring trouble to anyone who followed in his train. If +anything, he was an agitator, a peripatetic propagandist, +teaching what he believed right but not working to +support himself and therefore not being a good example +for the workaday world today.</p> + + +<p class="hd4"><a name="Economics" id="Economics"></a>Economics</p> + +<p>Nothing in the teachings of Jesus was more definite +than his denunciation of riches.</p> + +<p>"Lay not up for yourselves treasures upon earth ... +A rich man shall hardly enter into the kingdom of +heaven ... It is easier for a camel to go through the +eye of a needle, than for a rich man to enter into the +kingdom of God ... The rich man also died, and +was buried; and in hell he lifted up his eyes, being in +torments ... Woe unto you that are rich."</p> + +<p>These strictures upon the rich appear somewhat +severe, and Jesus went much farther, condemning even +ordinary thrift and precaution.<a name="FNanchor_7_94" id="FNanchor_7_94"></a><a href="#Footnote_7_94" class="fnanchor">[7]</a></p> + +<p>According to Acts ii, 44-45 and iv, 32, "All that believed +were together and had all things common; and +sold their possessions and goods, and parted them to all<span class='pagenum'><a name="Page_48" id="Page_48">[48]</a></span> +men, as every man had need ... Neither said any of +them that aught of the things which he possessed was +his own; but they had all things common."</p> + +<p>It is to be presumed that the disciples practiced this +communism at the instruction of Jesus. If Jesus approved +of communism was he right or wrong?</p> + +<p>"Blessed be ye poor."<a name="FNanchor_8_95" id="FNanchor_8_95"></a><a href="#Footnote_8_95" class="fnanchor">[8]</a></p> + +<p>Poverty is not a blessing but a curse. Jesus taught the +theory that the poor would be rich hereafter while the +rich would be in hell.</p> + + +<p class="hd4"><a name="Punishment_for_Debts" id="Punishment_for_Debts"></a>Punishment for Debts</p> + +<p>We have seen that Jesus expected an unjust servant +to be tormented until he paid in full. There are also +other evidences that he approved of imprisonment for +debt. "Agree with thine adversary quickly, while thou +art in the way with him; lest at any time the adversary +deliver thee to the judge, and the judge deliver thee to +the officer, and thou be cast into prison. Verily I say +unto thee, Thou shalt by no means come out thence, till +thou hast paid the uttermost farthing."<a name="FNanchor_9_96" id="FNanchor_9_96"></a><a href="#Footnote_9_96" class="fnanchor">[9]</a></p> + +<p>A legislator who patterned his life after Jesus would +be justified in enacting laws imprisoning for debt and +scourging for misdemeanors.<span class='pagenum'><a name="Page_49" id="Page_49">[49]</a></span></p> + +<p>Some may say that the sentiments expressed by Jesus +were not mistakes but merely presented the customs of +his day. Possibly he did not intend to advise all that he +seemed to approve; but if Jesus was a practical and +prophetic guide he should have made it clear that he +did not sanction the actions he apparently commended.</p> + +<p>In the parable of the pounds the nobleman, seemingly +with the approval of Jesus, denounced the servant +as wicked who did not put his lord's money in the bank +to draw interest.<a name="FNanchor_10_97" id="FNanchor_10_97"></a><a href="#Footnote_10_97" class="fnanchor">[10]</a> And in the parable of the talents the +lord rewarded those who had made 100 per cent profit +through speculation.<a name="FNanchor_11_98" id="FNanchor_11_98"></a><a href="#Footnote_11_98" class="fnanchor">[11]</a></p> + +<p>Another contradiction of his theory of the blessedness +of poverty was his promise that those who followed +him "shall receive a hundredfold now in this time, +houses, and brethren, and sisters, and mothers, and +children, and lands, with persecutions; and in the world +to come eternal life."<a name="FNanchor_12_99" id="FNanchor_12_99"></a><a href="#Footnote_12_99" class="fnanchor">[12]</a></p> + +<p>Finally, Jesus stated the unfortunate truth, "Whosoever +hath, to him shall be given, and he shall have +more abundance: but whosoever hath not, from him +shall be taken even that he hath."<a name="FNanchor_13_100" id="FNanchor_13_100"></a><a href="#Footnote_13_100" class="fnanchor">[13]</a> If Jesus did not +approve of that worldly method of distribution, he<span class='pagenum'><a name="Page_50" id="Page_50">[50]</a></span> +could have denounced its injustice instead of leaving the +comment as if it expressed his own policy.</p> + + +<p class="hd4"><a name="Healing" id="Healing"></a>Healing</p> + +<p>Many Christians value Jesus most for his healing +powers, but Jesus looked upon disease almost as he did +upon demoniacal possession, as something evil that +could be cast out. "But that ye may know that the Son +of man hath power on earth to forgive sins (then saith +he to the sick of the palsy) Arise, take up thy bed, and +go into thine house."<a name="FNanchor_14_101" id="FNanchor_14_101"></a><a href="#Footnote_14_101" class="fnanchor">[14]</a> There was confusion in his +mind between sin and sickness.</p> + +<p>Jesus healed leprosy and palsy by touching the sick +person; he healed the servant of the centurion by absent +treatment, and restored sight by spitting on the eyes<a name="FNanchor_15_102" id="FNanchor_15_102"></a><a href="#Footnote_15_102" class="fnanchor">[15]</a> +or anointing them with clay made with spittle<a name="FNanchor_16_103" id="FNanchor_16_103"></a><a href="#Footnote_16_103" class="fnanchor">[16]</a>, or by +requiring faith.<a name="FNanchor_17_104" id="FNanchor_17_104"></a><a href="#Footnote_17_104" class="fnanchor">[17]</a> He healed a withered hand, cured impediments +in speech and deafness, all without medical +applications, even replacing an ear severed by a sword.<a name="FNanchor_18_105" id="FNanchor_18_105"></a><a href="#Footnote_18_105" class="fnanchor">[18]</a></p> + +<p>Christian Scientists practice the same methods with +confidence in success, but medical and surgical treatment +are the most reliable means of effecting cures, disappointing +as they are. If Jesus could cure disease, it was<span class='pagenum'><a name="Page_51" id="Page_51">[51]</a></span> +remiss of him not to instruct men definitely in his +methods so that the suffering from illness that has +afflicted the world could have been averted.</p> + +<p>Jesus did not isolate the germ of leprosy, or establish +any practicable method of preventing disease. He has +been of less value to the world as a healer than Pasteur, +Lister, Koch, or Walter Reed.</p> + +<p>Some Christians will say that Jesus did not tell us +how to avoid illness because man needs to be chastened +by pain. If that is correct, if pain and disease are sent +by God and are consciously permitted by Jesus, sick +people should be allowed to suffer instead of trying to +heal them.</p> + + +<p class="hd4"><a name="Peace" id="Peace"></a>Peace</p> + +<p>Jesus has been called the Prince of Peace, but the +weight of his testimony is not on the side of absolute +pacifism. With his view of rendering unto Caesar the +things that are Caesar's, it is possible that he would +have advised young men to obey the state and enlist, +or accept the draft, whenever their country called.</p> + +<p>On November 12, 1931, Rev. Dr. T. Andrew Caraker +said at a banquet of the American Legion in Baltimore +that if Jesus Christ had lived in 1917 He would +have been the first to volunteer in the American army,<span class='pagenum'><a name="Page_52" id="Page_52">[52]</a></span> +the first to wear a gas mask, shoulder a rifle and enter +the trenches.</p> + +<p>Other ministers derive from the same gospels the +belief that Jesus would not have stabbed Germans +with a bayonet. Nor would Jesus have advised others +to fight if he had been unwilling to fight himself.</p> + +<p>Most of the sayings of Jesus regarding violence or +non-resistance were intended to apply chiefly to personal +relationships; he said little of international strife. +What he did say showed placid acceptance of the war +system:</p> + +<p>"And ye shall hear of wars and rumours of wars: +see that ye be not troubled: for all these things must +come to pass, but the end is not yet. For nation shall +rise against nation, and kingdom against kingdom."<a name="FNanchor_19_106" id="FNanchor_19_106"></a><a href="#Footnote_19_106" class="fnanchor">[19]</a></p> + +<p>"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 nation shall rise +against nation, and kingdom against kingdom."<a name="FNanchor_20_107" id="FNanchor_20_107"></a><a href="#Footnote_20_107" class="fnanchor">[20]</a></p> + +<p>"But when ye shall hear of wars and commotions, be +not terrified: for these things must first come to pass; +but the end is not by and by. Then said he unto them, +Nation shall rise against nation, and kingdom against +kingdom."<a name="FNanchor_21_108" id="FNanchor_21_108"></a><a href="#Footnote_21_108" class="fnanchor">[21]</a></p> + +<p>These verses have a more direct bearing on war as we<span class='pagenum'><a name="Page_53" id="Page_53">[53]</a></span> +now know it than any of his other sayings. They show +his belief in the inevitability of war. Apparently he did +not feel himself competent to counteract general mass +militarism. He offered no program for arbitration of +international disputes, no substitute for war between +nations, no policy of war resistance.</p> + +<p>When Jesus advised non-resistance, saying to his follower, +"Put up again thy sword into his place: for +all they that take the sword shall perish with the +sword,"<a name="FNanchor_22_109" id="FNanchor_22_109"></a><a href="#Footnote_22_109" class="fnanchor">[22]</a> he was merely stating the danger of using +violence, not the immorality of employing force. In +fact, he commanded his disciples 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 ... And +they said, Lord, behold, here are two swords. And he +said unto them, It is enough."<a name="FNanchor_23_110" id="FNanchor_23_110"></a><a href="#Footnote_23_110" class="fnanchor">[23]</a></p> + +<p>Thus Jesus, the supposed non-resistant, prepared his +followers with swords. These swords were for defense, +and when the time came he repudiated even that use of +the weapons, but, nevertheless, he armed his disciples +instead of adhering to his principle of non-resistance. +He did not set a positive example of disarmament.</p> + +<p>Jesus said: "Blessed are the peacemakers ... love +your enemies ... Have peace one with another ...<span class='pagenum'><a name="Page_54" id="Page_54">[54]</a></span> +On earth peace, good will toward men ... Peace I +leave with you, my peace I give unto you ... These +things have I spoken unto you that in me ye might +have peace ... Resist not evil: but whosoever shall +smite thee on thy right cheek, turn to him the other +also."</p> + +<p>Other remarks of Jesus favored violence: "Think not +that I am come to send peace on earth: I came not to +send peace, but a sword."<a name="FNanchor_24_111" id="FNanchor_24_111"></a><a href="#Footnote_24_111" class="fnanchor">[24]</a> "Suppose ye that I am +come to give peace on earth? I tell you, Nay; but rather +division."<a name="FNanchor_25_112" id="FNanchor_25_112"></a><a href="#Footnote_25_112" class="fnanchor">[25]</a> "But those mine enemies, which would +not that I should reign over them, bring hither, and +slay them before me."<a name="FNanchor_26_113" id="FNanchor_26_113"></a><a href="#Footnote_26_113" class="fnanchor">[26]</a> "My kingdom is not of this +world: if my kingdom were of this world, then would +my servants fight, that I should not be delivered to the +Jews."<a name="FNanchor_27_114" id="FNanchor_27_114"></a><a href="#Footnote_27_114" class="fnanchor">[27]</a> "When a strong man armed keepeth his +palace, his goods are in peace: but when a stronger +than he shall come upon him, and overcome him, he +taketh from him all his armour wherein he trusted, and +divideth his spoils."<a name="FNanchor_28_115" id="FNanchor_28_115"></a><a href="#Footnote_28_115" class="fnanchor">[28]</a> "And when he had made a +scourge of small cords, he drove them all out of the +temple."<a name="FNanchor_29_116" id="FNanchor_29_116"></a><a href="#Footnote_29_116" class="fnanchor">[29]</a></p> + +<p>In determining whether or not Jesus was a promoter +of peace it is only reasonable to review everything that<span class='pagenum'><a name="Page_55" id="Page_55">[55]</a></span> +he said or did relating to the use of violence, giving +equal weight to every verse. We cannot accept one +statement and reject the others. The conclusion reached +must be that Jesus was inconsistent in advocating both +non-resistance and the use of force. He took diametrically +opposed positions, the use of swords and scourges +and non-resistance being mutually exclusive. Jesus +preached non-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.</p> + + +<p class="hd4"><a name="Marriage" id="Marriage"></a>Marriage</p> + +<p>Jesus occasionally eulogized marriage: "For this +cause shall a man leave father and mother, and shall +cleave to his wife: and they twain shall be one flesh ... +What therefore God hath joined together, let not +man put asunder."<a name="FNanchor_30_117" id="FNanchor_30_117"></a><a href="#Footnote_30_117" class="fnanchor">[30]</a></p> + + +<p class="hd4"><a name="Celibacy" id="Celibacy"></a>Celibacy</p> + +<p>On other occasions he made remarks which indicated +his preference for celibacy as the higher state, the one +he adopted for himself. "In the resurrection they neither<span class='pagenum'><a name="Page_56" id="Page_56">[56]</a></span> +marry, nor are given in marriage, but are as the +angels of God in heaven."<a name="FNanchor_31_118" id="FNanchor_31_118"></a><a href="#Footnote_31_118" class="fnanchor">[31]</a> "The children of this +world marry, and are given in marriage: but they which +shall be accounted worthy to obtain that world, and +the resurrection from the dead, neither marry, nor are +given in marriage."<a name="FNanchor_32_119" id="FNanchor_32_119"></a><a href="#Footnote_32_119" class="fnanchor">[32]</a> "I say unto you, That whosoever +looketh on a woman to lust after her hath committed +adultery with her already in his heart."<a name="FNanchor_33_120" id="FNanchor_33_120"></a><a href="#Footnote_33_120" class="fnanchor">[33]</a> "There are +some eunuchs which were so born from their mother's +womb: and there are some eunuchs, which were made +eunuchs of men: and there be eunuchs, which have +made themselves eunuchs for the kingdom of heaven's +sake. He that is able to receive it, let him receive it."<a name="FNanchor_34_121" id="FNanchor_34_121"></a><a href="#Footnote_34_121" class="fnanchor">[34]</a> +"There is no man that hath left ... wife, or children +for the kingdom of God's sake, who shall not receive +manifold more in this present time, and in the world to +come life everlasting."<a name="FNanchor_35_122" id="FNanchor_35_122"></a><a href="#Footnote_35_122" class="fnanchor">[35]</a></p> + +<p>Jesus referred to the absence of marriage in heaven, +the ideal realm. Paul's testimony adds to the evidence +that Jesus considered celibacy preferable to any form +of sex expression, even marriage.</p> + + +<p class="hd4"><a name="Adultery" id="Adultery"></a>Adultery</p> + +<p>On the other hand, Jesus was tolerant of sex offenses. +He chatted in a friendly manner with the woman of<span class='pagenum'><a name="Page_57" id="Page_57">[57]</a></span> +Samaria, saying: "Thou hast had five husbands; and he +whom thou now hast is not thy husband."<a name="FNanchor_36_123" id="FNanchor_36_123"></a><a href="#Footnote_36_123" class="fnanchor">[36]</a> And +about the 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 and sin no +more."<a name="FNanchor_37_124" id="FNanchor_37_124"></a><a href="#Footnote_37_124" class="fnanchor">[37]</a> "The harlots go into the kingdom of God +before you."<a name="FNanchor_38_125" id="FNanchor_38_125"></a><a href="#Footnote_38_125" class="fnanchor">[38]</a></p> + + +<p class="hd4"><a name="Divorce" id="Divorce"></a>Divorce</p> + +<p>Jesus sanctioned divorce. His followers are so annoyed +at this fact that they frequently quote the verse +on the subject with the offensive clause omitted. The +text reads: "It hath been said, Whosoever shall put +away his 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 of fornication, +causeth her to commit adultery: and whosoever shall +marry her that is divorced committeth adultery."<a name="FNanchor_39_126" id="FNanchor_39_126"></a><a href="#Footnote_39_126" class="fnanchor">[39]</a> +Again in Matthew xix, 9, he makes the same exception. +It is evident, therefore, that Jesus permitted divorce +for one cause. If the wife was unfaithful the +husband could divorce her, but otherwise no matter +how unhappy the couple might be, they must remain +married.</p> +<p><span class='pagenum'><a name="Page_58" id="Page_58">[58]</a></span></p> +<p>The admirable leniency of Jesus toward sex offenders, +and his permission to divorce, must seem like +mistakes to churchmen who consider extramarital sex +relations the unforgivable sin. And everyone must see +the danger of having our judges adopt as a principle of +justice the dismissal of offenders on the ground that the +prosecutors have also sinned.</p> + +<p>A Christian girl of today would not be encouraged +by the most zealous religious parents to marry a man +exactly like Jesus.</p> + + +<p class="hd4"><a name="Faulty_Judgment" id="Faulty_Judgment"></a>Faulty Judgment</p> + +<p>Jesus selected Judas to be the treasurer of the apostles' +joint funds, but later admitted his error, saying: "Have +I not chosen you twelve, and one of you is a devil? +He spake of Judas Iscariot the son of Simon: for it was +he that should betray him, being one of the twelve."<a name="FNanchor_40_127" id="FNanchor_40_127"></a><a href="#Footnote_40_127" class="fnanchor">[40]</a></p> + +<p>Jesus erroneously supposed that "salvation is of the +Jews."<a name="FNanchor_41_128" id="FNanchor_41_128"></a><a href="#Footnote_41_128" class="fnanchor">[41]</a> "Go not into the way of the Gentiles, and +into any city of the Samaritans enter ye not: but go +rather to the lost sheep of the house of Israel."<a name="FNanchor_42_129" id="FNanchor_42_129"></a><a href="#Footnote_42_129" class="fnanchor">[42]</a> A +nationalistic and partial spirit is expressed in these +sentences, a spirit that has been followed to the extent<span class='pagenum'><a name="Page_59" id="Page_59">[59]</a></span> +that Jesus would not be permitted to enter America if +he applied for a visa.</p> + + +<p class="hd4"><a name="Unconvincing" id="Unconvincing"></a>Unconvincing</p> + +<p>Jesus failed in his mission to save the world. He +made the supreme sacrifice in vain. His method of +proving his divinity did not convince his hearers: "But +though he had done so many miracles before them, yet +they believed not on him."<a name="FNanchor_43_130" id="FNanchor_43_130"></a><a href="#Footnote_43_130" class="fnanchor">[43]</a> "For neither did his +brethren believe in him."<a name="FNanchor_44_131" id="FNanchor_44_131"></a><a href="#Footnote_44_131" class="fnanchor">[44]</a> After he had healed many, +cast out unclean spirits and appointed his twelve +apostles to do likewise, his friends "went out to lay +hold on him: for they said, He is beside himself."<a name="FNanchor_45_132" id="FNanchor_45_132"></a><a href="#Footnote_45_132" class="fnanchor">[45]</a></p> + +<p>Jesus admitted his impotence as a human being when +he said, "I can of mine own self do nothing."<a name="FNanchor_46_133" id="FNanchor_46_133"></a><a href="#Footnote_46_133" class="fnanchor">[46]</a> Even +with the assistance of his Father he did not accomplish +what he set out to do.</p> + + +<p class="hd4"><a name="Prohibition" id="Prohibition"></a>Prohibition</p> + +<p>The miracle of turning water into wine, providing +one hundred gallons of wine after the people at the +party had "well drunk", must appear to prohibitionists +like a mistake on the part of Jesus. Many Methodists<span class='pagenum'><a name="Page_60" id="Page_60">[60]</a></span> +and Baptists would have preferred to have him turn +the wine into water; yet they will not admit that Jesus +made a mistake.</p> + + +<p class="hd4"><a name="Lack_of_Experience" id="Lack_of_Experience"></a>Lack of Experience</p> + +<p>So far as the gospels relate, Jesus never had any experience +with three of the chief difficulties of human +life—sex, earning a living and illness. He was therefore +less able to explain those relationships than one who has +struggled through in the customary manner of mankind. +To take the inexperienced Jesus as our guide in +practical living would be like a traveller who was +planning a trip over perilous mountains and engaged +as a guide a man who had never crossed the mountains.</p> + +<p>As Jesus believed that the end of the world was +approaching, and as he revealed no information about +the future, his teachings should be taken as applying +solely to his own time. A divinity living now would +preach far differently from the inadequate doctrines of +Jesus.</p> + +<hr style='width: 45%;' /> + +<p>The abandonment of reliance upon a Jesus who has +not changed in nineteen hundred years, in favor of an +Evolutionary philosophy that requires constant change, +leads to a new conception of the world and its possibilities +for man. A person who has thought himself<span class='pagenum'><a name="Page_61" id="Page_61">[61]</a></span> +out of antiquated theology may be expected to have +an open mind towards the betterment of human customs.</p> + +<p>Every improvement in human relationships originates +secularly and is adopted by the Church only after +a bitter struggle. Faith in Jesus is a reactionary force. +The Christian opposes change in the creations of God; +the Evolutionist seeks to alter every unsatisfactory condition. +The Evolutionist is more responsive than the +orthodox Christian to proposals for promoting the happiness +of the human race. Many liberals have abandoned +conservatism because they saw the hypocrisy in +Christianity.</p> + + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_88" id="Footnote_1_88"></a><a href="#FNanchor_1_88"><span class="label">[1]</span></a> Matt. xx, 1-16.</p></div> + +<div class="footnote"><p><a name="Footnote_2_89" id="Footnote_2_89"></a><a href="#FNanchor_2_89"><span class="label">[2]</span></a> John x, 13.</p></div> + +<div class="footnote"><p><a name="Footnote_3_90" id="Footnote_3_90"></a><a href="#FNanchor_3_90"><span class="label">[3]</span></a> Luke xvii, 10.</p></div> + +<div class="footnote"><p><a name="Footnote_4_91" id="Footnote_4_91"></a><a href="#FNanchor_4_91"><span class="label">[4]</span></a> Matt. xxv, 30.</p></div> + +<div class="footnote"><p><a name="Footnote_5_92" id="Footnote_5_92"></a><a href="#FNanchor_5_92"><span class="label">[5]</span></a> Luke xii, 47-48.</p></div> + +<div class="footnote"><p><a name="Footnote_6_93" id="Footnote_6_93"></a><a href="#FNanchor_6_93"><span class="label">[6]</span></a> Matt. xviii, 23-34.</p></div> + +<div class="footnote"><p><a name="Footnote_7_94" id="Footnote_7_94"></a><a href="#FNanchor_7_94"><span class="label">[7]</span></a> Matt. vi, 25-31, discussed under the <a href="#Sermon_on_the_Mount">Sermon on the Mount</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_8_95" id="Footnote_8_95"></a><a href="#FNanchor_8_95"><span class="label">[8]</span></a> Luke vi, 20.</p></div> + +<div class="footnote"><p><a name="Footnote_9_96" id="Footnote_9_96"></a><a href="#FNanchor_9_96"><span class="label">[9]</span></a> Matt. v, 25-26.</p></div> + +<div class="footnote"><p><a name="Footnote_10_97" id="Footnote_10_97"></a><a href="#FNanchor_10_97"><span class="label">[10]</span></a> Luke xix, 23.</p></div> + +<div class="footnote"><p><a name="Footnote_11_98" id="Footnote_11_98"></a><a href="#FNanchor_11_98"><span class="label">[11]</span></a> Matt. xxv, 20.</p></div> + +<div class="footnote"><p><a name="Footnote_12_99" id="Footnote_12_99"></a><a href="#FNanchor_12_99"><span class="label">[12]</span></a> Mark x, 30.</p></div> + +<div class="footnote"><p><a name="Footnote_13_100" id="Footnote_13_100"></a><a href="#FNanchor_13_100"><span class="label">[13]</span></a> Matt. xiii, 12.</p></div> + +<div class="footnote"><p><a name="Footnote_14_101" id="Footnote_14_101"></a><a href="#FNanchor_14_101"><span class="label">[14]</span></a> Matt. ix, 6.</p></div> + +<div class="footnote"><p><a name="Footnote_15_102" id="Footnote_15_102"></a><a href="#FNanchor_15_102"><span class="label">[15]</span></a> Mark viii, 23.</p></div> + +<div class="footnote"><p><a name="Footnote_16_103" id="Footnote_16_103"></a><a href="#FNanchor_16_103"><span class="label">[16]</span></a> John ix, 6.</p></div> + +<div class="footnote"><p><a name="Footnote_17_104" id="Footnote_17_104"></a><a href="#FNanchor_17_104"><span class="label">[17]</span></a> Mark x, 52.</p></div> + +<div class="footnote"><p><a name="Footnote_18_105" id="Footnote_18_105"></a><a href="#FNanchor_18_105"><span class="label">[18]</span></a> Luke xxii, 51.</p></div> + +<div class="footnote"><p><a name="Footnote_19_106" id="Footnote_19_106"></a><a href="#FNanchor_19_106"><span class="label">[19]</span></a> Matt. xxiv, 6-7.</p></div> + +<div class="footnote"><p><a name="Footnote_20_107" id="Footnote_20_107"></a><a href="#FNanchor_20_107"><span class="label">[20]</span></a> Mark xiii, 7-8.</p></div> + +<div class="footnote"><p><a name="Footnote_21_108" id="Footnote_21_108"></a><a href="#FNanchor_21_108"><span class="label">[21]</span></a> Luke xxi, 9-10.</p></div> + +<div class="footnote"><p><a name="Footnote_22_109" id="Footnote_22_109"></a><a href="#FNanchor_22_109"><span class="label">[22]</span></a> Matt. xxvi, 52.</p></div> + +<div class="footnote"><p><a name="Footnote_23_110" id="Footnote_23_110"></a><a href="#FNanchor_23_110"><span class="label">[23]</span></a> Luke xxii, 36-38.</p></div> + +<div class="footnote"><p><a name="Footnote_24_111" id="Footnote_24_111"></a><a href="#FNanchor_24_111"><span class="label">[24]</span></a> Matt. x, 34.</p></div> + +<div class="footnote"><p><a name="Footnote_25_112" id="Footnote_25_112"></a><a href="#FNanchor_25_112"><span class="label">[25]</span></a> Luke xii, 51.</p></div> + +<div class="footnote"><p><a name="Footnote_26_113" id="Footnote_26_113"></a><a href="#FNanchor_26_113"><span class="label">[26]</span></a> Luke xix, 27.</p></div> + +<div class="footnote"><p><a name="Footnote_27_114" id="Footnote_27_114"></a><a href="#FNanchor_27_114"><span class="label">[27]</span></a> John xviii, 36.</p></div> + +<div class="footnote"><p><a name="Footnote_28_115" id="Footnote_28_115"></a><a href="#FNanchor_28_115"><span class="label">[28]</span></a> Luke xi, 21-22.</p></div> + +<div class="footnote"><p><a name="Footnote_29_116" id="Footnote_29_116"></a><a href="#FNanchor_29_116"><span class="label">[29]</span></a> John ii, 15.</p></div> + +<div class="footnote"><p><a name="Footnote_30_117" id="Footnote_30_117"></a><a href="#FNanchor_30_117"><span class="label">[30]</span></a> Matt. xix, 5-6.</p></div> + +<div class="footnote"><p><a name="Footnote_31_118" id="Footnote_31_118"></a><a href="#FNanchor_31_118"><span class="label">[31]</span></a> Matt. xxii, 30.</p></div> + +<div class="footnote"><p><a name="Footnote_32_119" id="Footnote_32_119"></a><a href="#FNanchor_32_119"><span class="label">[32]</span></a> Luke xx, 34-35.</p></div> + +<div class="footnote"><p><a name="Footnote_33_120" id="Footnote_33_120"></a><a href="#FNanchor_33_120"><span class="label">[33]</span></a> Matt. v, 28.</p></div> + +<div class="footnote"><p><a name="Footnote_34_121" id="Footnote_34_121"></a><a href="#FNanchor_34_121"><span class="label">[34]</span></a> Matt. xix, 12.</p></div> + +<div class="footnote"><p><a name="Footnote_35_122" id="Footnote_35_122"></a><a href="#FNanchor_35_122"><span class="label">[35]</span></a> Luke xviii, 29-30.</p></div> + +<div class="footnote"><p><a name="Footnote_36_123" id="Footnote_36_123"></a><a href="#FNanchor_36_123"><span class="label">[36]</span></a> John iv, 18.</p></div> + +<div class="footnote"><p><a name="Footnote_37_124" id="Footnote_37_124"></a><a href="#FNanchor_37_124"><span class="label">[37]</span></a> John viii, 7-11.</p></div> + +<div class="footnote"><p><a name="Footnote_38_125" id="Footnote_38_125"></a><a href="#FNanchor_38_125"><span class="label">[38]</span></a> Matt. xxi, 31.</p></div> + +<div class="footnote"><p><a name="Footnote_39_126" id="Footnote_39_126"></a><a href="#FNanchor_39_126"><span class="label">[39]</span></a> Matt. v, 31-32.</p></div> + +<div class="footnote"><p><a name="Footnote_40_127" id="Footnote_40_127"></a><a href="#FNanchor_40_127"><span class="label">[40]</span></a> John vi, 70-71.</p></div> + +<div class="footnote"><p><a name="Footnote_41_128" id="Footnote_41_128"></a><a href="#FNanchor_41_128"><span class="label">[41]</span></a> John iv, 22.</p></div> + +<div class="footnote"><p><a name="Footnote_42_129" id="Footnote_42_129"></a><a href="#FNanchor_42_129"><span class="label">[42]</span></a> Matt. x, 5-6.</p></div> + +<div class="footnote"><p><a name="Footnote_43_130" id="Footnote_43_130"></a><a href="#FNanchor_43_130"><span class="label">[43]</span></a> John xii, 37.</p></div> + +<div class="footnote"><p><a name="Footnote_44_131" id="Footnote_44_131"></a><a href="#FNanchor_44_131"><span class="label">[44]</span></a> John vii, 5.</p></div> + +<div class="footnote"><p><a name="Footnote_45_132" id="Footnote_45_132"></a><a href="#FNanchor_45_132"><span class="label">[45]</span></a> Mark iii, 21.</p></div> + +<div class="footnote"><p><a name="Footnote_46_133" id="Footnote_46_133"></a><a href="#FNanchor_46_133"><span class="label">[46]</span></a> John v, 30.</p></div> +</div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_62" id="Page_62">[62]</a></span></p> +<h2><a name="AN_INFERIOR_PROTOTYPE" id="AN_INFERIOR_PROTOTYPE"></a>AN INFERIOR PROTOTYPE</h2> + + +<p class="cap"><span class="dcap">Orthodox</span> Christians accept both Old and New +Testaments as authority for their actions, whereas Modernists +are not much concerned with the commands of +Jehovah but maintain that Jesus is the pattern for their +lives. Religious liberals feel that the troubles of the +world come largely from failure to follow the teachings +of the Nazarene. They look upon him as the perfect +example of what a man should be. In their opinion, +if everyone would act as Jesus did all would be +well.</p> + +<p>On December 7, 1931, Dr. Henry Van Dyke +preached at the Brick Presbyterian Church, New York +City, that the way to end the financial depression was +to act as Jesus would: "We can judge only by what he +did and said in the first century, an age not so different +from our own, an age of unsettlement, violence, drunkenness +and license. Christ would tell us not to yield +to panic.... Christ would not tell us to join any +political party or social group...."</p> + +<p>Such a sermon sounds encouraging but, as a matter +of fact, Jesus has not shown any of his ministers how<span class='pagenum'><a name="Page_63" id="Page_63">[63]</a></span> +to end the depression. To trust him for guidance in +our modern world is to pin faith on an incompetent +instructor. We can learn how to end the depression by +examining the records of our own time and by correcting +the errors that have been made. It is not safe +to rely upon a person who had no knowledge of America's +practical needs and whose acts and advice regarding +worldly affairs in Jerusalem fell short of the best +ethical values.</p> + +<p>In this treatise it has been shown that Jesus made +mistakes. Every instance cited may not appeal to all +readers as worthy of criticism, but there can be no +doubt in the mind of any honest thinker that several at +least of Jesus' ideas were erroneous. His theology was +filled with superstitions, his cosmology was that of the +pre-scientific era, he expected the end of the world +within a generation, his conception of sin was theological +rather than ethical, he failed to convince his +hearers by his oratory, he exaggerated the results from +prayer and he related parables that gave a false sense of +values.</p> + +<p>Now we shall turn to his personal character and +teachings to see if he was always the meek, gentle soul +portrayed by the conventional Christ.<span class='pagenum'><a name="Page_64" id="Page_64">[64]</a></span></p> + + +<p class="hd4"><a name="Cursing_Nature" id="Cursing_Nature"></a>Cursing Nature</p> + +<p>The act in Jesus' life that has been most difficult for +theologians to explain was the cursing of the fig tree. +The tree was created to bear fruit in the Summer, but +when Jesus found it without fruit in the Spring, he +cursed it so that it withered away.</p> + +<p>"Now in the morning, as he returned into the city, +and when he saw a fig tree in the way, he came to it, +and found nothing thereon, but leaves only, and said +unto it, Let no fruit grow on thee henceforth for ever. +And presently the fig tree withered away."<a name="FNanchor_1_134" id="FNanchor_1_134"></a><a href="#Footnote_1_134" class="fnanchor">[1]</a> "For the +time of figs was not yet."<a name="FNanchor_2_135" id="FNanchor_2_135"></a><a href="#Footnote_2_135" class="fnanchor">[2]</a></p> + +<p>This episode involves several mistakes—ignorance +of the seasons; destruction of a profitable food-producing +tree; exhibition of temper when thwarted, and +giving false information regarding man's power to +effect physical changes by a curse.<a name="FNanchor_3_136" id="FNanchor_3_136"></a><a href="#Footnote_3_136" class="fnanchor">[3]</a></p> + +<p>If Jesus acted unwisely in this one instance and was +right in all others, he is neither an infallible God nor a +perfect pattern for mankind.<span class='pagenum'><a name="Page_65" id="Page_65">[65]</a></span></p> + + +<p class="hd4"><a name="Forgiveness" id="Forgiveness"></a>Forgiveness</p> + +<p>The conventional Jesus is emblematic of supreme +kindness and forgiveness, but in reality he was far from +lenient in many instances, nor did he advocate forgiveness +for certain offenses.</p> + +<p>"Moreover if thy brother shall trespass against thee ... +tell it unto the church: but if he neglect to hear +the church, let him be unto thee as a heathen man and +a publican."<a name="FNanchor_4_137" id="FNanchor_4_137"></a><a href="#Footnote_4_137" class="fnanchor">[4]</a></p> + +<p>In the parable of Dives and Lazarus, Abraham was +represented as justified in not forgiving the rich man +tortured in hell, or even in saving the rich man's +brothers as requested by the victim of Jesus' policy of +punishment.</p> + +<p>Again Jesus said: "Whosoever shall deny me before +men, him will I also deny before my Father."<a name="FNanchor_5_138" id="FNanchor_5_138"></a><a href="#Footnote_5_138" class="fnanchor">[5]</a> "Whosoever +shall blaspheme against the Holy Ghost hath +never forgiveness."<a name="FNanchor_6_139" id="FNanchor_6_139"></a><a href="#Footnote_6_139" class="fnanchor">[6]</a></p> + +<p>All the wicked were condemned by Jesus to eternal +punishment with no chance of forgiveness.</p> + + +<p class="hd4"><a name="Vituperation" id="Vituperation"></a>Vituperation</p> + +<p>Jesus was often vehement in his language to an extent +hardly compatible with gentleness of character.<span class='pagenum'><a name="Page_66" id="Page_66">[66]</a></span></p> + +<p>"O generation of vipers! how can ye, being evil, +speak good things?"<a name="FNanchor_7_140" id="FNanchor_7_140"></a><a href="#Footnote_7_140" class="fnanchor">[7]</a></p> + +<p>"Woe unto you, hypocrites, for ye compass sea and +land to make one proselyte, and when he is made, ye +make him two-fold more the child of hell than yourselves."<a name="FNanchor_8_141" id="FNanchor_8_141"></a><a href="#Footnote_8_141" class="fnanchor">[8]</a></p> + +<p>"Ye serpents, ye generation of vipers, how can ye +escape the damnation of hell?"<a name="FNanchor_9_142" id="FNanchor_9_142"></a><a href="#Footnote_9_142" class="fnanchor">[9]</a></p> + +<p>"If I should say I know him not, I shall be a liar like +unto you."<a name="FNanchor_10_143" id="FNanchor_10_143"></a><a href="#Footnote_10_143" class="fnanchor">[10]</a></p> + +<p>"All that ever came before me are thieves and robbers."<a name="FNanchor_11_144" id="FNanchor_11_144"></a><a href="#Footnote_11_144" class="fnanchor">[11]</a></p> + +<p>"Ye fools and blind."<a name="FNanchor_12_145" id="FNanchor_12_145"></a><a href="#Footnote_12_145" class="fnanchor">[12]</a></p> + +<p>This language may have been necessary, in Jesus' +opinion, to convince his hearers of their sins, but such +vituperation does not become a modern ethical teacher.</p> + + +<p class="hd4"><a name="Destruction_of_Property" id="Destruction_of_Property"></a>Destruction of Property</p> + +<p>Two acts of Jesus, consistent with his disregard of +worldly goods, were destructive in character.</p> + +<p>"And there was a good way off from them a herd +of many swine feeding. So the devils besought him, saying, +If thou cast us out, suffer us to go away into the +herd of swine. And he said unto them, Go. And when +they were come out, they went into the herd of swine:<span class='pagenum'><a name="Page_67" id="Page_67">[67]</a></span> +and, behold, the whole herd of swine ran violently +down a steep place into the sea, and perished in the +waters."<a name="FNanchor_13_146" id="FNanchor_13_146"></a><a href="#Footnote_13_146" class="fnanchor">[13]</a></p> + +<p>Jesus did what the devils requested, cruelly killing +two thousand inoffensive valuable animals that belonged +to other people.</p> + +<p>"Jesus went up to Jerusalem, and found in the +temple those that sold oxen and sheep and doves, and +the changers of money sitting: and when he had 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, and overthrew the tables."</p> + +<p>Jesus has been defended for other acts on the ground +that he was living in less civilized times than our own, +but here he is seen offending both ancient and modern +sensibilities. The destruction of the swine and the routing +of the merchants were sensational and erratic exhibitions. +If reformers today should destroy herds of +animals, except to protect public health by due process +of law, or overthrow banks, they would be liable to +arrest in any city of Christendom. Therefore the consensus +of opinion denies exoneration to Jesus for his +spasmodic resort to direct action.<span class='pagenum'><a name="Page_68" id="Page_68">[68]</a></span></p> + + +<p class="hd4"><a name="Egotism" id="Egotism"></a>Egotism</p> + +<p>If Jesus was not God, but merely the ideal man, his +estimate of himself was excessive. In addition to his remarks +already quoted there are many other instances of +an exaggerated ego.</p> + +<p>"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, he cannot be my +disciple."<a name="FNanchor_14_147" id="FNanchor_14_147"></a><a href="#Footnote_14_147" class="fnanchor">[14]</a></p> + +<p>"Whosoever liveth and believeth in me shall never +die."<a name="FNanchor_15_148" id="FNanchor_15_148"></a><a href="#Footnote_15_148" class="fnanchor">[15]</a></p> + +<p>"If ye believe not that I am he, ye shall die in your +sins."<a name="FNanchor_16_149" id="FNanchor_16_149"></a><a href="#Footnote_16_149" class="fnanchor">[16]</a></p> + +<p>"I am the light of the world."<a name="FNanchor_17_150" id="FNanchor_17_150"></a><a href="#Footnote_17_150" class="fnanchor">[17]</a></p> + +<p>"I am the Son of God."<a name="FNanchor_18_151" id="FNanchor_18_151"></a><a href="#Footnote_18_151" class="fnanchor">[18]</a></p> + +<p>"I am the resurrection and the life."<a name="FNanchor_19_152" id="FNanchor_19_152"></a><a href="#Footnote_19_152" class="fnanchor">[19]</a></p> + +<p>If Jesus was correct in claiming that he was the +Messiah, if he could control the elements and send people +to heaven or hell, he was justified in any extreme +remarks; but not if he were merely a man. Every person +is entitled to have as good an opinion of himself as his +character and ability warrant, but expressions of his own +worth are unseemly even if true, and are inexcusable if +exaggerated. As Jesus himself said (though this authority<span class='pagenum'><a name="Page_69" id="Page_69">[69]</a></span> +is only for believers) testimony about oneself is unreliable.</p> + +<p>Jesus not only claimed to be more than a man, he +threatened his hearers with death if they did not agree +with him. All of which might be permissible if he were +God, but was an egotistical illusion if he was merely +human.</p> + + +<p class="hd4"><a name="Lack_of_Courtesy" id="Lack_of_Courtesy"></a>Lack of Courtesy</p> + +<p>Jesus did not always exhibit the courtesy one would +expect of a gentleman, or even of a nature's nobleman.</p> + +<p>The first instance of lack of consideration was when +he slipped away from his parents, causing them unnecessary +anxiety: "Son, why hast thou thus dealt +with us? behold thy father and I have sought thee sorrowing."<a name="FNanchor_20_153" id="FNanchor_20_153"></a><a href="#Footnote_20_153" class="fnanchor">[20]</a> +He had remained behind to study Hebrew +theology and did not tell his parents, presumably because +he thought they would not have permitted the +venture.</p> + +<p>Another instance was found in his daily life:</p> + +<p>"A certain Pharisee besought him to dine with him: +and he went in, and sat down to meat. And when the +Pharisee saw it, he marvelled that he had not first +washed before dinner. And the Lord said unto him,<span class='pagenum'><a name="Page_70" id="Page_70">[70]</a></span> +Now do ye Pharisees make clean the outside of the cup +and the platter; but your inward part is full of ravening +and wickedness. Ye fools ..."<a name="FNanchor_21_154" id="FNanchor_21_154"></a><a href="#Footnote_21_154" class="fnanchor">[21]</a></p> + +<p>Jesus had not only failed to wash as was expected of +a guest, but defended his uncleanliness and abused his +host.</p> + +<p>At another time Jesus was discourteous to his mother:</p> + +<p>"And when they wanted wine, the mother of Jesus +saith unto him, They have no wine. Jesus saith unto +her, Woman, what have I to do with thee?"<a name="FNanchor_22_155" id="FNanchor_22_155"></a><a href="#Footnote_22_155" class="fnanchor">[22]</a></p> + +<p>Jesus was apparently annoyed at his mother's interference, +though he followed her suggestion. He did not +set a good example for children in addressing their +mothers.</p> + +<p>When the Syrophenician woman asked him to help +her daughter, "Jesus saith unto her, Let the children +first be filled: for it is not meet to take the children's +bread, and to cast it unto the dogs. And she answered +and said unto him, Yes, Lord: yet the dogs under the +table eat of the children's crumbs. And he said unto +her, For this saying go thy way; the devil is gone out +of thy daughter."<a name="FNanchor_23_156" id="FNanchor_23_156"></a><a href="#Footnote_23_156" class="fnanchor">[23]</a></p> + +<p>Jesus practically admitted that he had made a mistake +in speaking unkindly to a Gentile. Her clever answer +induced him to change his decision. A physician<span class='pagenum'><a name="Page_71" id="Page_71">[71]</a></span> +who called a stranger's child a dog would now be considered +brutal even in a free hospital.</p> + +<p>"And another of his disciples said unto him, Lord, +suffer me first to go and bury my father. But Jesus said +unto him, Follow me; and let the dead bury their +dead."<a name="FNanchor_24_157" id="FNanchor_24_157"></a><a href="#Footnote_24_157" class="fnanchor">[24]</a></p> + +<p>Jesus could have allowed the man to attend his +father's funeral and follow him later. Would not that +have set a better precedent?</p> + +<p>When Peter intervened to protect Jesus, the latter +"turned, and said unto Peter, Get thee behind me, +Satan: thou art an offence unto me."<a name="FNanchor_25_158" id="FNanchor_25_158"></a><a href="#Footnote_25_158" class="fnanchor">[25]</a></p> + +<p>Even though Jesus was determined to go on with the +sacrifice, he could have been more appreciative of his +best friend's suggestion.</p> + + +<p class="hd4"><a name="Unethical_Advice" id="Unethical_Advice"></a>Unethical Advice</p> + +<p>When the unjust steward cheated his employer, Jesus +gave the following remarkable advice:</p> + +<p>"And the lord commended the unjust steward, because +he had done wisely: for the children of this world +are in their generation wiser than the children of light.<span class='pagenum'><a name="Page_72" id="Page_72">[72]</a></span> +And I say unto you, Make to yourselves friends of the +mammon of unrighteousness; that, when ye fail, they +may receive you into everlasting habitations."<a name="FNanchor_26_159" id="FNanchor_26_159"></a><a href="#Footnote_26_159" class="fnanchor">[26]</a></p> + +<p>This passage should be read again before deciding +whether Jesus advised opportunism rather than morality. +The words must be taken as they are; no interpretation +can be based upon the assumption that Jesus was +always right and therefore meant something different +from what he said.</p> + + +<p class="hd4"><a name="Sermon_on_the_Mount" id="Sermon_on_the_Mount"></a>Sermon on the Mount</p> + +<p>Many Christians say that they care nothing for +theology; that the Sermon on the Mount contains all +that is necessary for a religious life, being a perfect system +of ethics.</p> + +<p>The Sermon on the Mount does contain many admirable +principles, but also some that are inferior to +present standards. Few of the people who praise this +Sermon would think it proper to abide by all the teachings +therein. Christian parents do not wish their children +to follow either the letter or the spirit of this +famous preachment. It begins in the fifth chapter of +Matthew.</p> + +<p>"Blessed are the poor in spirit." Is it better to be +poor in spirit than rich and eager in spirit? Being poor<span class='pagenum'><a name="Page_73" id="Page_73">[73]</a></span> +in spirit is to be faint of heart. This is bad advice, is it +not?</p> + +<p>"Blessed are they that mourn, for they shall be comforted." +This means that those who mourn on earth +will be comforted in heaven; but now that life on earth +has assumed greater importance, so far as our daily conduct +is concerned, than life in heaven, the philosophy +of gloom is unfortunate. Jesus preached acceptance of +unhappiness as the common lot of man; he should not +therefore be credited with providing happiness on earth. +His urge to rejoice was usually in anticipation of good +things to come in the next world. He preached sorrow +for all here rather than the greater happiness for the +greater number.</p> + +<p>"There shall be famines, and pestilences, and earthquakes +in divers places. All these are the beginning of +sorrows. Then shall they deliver you up to be afflicted, +and shall kill you: and ye shall be hated of all nations +for my name's sake ... and because iniquity shall +abound, the love of many shall wax cold. But he that +shall endure unto the end, the same shall be saved."<a name="FNanchor_27_160" id="FNanchor_27_160"></a><a href="#Footnote_27_160" class="fnanchor">[27]</a></p> + +<p>"Blessed are ye that weep now: for ye shall laugh."<a name="FNanchor_28_161" id="FNanchor_28_161"></a><a href="#Footnote_28_161" class="fnanchor">[28]</a></p> + +<p>The beatitude, "Blessed are the meek: for they shall +inherit the earth" is of doubtful accuracy or value.<span class='pagenum'><a name="Page_74" id="Page_74">[74]</a></span></p> + +<p>The commands to pluck out an eye or cut off a hand +may not have been intended literally, although it does +appear as if Jesus referred to the physical body, and +men have often so interpreted these doubtful instructions.</p> + +<p>Jesus said that "Whosoever shall marry her that is +divorced committeth adultery", which is no longer true. +Those who permit remarriage after divorce should admit +an error on Jesus' part.</p> + +<p>"But I say unto you, That ye resist not evil." This +instruction should be reversed, should it not? Evil +should be resisted in every possible way that does not +involve evil in itself. What modern ethical teacher will +say that evil should not be resisted, or that this advice +of Jesus was perfection? If his instruction was intended +to refer to physical resistance, then no righteous person +should fight in any war, no police should be delegated +to arrest criminals. If the phrase has merely a spiritual +meaning, it is certainly unsound advice, for evil should +be overcome by good.</p> + +<p>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 him have thy +cloak also." Extreme generosity and non-resistance are +taught, but the illustration was not well thought out,<span class='pagenum'><a name="Page_75" id="Page_75">[75]</a></span> +for if the man had already won his suit and taken the +coat, it is evident that the owner of the coat had put +up a legal fight instead of giving away his coat and cloak +as Jesus implies he should. Yielding more than a legal +opponent wins in court is not compatible with defending +the suit, nor is it a principle that would meet the +approval of most of Jesus' followers today.</p> + +<p>"Be ye therefore perfect, even as your Father which +is in heaven is perfect." If Jesus referred to Jehovah as +his Father in heaven, the standard of perfection advocated +was very low, for Jehovah was, as Thomas Jefferson +put it, "cruel, vindictive, capricious and unjust."</p> + +<p>The Lord's Prayer is not the simple, clear, devotional +petition that is usually supposed. Take it literally, as +was undoubtedly intended, and its irrelevance to actual +life is at once apparent.</p> + +<p>"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 proper invocation only if +there is a heaven in which God's will is done. None +such has been discovered.</p> + +<p>"Give us this day our daily bread" indicates that +God would not give our daily sustenance without being +asked, whereas there is no apparent distinction in actual +living between those who pray for bread and those who +do not.<span class='pagenum'><a name="Page_76" id="Page_76">[76]</a></span></p> + +<p>"And forgive us our debts, as we forgive our +debtors" intimates that divine forgiveness is not to be +superior to that of men.</p> + +<p>"And lead us not into temptation"—as if God were +anxious to lead us there and would be deterred by our +prayer.</p> + +<p>It may seem like petty cavil to criticize the prayer +that has been acclaimed for many centuries as ideal, but, +seriously, what valuable principle for guidance through +life does the Lord's Prayer contain? Do its requests +represent the best modern conception of prayer as an +inward aspiration rather than as petitionary? Is it not +vain repetition to recite it again and again?</p> + +<p>The general idea of offering prayer in order to obtain +various needs presents the difficulty of reconciling the +conception of an omnipotent, all-foreseeing God with +the contradictory theory of a Father who requires prayer +before caring for his children, an almighty God who +will be turned from his course by human petitions. Man +can do wonders in the way of conquering nature, but +he has not been able to alter natural laws, nor is there +any evidence that such laws have been changed at any +time in answer to prayer.</p> + +<p>If the Lord's Prayer is not essential for man's welfare +in the world, we may conclude that Jesus over-emphasized +its importance.<span class='pagenum'><a name="Page_77" id="Page_77">[77]</a></span></p> + +<p>One of the most important portions of the Sermon +on the Mount is the advice regarding worldly possessions. +Nothing in the teaching of Jesus is more definite +than his instructions regarding wealth. He strikes an +admirable note when he says, "What is a man profited +if he gain the whole world and lose his own soul? ... +A man's life consisteth not in the abundance of the +things which he possesseth." This general principle is +sadly needed in the modern money-seeking world, but +the teachings of Jesus on economics go much further, +far beyond anything the best people of today are willing +to follow.</p> + +<p>"Take no thought for your life, what ye shall eat, or +what ye shall drink; nor yet for your body, what ye +shall put on ... Take therefore no thought for the +morrow."<a name="FNanchor_29_162" id="FNanchor_29_162"></a><a href="#Footnote_29_162" class="fnanchor">[29]</a></p> + +<p>These commands, taken literally as Jesus intended, +would lead to infinite trouble. Men are obliged to take +thought for the morrow; if they do not they will fail to +survive. In Jesus' plan provision for the earthly future +was of no importance because of the imminence of +eternal life, but now it is considered one's duty to provide +for old age.</p> + +<p>This mistake of Jesus cannot be explained away by +saying that Jesus was right and that man falls short of<span class='pagenum'><a name="Page_78" id="Page_78">[78]</a></span> +the counsel of perfection given by the Master. No, there +are few indeed who will say that it would be right to +shape their financial life as Jesus advised. If they do not +believe it right to follow his instructions, definite as +they are on this subject, they must admit that he was +wrong. Either thrift is now unrighteous, or Jesus is not +a dependable guide for modern life.</p> + +<p>The following instructions have little meaning now +except for Roman Catholics. "But thou, when thou +fastest, anoint thy head, and wash thy face, that thou +appear not unto men to fast, but unto thy Father which +is in secret: and thy Father which seeth in secret shall +reward thee openly."</p> + +<p>Another portion of the Sermon holds out false hopes +that cannot be substantiated: "For everyone that asketh +receiveth; and he that seeketh findeth." Is there any +virtue in thus deceiving the people regarding the possibilities +of prayer?</p> + +<p>"Therefore all things whatsoever ye would that men +should do to you, do ye even so to them." This is the +famous Golden Rule that has been heralded as one of +the most original portions of Jesus' teachings. But Jesus +admitted that he did not first state this rule when he +said, "for this is the law and the prophets."<a name="FNanchor_30_163" id="FNanchor_30_163"></a><a href="#Footnote_30_163" class="fnanchor">[30]</a></p> +<p><span class='pagenum'><a name="Page_79" id="Page_79">[79]</a></span></p> +<p>Confucius, born in 551 <span class="smcap">b.c.</span>, several times announced +the rule, "What you do not like when done to yourself, +do not to others." This negative statement is less effective +than the Jewish rule, but both are admirable regardless +of who first formulated them. The Golden +Rule is as valuable coming from the Hebrew fathers as +if Jesus had originated it.</p> + +<p>The Golden Rule, however, is not perfect. It is one +of the best rules of the ancients, showing the desirability +of reciprocity, but it does not demand that our desires +be always just, nor does it insure that what we +want done to ourselves will always be what others most +need. It would be consistent with the Golden Rule for a +convivial man to entertain his prohibition friends at a +speakeasy, or for a Catholic to take his atheist guests to +daily mass. Possibly an even better rule than judging +others by ourselves would be to do unto others what +best pleases them.</p> + + +<p class="hd4"><a name="Inconsistency" id="Inconsistency"></a>Inconsistency</p> + +<p>"The Son of man goeth as it is written of him: but +woe unto that man by whom the Son of man is betrayed! +it had been good for that man if he had not +been born."<a name="FNanchor_31_164" id="FNanchor_31_164"></a><a href="#Footnote_31_164" class="fnanchor">[31]</a></p> +<p><span class='pagenum'><a name="Page_80" id="Page_80">[80]</a></span></p> +<p>Apparently the arrangement between Jehovah and +Jesus was that Jesus should not give himself up as a +sacrifice voluntarily but should be betrayed by someone +else; and yet, although the betrayal was desired, the +man who assisted was to be condemned.</p> + +<p>The sacrificial plan for salvation was continued to the +end in order that "the Scriptures of the prophets might +be fulfilled."<a name="FNanchor_32_165" id="FNanchor_32_165"></a><a href="#Footnote_32_165" class="fnanchor">[32]</a> The scriptures were Jewish, so this is +additional proof that Jesus, rejected by the Jews, considered +himself the predicted Jewish Messiah. While +the Jews expected a Messiah, there is no clear prediction +of Jesus in the Old Testament.</p> + + +<p class="hd4"><a name="Fear" id="Fear"></a>Fear</p> + +<p>Jesus said, "Be not afraid of them that kill the +body"; but when threatened with bodily injury himself, +he was afraid. "Then took they up stones to cast +at him: but Jesus hid himself."<a name="FNanchor_33_166" id="FNanchor_33_166"></a><a href="#Footnote_33_166" class="fnanchor">[33]</a> "Then the Pharisees +went out, and held a council against him, how they +might destroy him. But when Jesus knew it, he withdrew +himself from thence."<a name="FNanchor_34_167" id="FNanchor_34_167"></a><a href="#Footnote_34_167" class="fnanchor">[34]</a></p> + +<p>This avoidance of physical injury may have been due +to a desire to postpone his end until the proper time,<span class='pagenum'><a name="Page_81" id="Page_81">[81]</a></span> +as indicated by "Mine hour is not yet come", but +when the time did come, Jesus did not bear his approaching +death bravely, as Socrates did when about to +drink the cup of hemlock. Jesus was much afraid, "and +prayed, saying, Father, if thou be willing, remove this +cup from me: nevertheless, not my will but thine be +done."<a name="FNanchor_35_168" id="FNanchor_35_168"></a><a href="#Footnote_35_168" class="fnanchor">[35]</a></p> + +<p>He was resolved to go through with the painful experience +at any cost but was much more frightened than +many a mortal man, though he had a greater cause to +sustain him than martyrs who have suffered uncomplainingly; +for he believed that his sacrifice would save +the world: "and there appeared an angel unto him from +heaven, strengthening him. And being in an agony he +prayed more earnestly: and his sweat was as it were +great drops of blood falling down to the ground."<a name="FNanchor_36_169" id="FNanchor_36_169"></a><a href="#Footnote_36_169" class="fnanchor">[36]</a></p> + +<p>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: "Now is my soul +troubled; and what shall I say? Father, save me from +this hour, but for this cause came I unto this hour."<a name="FNanchor_37_170" id="FNanchor_37_170"></a><a href="#Footnote_37_170" class="fnanchor">[37]</a></p> + +<p>It is to be noted that God did not answer the prayer +of Jesus, though Jesus had said that God would always +answer prayers in his name. Jesus recognized his failure<span class='pagenum'><a name="Page_82" id="Page_82">[82]</a></span> +to obtain the answer, saying on the cross, "My God, +my God, why hast thou forsaken me?"<a name="FNanchor_38_171" id="FNanchor_38_171"></a><a href="#Footnote_38_171" class="fnanchor">[38]</a></p> + + +<p class="hd4"><a name="Failure" id="Failure"></a>Failure</p> + +<p>Many a good man is a failure from a worldly point +of view, but failure is 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. His plan +of salvation was a failure; it did not work out as Jehovah +and Jesus intended. An ideal teacher is needed now +almost as much as two thousand years ago. If the world +is gradually improving, as seems probable, it is in spite +of the superstitions of the past, not because of them.</p> + +<p>At one time Jesus denied his own perfection, saying: +"Why callest thou me good? there is none good but +one, that is, God."<a name="FNanchor_39_172" id="FNanchor_39_172"></a><a href="#Footnote_39_172" class="fnanchor">[39]</a></p> + +<p>Christian parents who hold Jesus up to their children +as a paragon would not wish their sons to grow +up to be just like Jesus. He is not an acceptable prototype.</p> + +<p>Jesus did not provide the knowledge so much needed +by man to enable him to 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.<span class='pagenum'><a name="Page_83" id="Page_83">[83]</a></span> +Jesus did not tell us what to do. His sayings are interpreted +in many different ways. He failed to predict the +needs of the future.</p> + +<p>Jesus did not explain relations between man and wife, +nor between employer and employee, nor how to educate +children, nor how to preserve health, nor how to +make a living, nor how to prevent war, poverty and +suffering. Jesus gave little practical information, and his +spiritual advice was not clearly enough expressed to enable +man to apply it to modern conditions. Jesus +neglected to instruct people how to live. His knowledge +of the world was less than that of the average American +citizen.</p> + + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_1_134" id="Footnote_1_134"></a><a href="#FNanchor_1_134"><span class="label">[1]</span></a> Matt. xxi, 18-19.</p></div> + +<div class="footnote"><p><a name="Footnote_2_135" id="Footnote_2_135"></a><a href="#FNanchor_2_135"><span class="label">[2]</span></a> Mark xi, 13.</p></div> + +<div class="footnote"><p><a name="Footnote_3_136" id="Footnote_3_136"></a><a href="#FNanchor_3_136"><span class="label">[3]</span></a> Mark xi, 20-23.</p></div> + +<div class="footnote"><p><a name="Footnote_4_137" id="Footnote_4_137"></a><a href="#FNanchor_4_137"><span class="label">[4]</span></a> Matt. xviii, 15-17.</p></div> + +<div class="footnote"><p><a name="Footnote_5_138" id="Footnote_5_138"></a><a href="#FNanchor_5_138"><span class="label">[5]</span></a> Matt. x, 33.</p></div> + +<div class="footnote"><p><a name="Footnote_6_139" id="Footnote_6_139"></a><a href="#FNanchor_6_139"><span class="label">[6]</span></a> Mark iii, 29.</p></div> + +<div class="footnote"><p><a name="Footnote_7_140" id="Footnote_7_140"></a><a href="#FNanchor_7_140"><span class="label">[7]</span></a> Matt. xii, 34.</p></div> + +<div class="footnote"><p><a name="Footnote_8_141" id="Footnote_8_141"></a><a href="#FNanchor_8_141"><span class="label">[8]</span></a> Matt. xxiii, 15.</p></div> + +<div class="footnote"><p><a name="Footnote_9_142" id="Footnote_9_142"></a><a href="#FNanchor_9_142"><span class="label">[9]</span></a> Matt. xxiii, 33.</p></div> + +<div class="footnote"><p><a name="Footnote_10_143" id="Footnote_10_143"></a><a href="#FNanchor_10_143"><span class="label">[10]</span></a> John viii, 55.</p></div> + +<div class="footnote"><p><a name="Footnote_11_144" id="Footnote_11_144"></a><a href="#FNanchor_11_144"><span class="label">[11]</span></a> John x, 8.</p></div> + +<div class="footnote"><p><a name="Footnote_12_145" id="Footnote_12_145"></a><a href="#FNanchor_12_145"><span class="label">[12]</span></a> Matt. xxiii, 17.</p></div> + +<div class="footnote"><p><a name="Footnote_13_146" id="Footnote_13_146"></a><a href="#FNanchor_13_146"><span class="label">[13]</span></a> Matt. viii, 28-34; Mark v, 13; Luke viii, 26-34.</p></div> + +<div class="footnote"><p><a name="Footnote_14_147" id="Footnote_14_147"></a><a href="#FNanchor_14_147"><span class="label">[14]</span></a> Luke xiv, 26.</p></div> + +<div class="footnote"><p><a name="Footnote_15_148" id="Footnote_15_148"></a><a href="#FNanchor_15_148"><span class="label">[15]</span></a> John xi, 26.</p></div> + +<div class="footnote"><p><a name="Footnote_16_149" id="Footnote_16_149"></a><a href="#FNanchor_16_149"><span class="label">[16]</span></a> John viii, 24.</p></div> + +<div class="footnote"><p><a name="Footnote_17_150" id="Footnote_17_150"></a><a href="#FNanchor_17_150"><span class="label">[17]</span></a> John viii, 12.</p></div> + +<div class="footnote"><p><a name="Footnote_18_151" id="Footnote_18_151"></a><a href="#FNanchor_18_151"><span class="label">[18]</span></a> John x, 36.</p></div> + +<div class="footnote"><p><a name="Footnote_19_152" id="Footnote_19_152"></a><a href="#FNanchor_19_152"><span class="label">[19]</span></a> John xi, 25.</p></div> + +<div class="footnote"><p><a name="Footnote_20_153" id="Footnote_20_153"></a><a href="#FNanchor_20_153"><span class="label">[20]</span></a> Luke ii, 48.</p></div> + +<div class="footnote"><p><a name="Footnote_21_154" id="Footnote_21_154"></a><a href="#FNanchor_21_154"><span class="label">[21]</span></a> Luke xi, 37-40.</p></div> + +<div class="footnote"><p><a name="Footnote_22_155" id="Footnote_22_155"></a><a href="#FNanchor_22_155"><span class="label">[22]</span></a> John ii, 4.</p></div> + +<div class="footnote"><p><a name="Footnote_23_156" id="Footnote_23_156"></a><a href="#FNanchor_23_156"><span class="label">[23]</span></a> Mark vii, 25-29.</p></div> + +<div class="footnote"><p><a name="Footnote_24_157" id="Footnote_24_157"></a><a href="#FNanchor_24_157"><span class="label">[24]</span></a> Matt. viii, 21-22.</p></div> + +<div class="footnote"><p><a name="Footnote_25_158" id="Footnote_25_158"></a><a href="#FNanchor_25_158"><span class="label">[25]</span></a> Matt. xvi, 23.</p></div> + +<div class="footnote"><p><a name="Footnote_26_159" id="Footnote_26_159"></a><a href="#FNanchor_26_159"><span class="label">[26]</span></a> Luke xvi, 1-9.</p></div> + +<div class="footnote"><p><a name="Footnote_27_160" id="Footnote_27_160"></a><a href="#FNanchor_27_160"><span class="label">[27]</span></a> Matt. xxiv, 7-13.</p></div> + +<div class="footnote"><p><a name="Footnote_28_161" id="Footnote_28_161"></a><a href="#FNanchor_28_161"><span class="label">[28]</span></a> Luke vi, 21.</p></div> + +<div class="footnote"><p><a name="Footnote_29_162" id="Footnote_29_162"></a><a href="#FNanchor_29_162"><span class="label">[29]</span></a> Matt. vi, 25-34.</p></div> + +<div class="footnote"><p><a name="Footnote_30_163" id="Footnote_30_163"></a><a href="#FNanchor_30_163"><span class="label">[30]</span></a> Matt. vii, 12.</p></div> + +<div class="footnote"><p><a name="Footnote_31_164" id="Footnote_31_164"></a><a href="#FNanchor_31_164"><span class="label">[31]</span></a> Matt. xxvi, 24.</p></div> + +<div class="footnote"><p><a name="Footnote_32_165" id="Footnote_32_165"></a><a href="#FNanchor_32_165"><span class="label">[32]</span></a> Matt. xxvi, 56.</p></div> + +<div class="footnote"><p><a name="Footnote_33_166" id="Footnote_33_166"></a><a href="#FNanchor_33_166"><span class="label">[33]</span></a> John viii, 59.</p></div> + +<div class="footnote"><p><a name="Footnote_34_167" id="Footnote_34_167"></a><a href="#FNanchor_34_167"><span class="label">[34]</span></a> Matt. xii, 14-15.</p></div> + +<div class="footnote"><p><a name="Footnote_35_168" id="Footnote_35_168"></a><a href="#FNanchor_35_168"><span class="label">[35]</span></a> Luke xxii, 42.</p></div> + +<div class="footnote"><p><a name="Footnote_36_169" id="Footnote_36_169"></a><a href="#FNanchor_36_169"><span class="label">[36]</span></a> Luke xxii, 44.</p></div> + +<div class="footnote"><p><a name="Footnote_37_170" id="Footnote_37_170"></a><a href="#FNanchor_37_170"><span class="label">[37]</span></a> John xii, 23-27.</p></div> + +<div class="footnote"><p><a name="Footnote_38_171" id="Footnote_38_171"></a><a href="#FNanchor_38_171"><span class="label">[38]</span></a> Mark xv, 34.</p></div> + +<div class="footnote"><p><a name="Footnote_39_172" id="Footnote_39_172"></a><a href="#FNanchor_39_172"><span class="label">[39]</span></a> Matt. xix, 17.</p></div> +</div> + + +<hr style="width: 65%;" /><p><span class='pagenum'><a name="Page_84" id="Page_84">[84]</a></span></p> +<h2><a name="CONCLUSION" id="CONCLUSION"></a>CONCLUSION</h2> + + +<p class="cap"><span class="dcap">The</span> historicity of Jesus has been discussed in many +books and pamphlets. Whether Jesus lived or not depends +upon what is meant by that phrase. If one is +satisfied that there was a peripatetic philosopher named +Jesus who was the son of a woman named Mary and +who lived and taught around Jerusalem, uttering some, +but not all, of the words attributed to him, then Jesus +may be said to have lived. There can be no serious objection +to the acceptance of that Jesus as an actual personage +even though he was ignored by secular historians +and though the time and place of his birth and death +are in doubt.</p> + +<p>On the other hand, if there never was such a person +as the Jesus described in the New Testament—a man +born of a virgin, superior to natural laws, able to walk +on the water, and change the course of nature, performing +miracles, casting out devils, a man who never erred, +who was crucified, rose from the dead and ascended +bodily into heaven where he now sits to judge the world—if +there was no such man-God as the Jesus of the +gospels, some may hesitate to say that Jesus ever lived.<span class='pagenum'><a name="Page_85" id="Page_85">[85]</a></span></p> + + +<p class="hd4"><a name="Jesus_a_Myth" id="Jesus_a_Myth"></a>Jesus a Myth</p> + +<p>Sincere Evolutionists who discredit miracles, must +needs consider the gospel Jesus as a myth. This does not +mean that Jesus had no reality, but that the original +facts have been so enlarged upon that the principal features +of his life are more fanciful than real. If you eliminate +from the life of Jesus as unhistorical his birth, his +miracles, his theological teachings, his resurrection, ascension +and messianic mission, the Christ no longer exists. +Jesus would have attracted no attention were it not +for the very circumstances which Modernists admit +were mythical.</p> + + +<p class="hd4"><a name="Judged_by_His_Works" id="Judged_by_His_Works"></a>Judged by His Works</p> + +<p>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 and deed, it makes +little difference whether he lived or not. As a symbol he +can be revered and copied. But if Jesus is now seen +to be the product of his times, representing the virtues +and defects of his biographers, with no vision beyond +their ken, his authority is gone.</p> + +<p>Not only will the divinity of Jesus be discredited if +he was found to have been occasionally in error, but his +value as a guide to life will be impaired. What will be +the result of this radical change? None of the beautiful<span class='pagenum'><a name="Page_86" id="Page_86">[86]</a></span> +ideals or sound ethical principles attributed to Jesus will +be lost. Not one saying or counsel of valuable advice +need go. Not one evil thought need take the place of +that which was good. In fact, the finest qualities of existence +will be more vital in our lives when their realization +becomes of primary importance instead of being +subordinate to worship of the supernatural. Principles +are superior to persons. A dead personality remains unchanged; +live ethical principles can be developed by +more complete knowledge of evolutionary processes.</p> + + +<p class="hd4"><a name="Ethical_Evolution" id="Ethical_Evolution"></a>Ethical Evolution</p> + +<p>Evolution has been progressing along ethical as well +as physical lines. To the teachings of Jesus, once considered +perfection, have been added many newly discovered +principles of value, for knowledge is cumulative. +All the best thoughts of the ages are ours forever, no +matter who first originated or expressed them.</p> + +<p>Whatever the plan of the universe may be, it is +more nearly comprehended now than in Jesus' time. +Twentieth century events are more dependable in forming +our philosophy of life than those of the first century. +The failure to grasp this fact is the death knell +of orthodox religion. Every existing religious sect has +founded its spirituality upon events supposed to have +occurred in the past. Christianity depends upon the<span class='pagenum'><a name="Page_87" id="Page_87">[87]</a></span> +direct creation, fall of man and life of an atoning Savior, +all physical in character. Our new metaphysics will be +based upon conditions existing today and that will be +revealed by science in the future. The geologists, embryologists, +biologists and astronomers of 1932 have +more information about nature than Jesus had. On that +knowledge can be founded a system of living superior +to the Sermon on the Mount.</p> + +<p>Our own time is the most dependable era of revelation. +We can safely accept whatever stands accredited +after thorough examination, including all teachings of +Jesus that are admirable. A modern person with religious +zeal has confidence that the world is ordered +along consistent lines and will respond favorably to +man's best efforts to solve the true way of living. The +scientific mind and the religious spirit are complementary. +Religion, instead of being a system of handed-down +sanctity, may become an inspired revelation to +each individual—a religion of the spirit of the modern +world.</p> + +<p>As the spirit derived from Truth is superior to that +based upon credulity, the new doctrines that supplant +the old may be expected to excel any that have preceded +them. Anyone may be as spiritual as the proved +facts permit.<span class='pagenum'><a name="Page_88" id="Page_88">[88]</a></span></p> + +<p>If the world has been improving physically and +ethically, we can have confidence that whatever knowledge +is necessary for our salvation is available to each of +us now. No living God has died; no great principle has +been lost. Instead of depending upon Jesus in an unthinking +manner, we must seek the Truth wherever it +is found and follow wherever it may lead regardless of +consequences. This requires more courage than professing +Jesus, whose teachings can be construed to mean +whatever the reader desires. While the majority regard +Jesus as an ascetic, a reformer, opposed to business and +joviality, Bruce Barton has convinced thousands that +Jesus was the great business man, rotarian and advertiser.</p> + + +<p class="hd4"><a name="Gains_not_Losses" id="Gains_not_Losses"></a>Gains, not Losses</p> + +<p>Among the compensations that may supplant the +loss of Jesus as an ideal are the thrill at being a pioneer +in striving for the welfare of the human race rather +than for individual salvation; the satisfaction at having +a consistent creed that can be maintained against all +criticism without hypocrisy or evasion; emancipation +from inhibitions required by a supposedly divine teacher. +Every pleasure is not a sin, but rejection of theology +does not imply indifference to evil. Science warns +against excess as strongly as any ancient command. The +fear of natural or man-decreed punishment in this world<span class='pagenum'><a name="Page_89" id="Page_89">[89]</a></span> +is as potent as the dread of eternal torment threatened +by Jesus.</p> + +<p>If Jesus really was the sort of personage described in +the Bible; if he really was born of a virgin, controlled +the elements and had power to condemn unbelievers to +eternal damnation, all people should obey his every +word. He should be followed literally; we should sell +all our possessions and take no thought for the morrow. +But if Jesus was not that sort of a person; if he was +neither a supernatural God nor an infallible man, he +should not be worshipped as a redeeming Savior nor be +followed as a true guide for human conduct.</p> + +<p>Our faith shifts with careful examination of the +scriptures from belief in Jesus to confidence that the +world is a far pleasanter abode than Jesus imagined. +Without reliance upon the authority of Jesus we can +adopt a code which will prove comparatively effective +in leading towards a wholesome life.</p> + + + +<hr style="width: 65%;" /> +<h2><a name="CODE_OF_LIVING" id="CODE_OF_LIVING"></a>CODE OF LIVING</h2> + + +<p>1. Keep the body strong that the most efficient work +may be done, the greatest happiness obtained during +life and a wholesome inheritance passed on to future +generations.<span class='pagenum'><a name="Page_90" id="Page_90">[90]</a></span></p> + +<p>2. Cultivate the mind, learning as many important +facts as possible, striving to become expert in some +particular field of endeavor.</p> + +<p>3. Develop a scientific spirit, the essential characteristic +of which is a search for Truth in the light of +evidence and reason. Do not deceive yourself or others.</p> + +<p>4. Base your spiritual concepts on the latest developments +of Evolution. Be prepared to change your philosophy +to conform to the consensus of scientific opinion.</p> + +<p>5. Conduct all human relationships in a spirit of +tolerance and love, having proper consideration for +others, not presuming to control their lives.</p> + +<p>6. Treat the opposite sex honorably, respecting their +complementary qualities, with due regard for succeeding +generations.</p> + +<p>7. Endeavor to embody in the laws of the community +the spirit of equity and progress.</p> + +<p>8. Strive for an economic system under which each +individual shall be rewarded according to his or her value to society.<span class='pagenum'><a name="Page_91" id="Page_91">[91]</a></span></p> + +<p>9. Avoid the use of physical force for personal revenge +or national aggrandizement, having learned from +experience that reason triumphs while brutality degrades.</p> + +<p>10. Hold yourself in readiness to accept new revelations.</p> + +<hr style='width: 45%;' /> + +<p>Luther Burbank wrote concerning the above code on +November 11, 1925:</p> + +<div class="blockquot"><p>"<i>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.</i>"</p></div> + + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Mistakes of Jesus, by William Floyd + +*** END OF THIS PROJECT GUTENBERG EBOOK THE MISTAKES OF JESUS *** + +***** This file should be named 22955-h.htm or 22955-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/2/2/9/5/22955/ + +Produced by Marilynda Fraser-Cunliffe, Stephen Blundell +and the Online Distributed Proofreading Team at +http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, is critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. +To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + + +</pre> + +</body> +</html> |