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diff --git a/41650-8.txt b/41650-0.txt index b90cf99..f322571 100644 --- a/41650-8.txt +++ b/41650-0.txt @@ -1,36 +1,4 @@ -Project Gutenberg's Is the Morality of Jesus Sound?, by M. M. Mangasarian - -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: Is the Morality of Jesus Sound? - A Lecture Delivered Before the Independent Religious Society - -Author: M. M. Mangasarian - -Release Date: December 18, 2012 [EBook #41650] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK IS THE MORALITY OF JESUS SOUND? *** - - - - -Produced by Paul Clark, Jonathan Ingram and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - +*** START OF THE PROJECT GUTENBERG EBOOK 41650 *** Transcriber's Note: @@ -901,7 +869,7 @@ unstinted love. _Price, Fifty Cents_ -¶ In this latest publication of the Independent Religious Society, M. M. +¶ In this latest publication of the Independent Religious Society, M. M. Mangasarian describes his religious experience--how, starting as a Calvinist, a graduate of Princeton Theological Seminary, and a pastor of the Spring Garden Presbyterian Church in Philadelphia, he thought and @@ -909,7 +877,7 @@ fought his way up to =RATIONALISM= -¶ The book contains a dedication to "My Children," in which the author +¶ The book contains a dedication to "My Children," in which the author says: "I am going to put the story in writing, that you may have it with @@ -929,361 +897,4 @@ says: End of the Project Gutenberg EBook of Is the Morality of Jesus Sound?, by M. M. 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M. Mangasarian. @@ -88,45 +88,7 @@ hr.chap {width: 65%} </head> <body> - - -<pre> - -Project Gutenberg's Is the Morality of Jesus Sound?, by M. M. Mangasarian - -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: Is the Morality of Jesus Sound? - A Lecture Delivered Before the Independent Religious Society - -Author: M. M. Mangasarian - -Release Date: December 18, 2012 [EBook #41650] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK IS THE MORALITY OF JESUS SOUND? *** - - - - -Produced by Paul Clark, Jonathan Ingram and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - - -</pre> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 41650 ***</div> <div class="transnote"> <p>Transcriber's Note:</p> @@ -1031,7 +993,7 @@ HOW I BECAME A RATIONALIST <p class="center"><i>Price, Fifty Cents</i> </p> -<p>¶ In this latest publication of the Independent Religious Society, M. M. +<p>¶ In this latest publication of the Independent Religious Society, M. M. Mangasarian describes his religious experience—how, starting as a Calvinist, a graduate of Princeton Theological Seminary, and a pastor of the Spring Garden Presbyterian Church in Philadelphia, he thought and @@ -1040,7 +1002,7 @@ fought his way up to</p> <p class="center large"><b>RATIONALISM</b> </p> -<p>¶ The book contains a dedication to "My Children," in which the author +<p>¶ The book contains a dedication to "My Children," in which the author says:</p> <blockquote> @@ -1056,383 +1018,6 @@ intimate period in my career as a teacher of men."</p></blockquote> ORCHESTRA HALL BUILDING CHICAGO </p> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Is the Morality of Jesus Sound?, by -M. M. 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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: Is the Morality of Jesus Sound? - A Lecture Delivered Before the Independent Religious Society - -Author: M. M. Mangasarian - -Release Date: December 18, 2012 [EBook #41650] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK IS THE MORALITY OF JESUS SOUND? *** - - - - -Produced by Paul Clark, Jonathan Ingram and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - - - Transcriber's Note: - - Every effort has been made to replicate this text as faithfully as - possible, including nonstandard spellings and inconsistent - hyphenation. - - Italic text has been marked with _underscores_. - Bold text has been marked with =equals signs=. - - - - - We have done with the kisses that sting, - The thief's mouth red from the feast, - The blood on the hands of the king, - And the lie at the lips of the priest. - - --_Swinburne_ - - - - -Is the Morality of Jesus Sound? - -A Lecture Delivered Before the Independent Religious Society, Orchestra -Hall, Chicago, Sunday, at 11 A. M. - -[Illustration] - -By M. M. MANGASARIAN - - - - - _I make war against this theological instinct: I have found traces - of it everywhere. Whoever has theological blood in his veins is, - from the very beginning, ambiguous and disloyal with respect to - everything.... I have digged out the theologist instinct - everywhere; it is the most diffused, the most peculiarly - SUBTERRANEAN form of falsity that exists on earth. What a - theologian feels as true, MUST needs be false: one has therein - almost a criterion of truth._ - - --_Nietzsche._ - - - - -Is the Moral Teaching of Jesus Sound? - - -A great deal depends upon the answer to the question, "Is the moral -teaching of Jesus sound?" This question brings us to the inner and most -closely guarded citadel of Christianity. If it can be captured, the rout -of supernaturalism will be complete; but as long as it stands, -Christianity can afford to lose every one of its outer fortifications, -and still be the victor. Reason may drive supernaturalism out of the -Catholic position into the Protestant, and out of that, into the -Unitarian, and out of that again into Liberalism, but reason does not -become master of the field until it has stormed and razed to the ground -this last and greatest of all the strongholds--the morality of -Christianity. - -If Jesus was the author of perfect or even the highest ideals the world -has ever cherished, he will, and must, remain the saviour, _par -excellence_, of the world. Whether he was man or God, which question -Unitarianism discusses, is a trifling matter. If his ethical teaching is -practically without a flaw, I would gladly call him God, and more, if -such a thing were possible. His walking on the water, or his raising the -dead, or his flying through the air, would not in the least embarrass -me. I could accept them all--if he rose morally head and shoulders above -every other mortal or immortal, our world has ever produced. It is -claimed that he did. What is the evidence? - -To facilitate this discussion, and to concentrate all our attention on -the subject of this discourse, we will waive the question of the -historicity of Jesus. For the sake of argument, we will accept the -gospels as history--accept the authenticity of the documents, the -trustworthiness of the witnesses, and the inspiration of the texts which -we are to quote. We will grant every point; concede every claim, allow -every contention of the defendants. We will then say to them: Does the -evidence which you have presented and we have accepted without raising -any objections, prove that the moral teaching of Jesus is perfect, or -even the highest the world has ever possessed? - -A system of thought, or a code of morals, is much like a building. A -serious crack in one of the walls, or a post that is not secure in its -socket, is enough to make the whole building unsafe. When a building is -condemned, it is not condemned for the parts that are sound, but for the -part or parts that are unsound. To change my illustration, the strength -of a chain is in its weakest link. So is the strength of a religion in -its most vulnerable parts. By overlooking the weakness and dwelling -solely upon the strong points, we could make any religion appear as the -best in the world; as a similar bias would prove the most rickety -building even perfectly safe. A lawyer, an advocate, or special pleader, -may conceal, or cover up the cracks in the walls of a building, or the -defects of an institution. But why should I? My object is not to save -the building, but the people who are in it. I am not interested in -saving the creed or the religion, but the people who stake their lives -on it. I am not trying to earn my fee, I am trying to serve the people. -Why should I, then, be expected to spread the mantle of charity over a -building that deserves to be condemned, or plead for a religion that -blocks the path of advancement? And why,--why should any religion beg -for charity? To a cashier of a bank, to a treasurer of a corporation, to -an official of the municipality or the state, who should beg the -examining committee not to look into all his dealings, but only to -report what good they can of him, we say: "You are guilty." Not only -that, but he is also trying to make us his accomplices. - -Lawyer-like, preachers often tell their hearers to see only the good in -the bible, for instance. "When you are eating fish," they say, "you eat -the meat and throw away the bones. Do the same with the bible." But why -should anything in the bible be meant to be thrown away? Pardon me if I -use a stronger expression--why should any part of the Word of God be -destined for the garbage box? - -It is a pleasure, and it confirms us in our optimism, to admit that in -all the religions of the world, even in the crudest, there is much that -is good, as in every structure or dwelling there are rooms and walls and -posts that are perfectly sound. Religions live, as buildings endure,--by -the soundness there is in them. It is not the cracked wall or damaged -pillar which supports the building--it is the sound parts that keep it -together. The same is true of religions. It is the truths they contain -that preserve them. Mohammedanism, for instance, has survived for nearly -fifteen centuries, and its survival is due to the virtues and not to the -vices of the Mohammedan faith. This is equally true of Judaism and -Christianity. If human Society has survived for these many centuries, it -is because, imperfect as it is, there is enough of justice and honor -among men to keep it from disintegration. But is that any reason why we -should be content with what little justice or truth there is in the -world, and not strive for more? And shall we hold our tongues on the -terrible injustice and oppression all around us simply because there is -also goodness and virtue among men? Simply because the human race keeps -going as it is, shall we not endeavor to improve it? And because there -is some good in all religions, shall we shut our eyes to the dangerous -fallacies they contain? Is it not our duty as well as our privilege to -labor for a more rational and a more ennobling faith? - -In the teachings attributed to Jesus, whose nativity is celebrated -to-day[1] in Europe and America, there is much that we are in cordial -sympathy with. We can say the same of all the founders of religions. If -any one were to point out to us passages of beauty in the four evangels, -I for myself would gladly agree to all that may be said in their praise. -But if I were asked to infer from these isolated passages that the -ethical teaching of Jesus is not only the most perfect within human -reach, but also sufficient to the needs of man for all time, I would -deem it a stern duty to combat the proposition with all the earnestness -at my command. It would then be the duty, indeed, of every one to -denounce the attempt to arrest the progress of the world by holding it -bound to the thought of one man. In the interest of morality itself, it -must be shown that Jesus is not the highest product of the ages, nor is -he the best that the future can promise. There is room beyond Jesus. But -not only was Jesus not the perfect teacher his worshippers claim him to -have been, but there are flaws in his system--cracks and rents in the -walls of his temple--so serious and menacing, that not to call attention -to them would be to shirk the most urgent service we owe to the cause of -humanity. - -[1] Christmas Sunday, Dec. 26, 1909. - -My first general criticism of the morality of Jesus is, that it lacks -universality. It is not meant for all peoples and all times. It is -rather the morality of a sect, a coterie, or a secret society. I object -to the provincialism of Jesus. Jesus was not a cosmopolite. He was a -Hebrew before he was a man. If we find Jerusalem on the map of the world -and draw a circle around it,--covering the rest of the map with our -hands,--we will then have before us all the world that Jesus knew -anything about,--or cared for. Little did he think of the rest of the -world. The continents of Asia, Africa, Australia, Europe, and the, as -yet, undiscovered America, had no place whatever either in his thought -or affection. The yellow millions of China and Japan, the dusky millions -of Hindustan, the blacks of Africa with their galling chains, the white -races with the most pressing problems which ever taxed the brain of -man--do not seem to have deserved even a passing notice from Jesus. It -is quite evident that such a country as our America, for instance, with -its nearly one hundred millions of people of all races and religions, -dwelling under the same flag, and governing themselves without a King or -a Caesar, never crossed the orbit even of his imagination. Is it -reasonable to go to a provincial of this description for _universal_ -ideals? - -What Jesus has in mind is not humanity, but a particular race. Israel is -the nation that monopolizes his attention, and even in that nation his -interest is limited to those that believe in him as the Messiah. The -idea of a world-salvation was utterly foreign to his sympathies. His -disciples were all of one race, and he emphatically warned them against -going into the cities of the Gentiles to preach the gospel. He tells -them that he was sent expressly and exclusively for the lost sheep of -the house of Israel. Of course, we are familiar with the "Go ye into all -the world and preach the gospel to every creature," but Jesus is -supposed to have given that commandment after his _death_. In his life -time, he said, "Go not into the cities and towns of the Gentiles." If he -said, "Go _not_, to the Gentiles!" when he was living, the "Go to the -Gentiles," after his death, has all the ear-marks of an interpolation. -The two statements squarely contradict each other. Granting that Jesus -knew what he was talking about, he could not have given both -commandments. Moreover, from the conduct of the apostles who refused to -go to the Gentiles until Paul came about,--who had never seen or heard -Jesus,--it may be concluded that Jesus did not change his mind to the -very last on the matter of his being sent "only for the lost children of -the House of Israel." - -But the thought of Jesus is as Hebraic as are his sympathies. His God is -invariably the "God of Abraham, Isaac, and Jacob." Suppose he had also -called God, "The God of Abraham, Confucius and Socrates." Ah, if Jesus -had only said that! The idea of the larger God was in the human mind, -but not in his. The idea was in the air, but Jesus was not tall enough -to reach it. He did not look beyond a tribal Deity. The God of Jesus was -a Hebrew. To Jesus David was the only man who looked big in history. Of -Alexander, for example, who conquered the world and made the Greek -language universal--the language in which his own story, the story of -Jesus, is written, and which story, in all probability would never have -come down to us but for the Greek language and Alexander; of Socrates, -whose daily life was the beauty of Athens; of Aristotle, of whom Goethe -said that he was the greatest intellect the world had produced; of the -Caesars, who converted a pirate station on the Tiber to an Eternal -City--Jesus does not seem to have heard at all--and if he had, he does -not seem to care for them, any more than would a Gypsy Smith. - -The heaven of Jesus is also quite Semitic. His twelve apostles are to -sit upon twelve thrones--to judge the _twelve tribes of Israel_. There -is no mention of anybody else sitting on a throne, or of anybody else in -heaven except Jews. People will come from the east and the west, from -the north and the south to meet their father, Abraham, in heaven. The -cosmography or topography of the world to come is also Palestinian. It -has as many gates as there are sons of Jacob; all its inhabitants have -Hebrew names; and just as on earth, outside of Judea, the whole world -was _heathen_, in the next world, heaven is where Abraham and his -children dwell; the rest is _hell_. Indeed, to Jesus heaven meant -Abraham's bosom. And we repeatedly come across the phrase, "heavenly -Jerusalem" in the New Testament, as the name of the abode of -the blessed? Is it likely that a man so racial, so sectarian, -so circumscribed in his thought and sympathies,--so local and -clannish,--could assume and fulfill the role of a universal teacher? - -But not only was the world of Jesus a mere speck on the map, but it was -also a world without a future. Jesus expected the world to come to an -end in a very short time. And what was the use of trying to get -acquainted with, or interested in, a world about to be abandoned? The -evidence is very conclusive that Jesus believed the end of the world to -be imminent. He says: "Verily I say unto you, ye shall not have gone -through the cities of Israel before the son of man come." As Palestine -was a small country, and its few cities could easily be visited in a -short time, it follows that Jesus expected the almost immediate end of -the world. In another text he tells his disciples that this great event -would happen in the lifetime of those who were listening to him: "This -generation," he says, "shall not pass away," before the world ends. This -belief in the approaching collapse of the world was shared by his -apostles. Paul, for instance, is constantly exhorting Christians to get -ready for the great catastrophe, and he describes how those still living -will be transformed when Jesus appears in the clouds. - -The earliest Christian Society was communistic, because all that they -needed was enough to subsist upon before Jesus reappeared. It would have -been foolish from their point of view to "lay up treasures on earth" -when the earth was soon to be burnt up. Moreover, they were not -commanded to labor, but to "watch and pray." The fruits of labor require -time to ripen in, and there was no time. The cry was, "Behold the -bridegroom is at the door." Hence, to "watch and pray" was the only -reasonable occupation. We can see for ourselves how this belief in the -near end of the world would create a kind of morality altogether -unsuitable to people living in a world that does not come to an end. -Jesus never dreamt that the world was going to last, for at least -another two thousand years. If anyone had whispered such a thing in his -ears, he would have gasped for breath. Could the curtain of the future -have been lifted high enough for Jesus to have seen in advance some -of the changes that have come upon the world during the past -twenty centuries,--the fall of the Roman Empire, the rise of -Mohammedanism,--carrying two continents and throwing the third into a -state of panic,--wresting the very Jerusalem of Jesus from the -Christians and holding it for a thousand years; had Jesus been able to -foresee the Dark Ages, the Italian Renaissance, the German Reformation, -the French Revolution, the American Revolution with its Declaration of -Independence, and later on, its Emancipation Proclamation,--and finally, -had Jesus caught even the most distant gleam of that magnificent and -majestic Empire, the Empire of Science, with its peaceful reign and -bloodless conquests, slowly and serenely climbing above the horizon, -bringing to man such a hope as had never before entered his breast, and -giving him the stars for eyes, and the wind for wings--had but a glimpse -of all this crossed the vision of this Jerusalem youth, his conception -of a world soon to be smashed would have appeared to him as the -infantile fancy of a--well, what shall I say?--I shall not say of a -fanatic, I shall not say, of an illiterate,--let me say--of an -enthusiast. The morality of Jesus not only lacked universality, but it -was also framed to fit a world under sentence of immediate destruction. - -Jesus' doctrine of a passing world was born of his pessimism. The old, -whether in years, or in spirit, as Shakespeare says, are always wishing -"that the estate of the Sun were now undone." Weariness of life is a -sign of exhaustion. The strong and the healthy love life. The young are -not pessimists. Jesus had the disease of aged and effete Asia. He was -not European in ardor or energy. He contemplated a passing panorama, a -world crashing and tumbling into ruins all about him, with Oriental -resignation. The groan of a dying world was music to him. He enjoyed the -anticipation of calamity. The end of the world would put an end to -effort and endeavor, both of which the Asiatic dislikes. To tell people -that the world is coming to an end soon,--today, tomorrow, is not to -kindle, but to extinguish hope; and without hope our world would be -darker even than if the sun were to be blotted out of the sky. - -The objection against Christianity, as also against its parent, Judaism, -is that it seeks to divert the attention of man from the work in hand to -something visionary and distant. It was to direct men's thoughts to some -other world that Jesus belittled this. - -What are you doing, asks the preacher. - -I am laboring for my daily bread. - -Indeed! Have you not heard that Jesus said: "Labor not for the meat that -perisheth?" - -And what are _you_ doing? - -We are building a city. - -What! Do you not know that it is written in the Word of God that, "Here -we have no abiding City?" - -And _you_-- - -I have married and have decided to share my life with the woman I love. - -And have you not read in St. Paul's Epistles, says the preacher again, -that they who are married neglect the things of the Lord? - -And _you_? - -We are laboring to improve the world we live in--to make it a little -cleaner and sweeter. - -But do you not know, asks the man of God, that the world will soon pass -away,--that, as Jesus has foretold, the sun will turn black, the stars -will fall, and the elements will be consumed in a general conflagration? - -The effect of the teaching of both Judaism and Christianity is to -incapacitate man for earnest work now and here. And what do these -religions offer in place of the home, the love, the world, which they -take away from us? Let us ask the priest: - -Where then _is_ our home? - -Yonder!--and he points into space with his finger. - -Where? In the clouds? - -Higher. - -In the stars? - -Higher still. - -In the ether? - -No, higher yet, far, far away. You can not see it. You have to take my -word for it. - -And, unfortunately, so many of us _take his word for it_. And upon what -terms will the priest condescend to pilot us to our invisible and aerial -mansions? We must turn over to him now, our all,--mind, body and lands. -The doctrine of a world hastening to destruction, while it has -demoralized the people, it has enriched the churches. During the middle -ages, and earlier, and also in more recent times, more than once the -credulous public has been scared out of its possessions by the preachers -of calamity. Jesus can not very well clear himself of responsibility for -this, because, it was he who tried to hurry the people out of a world -soon to be set on fire. When a young man asked Jesus' permission to go -and bury his father, he was told to "Let the dead bury their dead." This -was extraordinary advice to a son who wished to do his father a last -service. But Jesus was consistent. The world was catching fire and there -was no time to lose. The morality of Jesus was the morality of panic. He -would not give people the time to think of anything else but their own -salvation from the impending doom. This was Bunyan's interpretation of -the spirit of Christianity, for he made _Christian_, the hero of his -story, to flee at once from the city of destruction, leaving his wife -and children, his neighbors and his country behind. The morality of -panic! - -That this superstition that the world was about to be destroyed -influenced the whole teaching of Jesus, as well as depressed his -spirits, will be seen by an examination of his famous Sermon on the -Mount. Matthew and Luke give somewhat different reports of it. It is -likely that Luke's is the less embellished, and therefore more -representative of Jesus' real attitude toward life. In the third Gospel, -Jesus says, "Blessed are the poor." Matthew gives it as, "Blessed are -the poor in spirit." If the first document had the latter form, it is -not likely that a later copyist would drop the "in spirit," but if the -earlier simply read, "Blessed are the poor," a later writer might find -it convenient and necessary even, to soften it by adding the words "in -spirit." In Luke there is nothing said about hungering after -righteousness, it is merely, "Blessed are ye, that hunger now: for ye -shall be filled." The drift of the Sermon as given by Luke, which in -all probability is nearer the original than that given by Matthew, and -which is at any rate equally inspired, is to wean men from a world -which is but a snare and a delusion, and to get them to cultivate -other-worldliness. Let me quote a few of the beatitudes: - - "_Blessed be ye poor; for yours is the kingdom of God. Blessed are - ye that hunger now; for ye shall be filled. Blessed are ye that - weep now, for ye shall laugh_-- - - "_Woe unto you that are full; for ye shall hunger._ - - "_Woe unto you that laugh now; for ye shall mourn and weep._"[2] - - [2] Luke, VI Chap. - -And the next world according to Jesus was not really a better world, but -the reverse of this. Some are hungry now, some are full. In the world of -Jesus, those who are full now, will be hungry, and those who are hungry -now will be full. Here Lazarus is suffering, and Dives is in comfort; -there, they will change places. That is not a world worth looking -forward to. It is not even a _new_ world, but the old world turned about -and actually made much worse. The suffering, the misery, the pain, in -the world, now, are at least temporary, but there, they will be -_eternal_. Here, the rich man, at least, gives of the crumbs of his -table to Lazarus, but in heaven Lazarus refuses even a drop of water to -moisten the lips of Dives in hell. No healthy and optimistic soul could -have dreamed so prosaic a dream. The future is a place of revenge -according to Jesus. Such a future as he describes, with thrones for his -friends, and hell everlasting for the stranger, would, if really -accepted, smite humanity with the worst kind of pessimism. We could -pardon Jesus for wishing the destruction of this world, if he only -offered a better one in its place. - -It is in the light of this belief in a vanishing world that the -teachings of Jesus should be interpreted. "If any one," says Jesus, -"take away thy coat, let him take thy cloak also." Of course. Of what -use is property in a world soon to be set on fire? Besides, according to -the Sermon on the Mount, the way to have property in heaven is not to -have any here. To Jesus, the world was like a tavern--good only for a -night's lodging; or to change the simile, the world was like a sinking -ship from which, to save ourselves, everything else must be thrown -overboard. Who would care to accumulate wealth, who would care to marry, -or rear children, on a sinking ship? Could such an alarmist be a sane -moral teacher? Yet, Jesus must have been sane enough to realize that the -command not to resist evil,--to give to everyone that would borrow; to -turn also the other cheek to the aggressor; and to let the robber bully -people out of their belongings,--would upset the very foundations of -human society and create a chaos unspeakably injurious to the moral -life; but what is the difference if we are on a sinking ship! In the -same spirit, Jesus advises his disciples to let the tares grow up with -the wheat. It is not worth while trying to separate them now, the time -is so short. And when he says that we must "hate father, mother, and -children for his sake," he means that to escape this great, this -hastening calamity which he predicts, would be better for us than to -cultivate the affections and the friendships that will soon be no more. -It is really impossible for anyone believing in a heaven to be quite -just to the world that now is. The other world looks so important to the -believer that this one becomes, as John Wesley expressed it, "A fleeting -show." - -The position of Jesus on the important question of marriage and the -relation of the sexes is also to be studied in the light of the belief -that the world is not going to last very long. - -It certainly would be absurd to have any weddings, as it would be cruel -to have children, or to accumulate property, or to acquire knowledge, in -such a world. Tolstoi, in his _Kreutzer Sonata_, which is a terrible -story, interprets the real Christian attitude toward marriage. He shows -conclusively that it is inconsistent for a follower of Jesus to marry. -Even as the believer must give up all property, he must also give up the -family. If he is single, he must not marry; if he is married, he must -live as though he was not married. Tolstoi proves his contention by -quoting among other texts, the following from Jesus: "And everyone that -hath forsaken wife or children or lands for my name's sake"--which words -are a direct recommendation to forsake kith and kin, wife and husband, -in fact everything. To be a Christian, according to Count Tolstoi, is to -follow the example of Jesus who abstained from marriage. What is the use -of talking about divorce when marriage is forbidden? Jesus said that -Moses allowed divorce because of the hardness of men's hearts; and -marriage is permitted, according to Paul, as a concession to human -weakness. The Christian ideal, however, is celibacy. Jesus is very -positive on this point. You will not blame me if I quote his own words, -just as I find them in the New Testament. In the gospel of Matthew, -chapter nineteen, verse twelve, Jesus speaks of three kinds of eunuchs: -first, those who were born deformed; second, those who have been -mutilated by men; and third, those "who have made themselves eunuchs for -the kingdom of heaven's sake." This is an invitation to all who can to -emasculate themselves. Is not this pernicious teaching? A man could not -teach such a doctrine in America to-day without laying himself open to -the contempt of his fellows, but when preached by Jesus, hypocrisy and -cowardice combine to extol it as divine wisdom. Fortunately, such -teaching is _admired_--not obeyed. That is as far as hypocrisy cares to -go. It is owing to the healthy manhood of the occidental nations that -this Asiatic superstition has not altogether bankrupted civilization. In -the early centuries many of the followers of Jesus mutilated their -bodies "for the kingdom of heaven's sake." There is in Russia a sect -called _Skopskis_, with a membership of six thousand, which follows the -practice recommended by the founder of Christianity. - -The vows of _poverty_, _chastity_ and _obedience_, lead practically to -self-destruction. Poverty is helplessness, or nothingness; chastity is -self-mortification; obedience, by which is meant, absolute surrender of -the will to another, is the stamping out of the mind. Goodness! It is -not only the world that Christianity wishes to destroy, but also man. -Annihilation--the Buddhist Nirvana, seems to be its goal. How to make a -man a mere _zero_--poor, emasculated, and a mental slave, seems to be -the ideal of this Asiatic cult. After two thousand years of modern -education, such is the hold of Jesus upon the Christian world, that in -our churches is still sung the hymn: - - "O, to be nothing, nothing!" - -With this doctrine of celibacy in view, the indifference of Jesus to the -rights of women as human beings is not a surprise. It has been well said -that "those who trample upon manhood can have no real respect for -woman." Jesus never spoke of God except as a father. If the highest -principle or being in the universe is a "he," of course woman can never -hope to be on an equality with man. Motherhood will always occupy a -secondary place as long as the father is a god. If God is a father, what -mother can be on an equality with him? He must rule; she must obey. -Women do not stop to think that religion--Christianity, Judaism, -Mohammedanism--is the most stubborn obstacle in the path of their -advancement. Jesus ignored women in all the essentials of life. He did -not love any one of them sufficiently to share his life with her. He had -no place for the love of woman in his heart. He kept twelve men as his -constant companions. Suppose Jesus had invited some gentle and devoted -woman to the honor of apostleship,--what an example that would have -been! But he was not great enough to rise above the bigotry of his age. -Surely, there were women in his circle of acquaintance better than Judas -Iscariot, who sold him for a paltry sum of money. Women may wait upon -Jesus at the table, they may give birth to him, and nurse him; they may -fall at his feet to bathe them with their tears and wipe them with their -tresses--but to be his apostles--not that. Had Jesus been really a great -genius he would have understood that in the work of saving people, the -co-operation of woman is indispensable. There are no better saviors than -women. How many a husband has been saved from drink--from the gutter -even, by his wife. How many sons have been shielded from a prodigal's -fate by a mother's all-conquering devotion. Yet for this splendid force -or agency of reform, Jesus had no appreciation whatever. - - If I were hanged on the highest hill - Mother o' mine; - I know whose love would follow me still - Mother o' mine. - -Jesus failed to see in woman that which inspires the poet, the painter, -the hero, to do their best. He took the Asiatic view of woman. "Can man -be free," sang Shelley, "if woman be a slave?" Suppose Jesus had said -that! - -The bible is on the whole very unfair to woman. This is a sign of its -inferior morality. It is the bully who takes advantage of the physically -weak. When, in the Garden of Eden, God is about to punish the first -couple for their disobedience, he is much less considerate of the woman -than he is of the man. "In the sweat of thy face shalt thou eat bread," -is the curse for Adam. That was not a curse at all. Labor is not only -honorable, it is also pleasureable. Many work who do not have to--they -work, not from pressure, but from pleasure. Many who retire from -business do so with regret. It is indolence that is a curse. The divine -curse against the serpent is even milder. He is told to walk upon his -belly for the rest of his life--a change of locomotion was his -punishment. But when Jehovah curses the woman, he shows,--I was going to -say,--the effect of his Asiatic training. "Unto the woman he said, I -will greatly multiply thy sorrow and thy conception; in sorrow shalt -thou bring forth children; and thy desire shall be to thy husband, and -he shall rule over thee."[3] - -[3] Genesis III:16. - -"I will greatly multiply thy sorrow." And why? Is it because she is -stronger and can therefore endure more suffering than the man? Why -should she be struck a heavier and a more crushing blow? And observe -that she is cursed in the act which constitutes the greatest and most -heroic service a woman renders to the human race,--the giving birth to -children. The pain of child-bearing is to be henceforth, says the deity, -very much more painful. Well may we blush for Jehovah. If there is a -divine moment in human life, it is when a woman becomes a mother. All -the tenderness, the love, the gentleness, the devotion, the sweetness, -and the compassion, of which we are capable, will not be enough to -outweigh the suffering a woman endures to give life and light to a new -being. And think of choosing this delicate and helpless moment to strike -at her! And this is the being who has sent his son to save _us_! But who -shall save Jehovah? - -"And thy desire shall be to thy husband, and he shall rule over thee." -At the threshold of life she is sold into slavery. She is not given to -Adam--to share with him the dignity of humanity, the duties and rights -of life,--but to be his creature. Suppose Jehovah had said: "A woman is -as much a human being as a man, and because of her physical weakness, I -shall charge myself to be her special protector and friend until man -shall have advanced sufficiently in culture and civilization to do full -justice to her." Ah, if Jehovah had only said _that_! In the Episcopal -and Catholic marriage services, to this day, the wife is asked to -promise to obey her husband. And this is the religion that pretends to -be just and impartial to women. From the silence of Jesus on this -subject, in a country and at a time when woman's condition was -deplorable, and where the curse with which she had been cursed had -really taken effect,--as well as from the few words he said about -marriage,--Jesus shows his utter incapacity to tear himself from his -Asiatic environment, or to rise to the nobler ideals of an advancing -civilization. - -Again, in the light of his belief in a world soon to disappear, it -becomes clear why Jesus ignored such subjects, for instance, as -education, art and politics. There is not a word in all the sayings and -sermons of Jesus about schools, or the acquisition of knowledge of -nature and its laws. He does not devote a single thought to the -education of children. Not once does he denounce ignorance, which is the -mother of all abominations. In the age in which he lived, ignorance was -the most abundant as well as the worst crop his own country raised. And -yet, Jesus had absolutely nothing to say against it. It would take time -to conquer knowledge, and the time was too short. Moreover, in the world -to come, such knowledge would be superfluous. What wisdom the believers -needed would be given to them miraculously, even as God rained down -manna in the desert to the children of Israel. This idea that -everything, even our daily bread, is _given_ to us, not acquired by us, -explains also why Jesus ignored the subject of labor--the great -transformer that transforms the world's waste places into gardens and -its swamps into flourishing cities. "Consider the lilies of the fields," -argues Jesus, with a suggestion of poetry in his usually severe and -solemn speech,--"they toil not, neither do they spin,"--from which it is -to be inferred that, if the lilies can be so fair and flourishing -without toil or labor, so can man, if he will only put his trust in God. - -The kingdom of heaven which is to take the place of this world when it -has been burned down to ashes, is not an evolution, or a growth out of -present conditions, but it is a totally different order, and is to be -introduced suddenly and by miracle. This idea makes human labor -unnecessary. Hence, the advice of Paul to the slave, not to seek his -freedom, and that of Jesus, to let the tares grow up with the wheat. It -is not by any effort on our part; it is not by human science or labor, -but by magic, that is to say, by some unknown, mysterious and sudden -manner--like the thief at night, that the kingdom of God is to come. - -Little things as well as great issues, Jesus would have us leave to -providence. Therefore his warning: Take no thought for the morrow. In -other words labor is necessary for those people only who have no Father -in heaven who takes notice of even the falling sparrow. But the believer -has only to cast his net into the sea and fishes with pearls in their -mouths will help him pay for his wants. Faith will not only move -mountains, but it can make a single loaf of bread to satisfy the hunger -of thousands. In fact, a miracle-worker like Jesus could not -consistently recommend labor, which means application of means to ends. -Jesus was a magician. Morality is a Science. - -But let us now consider Jesus' answers to special problems presented to -him by many of his hearers for solution. You know the story of the rich -young man who came to Jesus to ask him the way to eternal life. "Keep -the ten commandments," Jesus told him. But when the youth answered that -he was already doing that, Jesus said, "If thou wilt be perfect, sell -all that thou hast and give it to the poor and thou shalt have -treasure in heaven." I am not surprised that the young man went away -disappointed. What is there in poverty to entitle a man to eternal life? -Is it not a perverse doctrine that associates beggary with moral -perfection? Why should the mendicant be the pet of heaven. If you give -all that you have to the poor, you will have to depend upon charity for -your living,--or starve. And where will the charity come from, if all -men were to follow the advice of Jesus and cultivate poverty? But wealth -means life, it means enjoyment of the world and exuberance of spirits, -which things Jesus dreads. Poverty means lassitude, asceticism, low -vitality, prostration and weariness of life,--which things Jesus -considered essential to the _destruction_ of the world, which he hoped -for. It is only for this world, however, that Jesus believes in poverty. -In the next, his followers will receive a hundred-fold for every -sacrifice made. They will be given thrones, crowns, jeweled streets to -walk in--and mansions of pure gold in which they will drink of the -fruit of the vine. Heaven, in the opinion of Jesus, is like a bank which -pays ten thousand per cent for every privation suffered in this world. -The most pronounced commercialism even is not so extravagant as that. -The heaven of Jesus is more materialistic than this world. - -It is often claimed that this doctrine of Jesus was a great comfort to -the unfortunate, who were given something to look forward to. If they -were poor, here, they could hope to be rich there. It is true to a great -extent that Christianity won its way into the hearts of the masses by -flattering them. "Unto the poor the Gospel is preached," said Jesus. And -what was its message to them?--You have lost this world, but the next -will be yours. In my opinion this promise, while it sounds big, is a -very empty one. It taught the poor to submit to oppression, instead of -inspiring them to rebellion against injustice. Jesus did not tell the -truth when he said that poverty, hunger, ignorance, misery, were -_blessed_. - -You are also familiar with the story of the men who came to Jesus to ask -him whether they should pay tribute to Caesar? Instead of giving to this -question a direct answer, Jesus resorts to quibbling--He asks for a -coin, and when one is presented, "Whose is the superscription," he asks. -"Caesar's," is the answer. "Render unto Caesar that which is Caesar's," -commands Jesus. But one moment: Is a coin Caesar's because his -superscription is upon it? Is it not rather the property of the man who -has earned it by his labor? Shall Caesar claim everything that he can -put his stamp upon? Was not Jesus recommending the blind worship of -force when he told them to respect Caesar's name? Suppose, instead of -evading the question, or attempting a _smart_ answer to it, Jesus had -calmly and clearly explained to them that no government, be it human or -divine, is just, which is not based upon the consent of the governed. -Ah, if Jesus had only said _that_. - -But he also tells us to "Give unto God the things that belong to God." -God and Caesar! Behold the two masters, from neither of which did Jesus -deliver man. And how do we give unto God the things that belong to God? -If we give it to the priests, will it reach God--and how much of it will -reach him? Moreover, if we are to tell the things that belong to Caesar -by the stamp upon them, how are we to tell the things that belong to -God? And how did the deity come to let Caesar in as a partner? And what -will there be left for us after God and Caesar have had each his share? -It is difficult to understand how the robust occidental can find any -moral uplift or guidance in so whimsical a piece of advice. Jesus was -asked a great question, the question of political autonomy and -international law, but he gave to it a trifling answer. - -Let us take another example. I have more than once called your attention -to the story of the thief on the cross. There were really two of them. -To one of them Jesus promised paradise. What became of the other? Both -men were malefactors, but one of them believed in Jesus and became a -saint at the last moment. Can anything be more immoral? Can anything be -more arbitrary or fatalistic? If we wished to show that it made no -difference how people lived, and that the only thing that saves is -faith, which is as effective at the eleventh hour as at the first--we -could not have invented a better argument than is furnished by this -story in the gospels. - -Observe that the man magically saved, as this malefactor was, becomes -meaner and more selfish after he is converted than he was before. He -imagines that God is just waiting yonder to welcome him, and that heaven -is being put in order for his reception,--while his crime sinks into a -mere nothing in his eyes. Like the thief on the cross, he has not a -single thought of his victims--not a single pang of remorse for the -suffering he has caused. Conversion has made him callous. Whether his -victims are saved or damned, he does not care. All his thoughts are -centered upon his own future happiness and glory. But suppose the thief -on the cross had said to Jesus when the latter invited him to paradise: -"But, what about my victims, Lord? The men and women and children I have -ruined and sent to their doom! How can I be happy in heaven, with my -victims in hell--to whom I gave no chance in the last hour to believe -and be saved? Hanging on the same cross with you, Lord, has made my -heart a little more tender, and has awakened my conscience. I have -become a better man since I met you. Let me then go where I can atone in -some real way for my crimes. Let my heaven consist in serving the people -I have wronged, until we can be saved together." If Jesus had only -provoked _that_ for a reply from the converted thief! - -Compare with this puffed-up vanity and meanness of the malefactor -converted by miracle, the glorious behavior of Othello in the presence -of death. Jesus' company made the thief on the cross contemptible; -Shakespeare's touch made Othello divine. As he is about to leap into the -arms of death, Othello is not thinking of his soul, or of his future; -his one and only thought is of his victim. He does not whine in the ears -of heaven, nor does he beg to be saved from the punishment he deserves. -He is no coward trying to sneak into heaven while his Desdemona lies in -her blood at his feet. Listen to the words the great poet speaks by his -mouth: - - Whip me, ye devils, - From the possession of this heavenly sight! - Blow me about in winds! Roast me in sulphur! - Wash me in steep-down gulfs of liquid fire! - -No vision of heaven, no thought of glory for himself, can tempt Othello -to forget his crime. He prefers hell for himself as the only thing with -which his awakened conscience can be calmed. That is the way to be -converted! - -The Christian doctrine of forgiveness is the doctrine of license. Jesus -commands us to forgive "seventy times seven." He does not seem to -realize that the more accommodating we are to the criminal, the more we -sap the foundations of morality. "Judge not," says Jesus, "that ye be -not judged." That is very queer advice. We are not to see wrong or crime -in others lest they should find the same in us. It is the religion of a -guilty conscience--which abstains from criticising lest his own faults -should be exposed. "You say nothing about me and I'll agree to say -nothing about you," is a conspiracy to defeat justice. "For with what -judgment ye judge ye shall be judged," continues Jesus. Not at all. If a -man has slandered you, must you slander him? If you have been robbed, -must you rob in return? Do you have to judge another with the same -prejudice, bigotry and malice with which he judges you? And must you -refrain from passing any righteous judgments from fear of being -misjudged or misunderstood by the world? Were we to follow this false -teaching, we would be giving crime a free sway,--with every tongue tied -against it. - -But did not Jesus say "Love one another," and is not that enough? If it -were enough, the past twenty centuries would have been centuries of -peace and brotherhood. Instead, they have been centuries of war and -persecution. The world is in need of a Jesus who can _make_ people love. -If Jesus has this power--why is Europe still armed to the teeth? I do -not deny the good intentions of Jesus. I question his _power_. He has -not even succeeded in making his own followers, Catholics and -Protestants, to love one another. Christianity has had a good, long -chance to show results. A religion which is split up into an -ever-increasing number of sects is not going to bring about unity and -brotherhood. "He that believeth not shall be damned," and "depart from -me ye cursed," takes from the rose of love both petals and perfume, and -leaves only the thorns. - -But Jesus also said "Love your enemies." The advice of Confucius to -"love our benefactors and to be just to our enemies," is more sensible. -It is neither practical nor desirable to love one's enemies. Can we love -the slanderer, the oppressor, the murderer? If our "enemy" is not all -this, he is not an enemy. But we can be just to the people who are mean, -deceitful, spiteful or pitiless toward us. Did Jesus love his enemies? -Why then was not Judas saved? And why did he say to his disciples that -for the people who rejected them there awaited the awful fate of Sodom -and Gomorrah? - -But did not Jesus pray for his murderers on the cross? Was his prayer -answered? If there is any truth in history, the Jews have suffered for -their supposed participation in the tragedy of Calvary more than words -can describe. I have always thought that the prayer, "Father, forgive -them, for they know not what they do," was put in Jesus' mouth, at the -last moment, for a theatrical effect. If the atonement was one of the -eternal decrees of God, the people who put Jesus to death were only -carrying it out. If, however, knowing that Jesus was a God, they, -nevertheless, wanted to kill him, they must have been imbeciles to -suppose a God could be murdered safely; but if they did not know the -truth and committed the crime ignorantly, they were not forgiven for it, -and the bible describes the fearful punishment prepared for them. - -Another much commended saying of Jesus is the following: "Inasmuch as ye -have done it unto the least of these, ye have done it unto me." This has -been interpreted as a command to help and succor even the poorest of the -poor. I admire the thought. I applaud the generosity. But would it not -have been grander, if Jesus, instead of saying, "ye have done it unto -me," had said, "ye have done it unto Humanity." "For my sake" is not so -large and noble as "for Humanity's sake." One of my neighbor preachers -said the other day that he loved the poor and the lost "because Jesus -loved them." Then, it was _Jesus_ he loved, and not his fellows. -Evidently he would not love them, if Jesus did not. What would become of -this preacher's interest in his fellowmen, should he ever lose his faith -in Christ? That explains why people often say that without religion -there can be no morality. We desire a morality that can outlive all the -gods. Christ or no Christ,--can we still be kind and just and -compassionate toward the weak and the unfortunate? - -"If you take Jesus Christ out of the world, the world's a carcass, and -man's a disaster," cries the preacher at the top of his voice. Of -course. If everything is to be done for Jesus' sake, what will become of -morality, civilization or humanity with Jesus dropped out? We need no -better excuse for summoning all our energies to combat a religion that -commits the destinies of our world to the keeping of one man,--and he, -in all probability,--a myth.[4] - -[4] Read the author's _The Truth About Jesus--Is He a Myth?_ - -Let us recapitulate: Jesus taught a magical, not a scientific morality. -It was by being born of "water and the Holy Ghost," whatever that might -mean, and not by intellectual and moral effort, that people were to be -saved. He placed the creed above the deed, and himself above humanity. -"Believe in me, do good for my sake," gives to morality a sectarian -stamp, or taint, which is bound to corrupt it. Morality is born of -liberty. Christianity is the religion of absolutism, in which Jesus or -God is everything, and man a mere puppet. Christianity denies to man the -right to reason. He must only obey. There is no morality where there is -no liberty. By his doctrine of an impending catastrophe, a future hell, -and by his promises of fabulous wealth and glory beyond--Jesus helped to -disturb and distort the judgment of the weak and the fearful, -preventing thereby the cultivation of sane thoughts of life. The -morality of Jesus was the morality of panic. - -And what do we offer in place of supernaturalism, whether it be -Christianity, Judaism, Mohammedanism, Brahmanism, or any other "ism"? In -place of magic or miracle, we offer science; in place of "belief," we -offer knowledge--the open light of day and the unhampered interchange of -human love and thought. In place of Christ or God--both absent, and -neither dependent upon anything we can do for him--we offer Humanity, -forever at our side, and in daily need of our bravest service and most -unstinted love. - - - - - THE STORY OF MY MIND - OR - HOW I BECAME A RATIONALIST - -_Price, Fifty Cents_ - -In this latest publication of the Independent Religious Society, M. M. -Mangasarian describes his religious experience--how, starting as a -Calvinist, a graduate of Princeton Theological Seminary, and a pastor of -the Spring Garden Presbyterian Church in Philadelphia, he thought and -fought his way up to - -=RATIONALISM= - -The book contains a dedication to "My Children," in which the author -says: - - "I am going to put the story in writing, that you may have it with - you when I am gone, to remind you of the aims and interests for - which I lived, as well as to acquaint you with the most earnest and - intimate period in my career as a teacher of men." - - _ORDER THROUGH_ - - THE INDEPENDENT RELIGIOUS SOCIETY - ORCHESTRA HALL BUILDING CHICAGO - - - - - -End of the Project Gutenberg EBook of Is the Morality of Jesus Sound?, by -M. M. 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