6. He does not teach the value of economy and thrift, but turns people
loose with the notion that they must take no thought for the morrow.
The following saying of Jesus exhibits the lack of a high moral
sense of justice, and also the fact that he does not pretend to be
the savior of the whole human race. He said to his own countrymen:
"Unto you it is given to know the mystery of the kingdom of God, 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 be forgiven them. (Mark 4 : 11.)
From this we learn that Jesus did not desire to save the Gentiles;
the parabolical style was used in order to prevent them from becoming
converted and having their sins pardoned.
In addition to this imperfection of the moral sense, Jesus was
sometimes unforgiving in his spirit and practice. He says on one
occasion: "Whosoever shall deny me before men, him will I also deny
before my father which is in heaven." (Mat. 10 : 33.)
It is true that he taught his disciples to love their enemies, but it
is a precept he did not observe himself; he allowed himself to speak
of those who did not accept his teachings as, "fools," "hypocrites,"
"thieves," "serpents," "vipers," and many other abusive epithets,
which clearly exhibit on his part anger and hatred. We have another
instance of his unforgiving spirit in that myth of the dying thief on
the cross. It is there recorded that Jesus prayed for the forgiveness
of his enemies, but had he been consistent with that prayer, he would
not have pardoned one thief without also pardoning the other. When
he could ask God to forgive his enemies, it would have been demanded
by his own rule, that he also forgive them; but, on the contrary, he
only forgives the malefactor who spoke words in his praise. This spirit
is carried out in the doctrine of future rewards and punishments.
Jesus Exhibits an Imperfect Sense of Justice.
In failing to recognize the rights of property; in his denunciation of
the rich; in his teachings of submission to wrong; in his professing
to pardon sin, even before it is asked for, Jesus errs. This moral
sense is lacking in his teachings concerning God. Take this as an
illustration: "Which of you shall have a friend, and shall go unto
him at midnight, and say unto him, Friend, lend me three loaves; for a
friend of mine in his journey is come to me, and I have nothing to set
before him. And he from within shall answer and say, Trouble me not;
the door is now shut, and my children are with me in bed; I cannot
rise and give thee. I say unto you, Though he will not rise and give
him, because he is his friend, yet because of his importunity he will
rise and give him as many as he needeth." (Luke 11 : 15.)
And so it is with God, he leads us to believe, for though he is our
friend he will not grant our requests; but if we annoy and tease
him, at last, worn out, he will answer our prayers to get rid of
us. Therefore, "Ask and it shall be given you; for every one that
asketh receiveth."
The parable of the unfortunate widow is another instance in point:
"There was in a city a judge who feared not God, neither regarded man
[same kind of judges in our cities now]. And there was a widow in that
city, and she came unto him, saying, Avenge me of mine adversary. And
he would not for a while; but afterwards he said within himself, Though
I fear not God, nor regard man, yet because this widow troubleth me,
I will avenge her, lest by her continual coming she weary me." (Luke
18 : 2-6.) It is just so in praying to God. He may not hear you or
heed you at first, yet by a "continual coming and troubling him,"
he must of necessity at last become weary and grant you the desires
of your heart, in order to escape being troubled.
At one time the scribes and Pharisees brought a woman to Jesus who
had been taken in the act of adultery, and asked for his judgment. He
said: "He that is without sin among you let him first cast a stone
at her." This was a well-directed rebuke, and they felt it, and
they "went out one by one, beginning at the eldest even unto the
last." Then Jesus, standing alone with the woman, asks, "Woman where
are those thine accusers? hath no man condemned thee? She said,
No man, Lord. And Jesus said unto her, Neither do I condemn thee;
go and sin no more." (John 8 : 7-11.)
In all parts of the Bible adultery is condemned, and by all civil
laws it is now prohibited, and all religious teaching forbids it, and
there is no reason in this case why Jesus should not have condemned
the act, even while he showed mercy to the actor. Here as elsewhere
Jesus shows mercy at the expense of justice. Were these principles
carried out in life, the criminal would go untried and unpunished.
"Go into the village over against you, and straightway you shall
find an ass tied, and a colt with her; loose them and bring them unto
me. And if any man say aught unto you, ye shall say, The Lord hath need
of them, and straightway he will send them. All this was done, that it
might be fulfilled which was spoken by the prophet, saying, Tell ye the
daughter of Zion, Behold, thy king cometh unto thee, meek, and sitting
upon an ass, and a colt, the foal of an ass. And the disciples went
and did as Jesus commanded them, and brought the ass, and the colt,
and put on their clothes, and set him thereon." (Mat. 21 : 2-7.)
The writer would have us believe that Jesus rode upon two asses at
once; but the prophet who could invent such a story must have been
an ass himself to suppose that Jesus could ride upon two donkeys
of such unequal size at one time. It was not the prophet, however,
who perpetrated this outrage upon common sense, but the writer of
Matthew, whoever he was. Mark, Luke, and John mentioned the affair,
and all agree in speaking of one ass only. Had the writer read the
prophet aright, he would have quoted it differently, "Behold thy King
cometh unto thee, ... lowly, and sitting upon an ass; even a colt,
the foal of an ass." (Zech. 9 : 9.)
Another instance of this disregard of the interests of others is
exhibited by Jesus where he casts the devils out of two men and permits
them to enter the swine, "and the swine ran down a steep place into
the sea and perished in the waters." Mark (5 : 12) says there were
about two thousand head, but there is not a word said about the equity
of the proceeding. In this case Jesus does not offer any compensation
for the destruction of property which had been caused by him.
He does not make even an apology or an explanation. No wonder, then,
that the people became alarmed at this and asked him to go on his
journey with as little delay as possible: "The whole city came out
to meet Jesus: and when they saw him, they besought him that he would
depart out of their coasts." (Mat. 8 : 34.)
Another instance of this lack of the sense of justice is displayed
in the parable of Dives and Lazarus. The one goes to heaven, that
is, to Abraham's bosom, because he was poor, and the other to hell,
because he was rich. Say what we may our civilization is built upon
wealth. Civilization, the highest and noblest estate of man, is
achieved by the utter repudiation of poverty. The legitimate love of
money is the spur of all human progress. Civilization would speedily
degenerate into barbarism if this respect for property was removed.
His views of poverty are in harmony with his teachings on other
human interests: "Lay not up for yourselves treasures upon earth;"
"Take no thought for the morrow; for the morrow shall take thought
for the things of itself." How evident it is that one of the most
essential virtues of life is here repudiated.
Thoughtfulness about the future is a distinguishing trait of a wise
man. To take no thought for the morrow would be as foolish as for one
to bind himself hand and foot on the approach of his enemy. Science
inspires man with earnest inquiry about the morrow, and also enables
him by his perception of it how better to live to-day.
"Give to him that asketh thee, and from him that would borrow of thee,
turn not thou away." (Mat. 5 : 42.) Society as it now exists would not
last a single day if his command were obeyed. Borrowing and lending
is poor business, even as it is now carried on, but what it would
become under the universal practice it would be impossible to guess.
"And if ye lend to them of whom ye hope to receive, what thank have
ye? For sinners also lend to sinners, to receive as much again. But
love ye your enemies, and do good, and lend, hoping for nothing
again." (Luke 6 : 34.) So impracticable a precept is this, that no
people have ever practiced it, nor could it be carried out without
the demoralization and overthrow of civilization.
Jesus Teaches the Duty of Submission to Wrong.
The general doctrines of resignation and contentment are incompatible
with strength of character and progress in life. The most worthy
members of society everywhere are just those people who have the least
resignation and contentment. Jesus does not seem to have cherished
these conditions himself. He was neither contented nor resigned to
the social status about him. "The powers that be" did not seem to
him to be from above, but from beneath, and he accordingly waged war
upon the existing social evils. But Jesus also teaches the duty of
submission to wrong: "And unto him that smiteth thee on the one cheek,
offer also the other; and him that taketh away thy cloak forbid not
to take thy coat also. Give to every man that asketh of thee; and of
him that taketh away thy goods, ask them not again." (Luke 6 : 29,
30.) Just think of it! "And of him that taketh away thy goods, ask them
not again." Society would be overthrown in a day if this command was
carried out. We should have no commerce, no law protecting our various
interests, no civilized society. Paul echoes the same notion when he
says, "Now, therefore, there is utterly a fault among you, because
ye go to law one with another. Why do ye not rather take wrong? Why
do ye not rather suffer yourselves to be defrauded?" (1 Cor. 6 : 7.)
Suffer yourselves to be defrauded! If human life has any virtue at all,
it surely consists in some degree in doing the very opposite, that is,
in not suffering ourselves to be defrauded. It is true that love seems
at first sight to be an all-important virtue, and one incapable of
abuse; but such love as induces us to submit to wrong is spurious. In
the world as it exists about us, we are culpable when we suffer
ourselves to be defrauded. The common virtues which are recognized by
all men are courage and resistance to wrong. Everywhere our eyes turn,
we look to see the hero who nobly resists the wrongs and frauds which
the powerful perpetrate upon the weak and helpless. "Resistance to
tyrants is the will of God" is the modern conception of duty. And in
accordance therewith we have laws prohibiting wrong and fraud. Besides
there is no manliness, self-reliance, or self-respect compatible with
such craven submission, which is spiritless and purposeless. John
Stuart Mill observes of Christianity: "Its ideal is negative rather
than positive; passive rather than active; innocence rather than
nobleness; abstinence from evil rather than energetic pursuit of
good. In its precepts (as has been well said), 'thou shalt not'
predominates over 'thou shalt.'"
Immoral Teachings of Jesus.
"Suppose ye that I am come to give peace on earth? I tell you nay;
but rather division." (Luke 12 : 51.)
"For I am come to set a man at variance against his father, and a
daughter against her mother, and the daughter-in-law against her
mother-in-law." (Mat. 10 : 35.)
"I am come to send fire on earth; and what will I, that it be already
kindled." (Luke 12 : 49.)
"For from henceforth there shall be five in one house divided, three
against two, and two against three.
"The father shall be divided against the son, and the son against the
father; the mother against the daughter, and the daughter against
the mother; the mother-in-law against her daughter-in-law, and the
daughter-in-law against the mother-in-law." (Luke 12 : 52, 53.)
"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." (Luke 14 : 26.)
"Think not that I am come to send peace on earth. I come not to send
peace, but a sword." (Mat. 10 : 34.)
"And the brother shall deliver up the brother to death, and the father
the child: and the children shall rise up against their parents,
and cause them to be put to death." (Mat. 10 : 21.)
"And they said unto him, Lord, behold here are two swords. And he
said unto them, It is enough." (Luke 22 : 38.)
"He that hath no sword let him sell his garment and buy one." (Luke
22 : 36.)
Bitter and Unreasonable Denunciations of Jesus.
"All that ever came before me are thieves and robbers." (John 10 : 8.)
"Ye are of your father, the Devil, and the lusts of your father ye
will do." (John 8 : 44.)
"Ye serpents, ye generation of vipers, how can ye escape the damnation
of hell?" (Mat. 23 : 33.)
"O, generation of vipers, how can ye, being evil, speak good
things?" (Mat. 12 : 34.)
"But he turned and said unto Peter, Get thee behind me,
Satan." (Mat. 16 : 23.)
"Depart from me ye cursed, into everlasting fire, prepared for the
Devil and his angels." (Mat. 25 : 41.)
"He that believeth and is baptized shall be saved; but he that
believeth not shall be damned." (Mark 16 : 16.)
Jesus a False Prophet.
"But when they persecute you in this city, flee ye into another:
for verily I say unto you, Ye shall not have gone over the cities of
Israel till the Son of man be come." (Mat. 10 : 23.)
"Verily I say unto you, There be some standing here, which shall
not taste of death, till they see the Son of man coming in his
kingdom." (Mat. 16 : 28.)
"Immediately after the tribulation of those days, shall the sun be
darkened, and the moon shall not give her light, and the stars shall
fall from heaven and the powers of the heavens shall be shaken.
"And then shall appear the sign of the Son of man in heaven: and then
shall all the tribes of the earth mourn, and they shall see the Son
of man coming in the clouds of heaven with power and great glory.
"And he shall send his angels with a great sound of a trumpet, and
they shall gather together his elect from the four winds, from one
end of heaven to the other.
"Now learn a parable of the fig tree; When his branch is yet tender,
and putteth forth leaves, ye know that summer is nigh. So likewise
ye, when ye shall see all these things, know that it is near, even
at the doors.
"Verily I say unto you, This generation shall not pass till all these
things be fulfilled." (Mat. 24 : 29-34.)
"But I tell you of a truth, there be some standing here, which shall
not taste of death, till they have seen the kingdom of God." (Luke
9 : 27.)
"And he said unto them, Verily, I say unto you, That there be some
of them, that stand here, which shall not taste of death, till they
have seen the kingdom of God come with power." (Mark 9 : 1.)
"Now learn a parable of the fig tree: When her branch is yet tender,
and putteth forth leaves, Ye know that the summer is near: 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." (Mark
13 : 28-30.)
"And there shall be signs in the sun, and in the moon, and in the
stars; and upon the earth distress of nations, with perplexity;
the sea and the waves roaring; Men's hearts failing them for fear,
and for looking after those things which are coming on the earth:
for the powers of heaven shall be shaken. And then shall they see
the Son of man coming in a cloud, with power and great glory.
"And when these things begin to come to pass, then look up, and lift
up your heads: for your redemption draweth nigh.
"And he spake to them a parable; Behold the fig tree, and all the
trees; When they now shoot forth, ye see and know of your ownselves
that summer is now nigh at hand. So likewise ye, when ye see these
things come to pass, know ye that the kingdom of heaven is nigh at
hand." (Luke 21 : 25-31.)
"If I will that he tarry till I come what is that to thee?" (John
21 : 23.)
It is unnecessary to call attention to the fact that the foregoing
passages imply that the end of the world was at hand. Jesus was a
false prophet.
Jesus Curses the Fig Tree.
"The Jesus of the four gospels is alleged to have been God, all-wise;
being hungry, he went to a fig tree, when the season of figs was
not yet come. Of course there were no figs on the tree, and Jesus
then caused the tree to wither away. This is an interesting account
to a true orthodox trinitarian. Such a one will believe: first, that
Jesus was God, who made the tree and prevented it from bearing figs;
second, that, God the all-wise, who is not subject to human passions
being hungry went to the fig tree, on which he knew there were no
figs, expecting to find some there; third, that God the all-just then
punished the tree because it did not bear figs in opposition to God's
eternal ordination."--Charles Bradlaugh.
Contemporaneous Historians are Silent Concerning the Resurrection
of Jesus.
Philo, Josephus, Seneca, Pliny the elder, and Pliny the younger,
Diogenes, Socrates, Pausanias, Suetonius, Tacitus, Adrian, Marcus
Aurelius, Lucian, and others have not one word to say about it.
In answer to this a certain minister replies that: "Seneca, Diogenes,
Laertes, Pausanias, Tacitus, and Marcus Aurelius, were Pagans, who
certainly in works of stoic philosophy, travels, and geography would
not discourse of Jesus." In answer to this I maintain that it is
altogether probable, if not certain, that some of these writers would
have recorded the "darkness over all the earth," which lasted some
three hours (Luke 23 : 44) and the opening of the graves out of which
many of the dead came and went into the city and showed themselves
unto many: besides, there were several earthquakes. (Mat. 27 : 51,
and 28 : 2, also Acts 16 : 26.) Such marvels, especially the darkness
over all the earth, and the earthquakes could not have escaped the
pen of all such historians and philosophers.
"Each of these philosophers (Pliny the Second and Seneca) in a
laborious work, has recorded all the great phenomena of nature,
earthquakes, meteors, comets, and eclipses which his indefatigable
curiosity could collect; neither of them has mentioned or even alluded
to the miraculous darkness at the crucifixion."--Gibbon.
The Resurrection of Jesus.
Comparing now the several narratives of the resurrection with one
another, we find this general result:
In Mark Jesus is said to have appeared three times.