The European churches are full of pictures showing Jesus suffering indescribable agonies as the critical hour draws nigh. We saw, in Paris, a painting called "The Holy Face," _La Sainte Face_, which was, truly, too horrible to look upon; big tears of blood trickling down his cheeks, his head almost drooping over his chest, an expression of excruciating pain upon his features, his eyes fairly imploring for help,--he is really breaking down under the weight of his cross. Compare this picture with the serenity of Socrates drinking the hemlock in prison!

Nor would it do to say that this is only the Catholic way of representing Jesus in his pa.s.sion. The picture is in the gospels, it may be seen in the Garden of Gethsemane and on the cross with all its realism. Far be it from us to withhold from Jesus, if he really suffered as the gospels report, one iota of the love and sympathy he deserves, but why convert the whole world into a black canvas upon which to throw the sole figure of Jesus? Which of us, poor, weak, sinful though we are, would not be glad to give his life, if thereby he could save a world? Do you think we would mourn and groan and weep tears of blood, or collapse, just when we should be the bravest, if we thought that by our death we would become the divine Savior of all mankind? Would we stammer, "Let this cup pa.s.s from me, if it be possible," or tear our hearts with a cry of despair: "My G.o.d, my G.o.d, why hast thou forsaken me," if we knew that the eternal welfare of the human race depended upon our death? If the Russian or j.a.panese soldier can take his home and wife and children,--his hopes and loves, his life,--his all,--and throw them into the mouth of the cannon, dying with a shout upon his lips,--who would hesitate to do the same, when not the salvation of one country alone, but of the whole world, depended upon it? There are examples of heroism in the annals of man which would bring the blush to the cheeks of Jesus, if his biographers have not abused his memory.

Wherein, then, was the "preeminence" of Jesus? Upon what grounds does Mr. Jones claim, with "unlimited rhetoric," to use his own expression, for Jesus "the right of preeminence in the world's history?"

While there is neither a commendable saying nor an act attributed to Jesus in our gospels which teachers older than himself had not already said or done, there are some things in which his seniors clearly outshine him. King Asoka, for instance, the Buddhist sovereign of India, 250 years before Jesus, in one of his edicts chiseled on the rocks of India, declared against human slavery and offered the sweet gift of liberty to all in captivity. Jesus used the word slave in one of his parables (improperly translated servant), without expressing himself on the subject, except to intimate that when a slave does all his duty faithfully, even then he is only an "unprofitable slave,"

unworthy of the thanks of his master. There was slavery of the worst kind in the world of Jesus, and yet he never opened his mouth to denounce the awful curse. It is claimed that Jesus' doctrine of love was indirectly a condemnation of slavery. Even then, inasmuch as other and earlier teachers did more than strike only indirectly at the ancient evil,--for they not only taught the brotherhood of man, too, but expressed themselves, besides, positively on the subject of slavery,--they have a prior claim to the "right of preeminence" in the world's history, if they cared anything about ranks and t.i.tles.

The doctrine of humanity to animals, our dumb neighbors, is a positive tenet in Buddhism; is it in Christianity?

Two and a half centuries before Jesus, under the influence of Buddha's teaching, King Asoka convened a religious Parliament, offering to each and every representative of other religions, absolute religious liberty. Is there any trace of such tolerance in any of the sayings of Jesus? On the contrary, the claim of Jesus that he is the light, the way, the truth, and that no man can come to the father except through him, leaves no room for the greatest of all boons--liberty, without which every promise of religion is only a mockery and a cheat. Not even heaven and eternal life can be accepted as a consideration for the loss of liberty. The liberty of teaching is alien to a teacher who claims, as Jesus did, that he alone is infallible, and that all who came before him were "thieves and robbers."

Of course, Mr. Jones will deny that Jesus ever said any of the things ascribed to him which spoil his ideal picture of him. But he finds his ideal Jesus, whose personality "defies a.n.a.lysis, baffles definition and overflows all words," in the gospels; if these are not reliable, what becomes of his argument? If the writers of our gospels bear false witness against Jesus when they represent him as "cursing the fig tree," as calling his enemies liars and devils, as calling the Gentiles dogs, as claiming equality with G.o.d, as menacing with d.a.m.nation all who disagree with him,--what security have we that they speak truthfully when they put the beat.i.tudes in his mouth? We have no more reliable authority for attributing to Jesus the beat.i.tudes than we have for holding him responsible for the curses attributed to him in the gospels.

To return to our comparison between Jesus and his ill.u.s.trious colleagues. It is with cheerful praise and generous pleasure that we express our admiration for many of the sayings, parables, and precepts attributed to Jesus. The fact that they are much older than Jesus, more universal than Christianity, only enhances their value and reflects glory upon the human race, a glory of which Jesus, too, as a brother, if he ever existed, has his share. We love and admire every teacher who has a message for humanity; we feel our indebtedness to them and would deem ourselves fortunate if we could contribute to the advancement of their n.o.ble influence; but we have no idols, and in our pantheon, truth is above all. We have no hesitation to sacrifice even Jesus to the Truth. If we were in India, and some Hindoo preacher spoke of Buddha, as Mr. Jones does of Jesus, as a "personality defying all a.n.a.lysis, baffling definition and overflowing all words"--one who has "won the right to preeminence in the world's history,"--we would protest against it, in the interest of Jesus and other teachers, as we now protest against Mr. Jones' Jesus, in the interest of truth. We have a suspicion, however, that if Mr. Jones, or preachers of his style, were Hindoos, they would speak of Buddha, as they now, being Christians, speak of Jesus--echoing in both instances the _popular_ opinion.

The best way to ill.u.s.trate Mr. Jones' style of reasoning is to quote a few examples from his sermon:

"The story of the Good Samaritan has had a power beyond the story of the senseless blighting of the fig tree; the ages have loved to think of Jesus talking with the woman at the well more than they have loved to think of him as manufacturing wine at Cana. No man is so orthodox but that he reads more often the Sermon on the Mount than he does the story of the drowning of the pigs."

But if he did not "drown the pigs," the reporter who says he did might have also collected from ancient sources the texts in the Sermon on the Mount and put them in Jesus' mouth.

Again:

"The dauntless crusaders who now in physical armament and again in the more invulnerable armament of the spirit, went forth, reckless of danger, regardless of cost, to rescue the world from heathen hands or to gather souls into the fold of Christ."

We can hardly believe Mr. Jones speaking of "rescuing the world from _heathen_ hands," etc. Who were the heathen? And think of countenancing the craze of the crusades, which cost a million lives to possess the empty sepulchre of a mythical Savior! Is it one of the merits of Christianity that it calls other people "heathen," or that it kills them and lays waste their lands for an empty grave?

Once more:

"Jesus had tremendous expectations....He believed mightily in the future, not as some glory-rimmed heaven after death, but as a conquering kingdom of love and justice. Jesus took large stock in tomorrow; he laughed at the prudence that never dares, the mock righteousness of the ledger that presumes to balance the books and pay all accounts up to date. He knew that the prudence of commerce, the thrift of trade, the exclusive pride of the synagogue, must be broken through with a larger hope and a diviner enterprise. He believed there was to be a day after today and recognized his obligation to it; he acknowledged the debt which can never be paid to the past and which is paid only by enlarging the resources of the future. Life, to Jesus, was an open account; he was a forward looker; he was honest enough to recognize his obligations to the unborn. Perhaps this adventurous spirit in the realms of morals, even more than his heart of love, has made him the superlative leader of men."

We sincerely wish all this were true, and would be glad to have Mr.

Jones furnish us with the texts or evidences which have led him to his conclusions. Would not his adjectives be equally appropriate in describing any other teacher he admires? "Jesus had tremendous expectations." Well, though this is somewhat vague as a tribute to Jesus, we presume the preacher means that Jesus was an optimist. The reports, unfortunately, flatly contradict Mr. Jones. Jesus was a "man of sorrows." He expressly declared that this earth belonged to the devil, that the road which led to destruction was crowded, while few would enter the narrow gates of life. He said: "Many are called but few are chosen;" he told his disciples to confine their good work to the lost sheep of the House of Israel, and intimated that it were not wise to take the bread of children (his people) and give it to the dogs (other people). The "Go ye into all the world" is a post- resurrection interpolation, and Mr. Jones does not believe in the miracle of the resurrection. Jesus looked forward to the speedy ending and destruction of the world, "when the sun and moon would turn black, and the stars would fall;" and he doubted whether he would find any faith in the world when "the son of man cometh"; and it was Jesus who expected to say to the people on his left, "depart from me, ye cursed, into _everlasting_ punishment." This is the teacher, whose pessimism is generally admitted, of whom Mr. Jones says that, he had "tremendous expectations."

"He believed there was to be a day after today, and recognized his obligation to it," writes Mr. Jones in his indiscriminate laudation of Jesus. Is that why he said "Take no thought of the morrow," and predicted the speedy destruction of the world? "He acknowledged the debt which can never be paid to the past." A sentence like this has all the ear-marks of a glittering generality. Did Jesus show grat.i.tude to the past when he denounced all who had preceded him in the field of love and labor as "thieves and robbers?" Equally uncertain is the following: "He was honest enough to recognize his obligations to the unborn." How does our clerical neighbor arrive at such a conclusion?

From what teaching or saying of Jesus does he infer his respect for the rights of posterity? Indeed, how could a teacher who said, "He that believeth not shall be d.a.m.ned," he described as recognizing the rights of future generations? To menace with d.a.m.nation the future inquirer or doubter is to seek to enslave as well as to insult the generations yet to be born, instead of "recognizing his obligations"

to them. The Jesus Mr. Jones is writing about is not in the gospels.

"Do you ask me if I am a 'Christian'?" writes Mr. Jones, and he answers the question thus: "I do not know. Are you? If anyone is inclined to give me that high name, with the spiritual and ethical connotation in mind, I am complimented and will try to merit it." As our excellent neighbor is still in the dark, and does not know whether or not, or in what sense he is a Christian--unless he is allowed to define the word himself,--and as he also intimates that he would like to be a _Jesus_ Christian, but not a Church Christian, we humbly beg to express this opinion: The American churches of today, notwithstanding all their shortcomings, are, on every question of ethics and science, of charity and the humanities, far in advance of Jesus, and that in these churches there are men and women who in breadth of mind and n.o.bility of spirit are as good, and even better than Jesus.

Does our neighbor grasp our meaning? Charging all the bad in a religion to the account of man, and attributing all the good to G.o.d, or to a demi-G.o.d, is, after all, only a dodge. Had not the disciples of Jesus been braver than their master, his religion would not have come down to us. And had the Christian church lived up to the letter of this Semitic teacher, Europe would never have embraced Christianity. By modernizing Jesus, by selecting his more essential teachings, and relegating his eccentricities to the background, by making his name synonymous with the best aspirations of humanity, by idealizing his character and enclosing it with a human halo, the churches have saved Jesus from oblivion. Jesus was a tribal teacher, the church universalized him; Jesus had no gospel for women, the church has after much hesitation and wavering converted him to the European att.i.tude toward women; Jesus was silent on the question of slavery, the churches have urged him with success to champion the cause of the bondsman; Jesus denounced liberty of conscience when he threatened with h.e.l.l-fire the unbeliever; but the churches have won him over to the modern secular principle of religious tolerance; Jesus believed only in the salvation of the elect, but the church to a certain extent has succeeded in reconciling him to the larger hope; Jesus was an ascetic, preferring the single life to the joys of the home, and fasting and praying to the duty and privilege of labor, but the church in America and Protestant Europe at least has made Jesus a lover and a seeker of wealth and knowledge, the two great forces of civilization. No longer does Jesus say, "hate your father and mother;"

no longer does he cry in our great thoroughfares, "blessed are the poor;" no longer is his voice heard denouncing this world as belonging to the devil. The modern church, modernized by science, has in turn modernized the gospels. And yet Mr. Jones prefers to be a Christian such as Jesus was. He is repeating one of those phrases which apologists use when they give G.o.d all the praise and man all the blame.

In conclusion: Mr. Jones admits that Christianity is not unique, that Buddha conquered greater tyrannies than Christ; that "humility and self-sacrifice...have world-wide foundations;" but he draws no conclusions from these important facts, but returns in a hurry to say that Jesus is the "finest and dearest stream swelling the mighty tide of history." The only objection we have to Mr. Jones' Jesus is that he is not real.

ANOTHER RHETORICAL JESUS

The Rev. W. H. H. Boyle, of St. Paul, improves even on Mr. Jones'

superlative tribute to Jesus. He says:

"Can you imagine such a thing as a black sun, or the reversal of creation or the annihilation of primal light? Then, give rest to imagination and soberly think what it would mean to have the spiritual processes of two millenniums reversed, to have the light of life in the unique personally of Jesus forever eclipsed."

Here is an idolator, indeed. To make an idol of his Jesus he takes a sponge, and without a twinge of conscience, wipes out all the beauty and grandeur of the ancient world. Has this gentleman never heard of Greece? During a short existence, in only two centuries and a half, that little land of Greece achieved triumphs in the life of the mind so unparalleled as to bring all the subsequent centuries upon their knees before it. In philosophy, in poetry,--lyrical, epical, dramatic,--in sculpture, in statesmanship, in ethics, in literature, in civilization,--where is there another Greece?

Oh, land of Sophocles! whose poetry is the most perfect flower the earth has ever borne,--of Phidias and Praxiteles! whose immortal children time cannot destroy, though the G.o.ds are dead--whose masterpieces the earth wears as the best gem upon her brow,--of Aristotle! the intellect of the world,--of Socrates! the _parens philosophiae_, and its first martyr!--of Aristides! the Just--of Phocion and Epaminondas!--of Chillon and Anarcharchis! whose devotion to duty and beauty have perfumed the centuries! O, Athens, the bloom of the world! Hear this sectarian clergyman, in his black Sunday robes, closing his eyes upon all thine immortal contributions, pulling down like a vandal, as did the early Christians, the libraries and temples, the culture and civilization of the ancient world--the monuments of thy unfading glory--to build therewith a pedestal for his mythical Christ!

I can imagine the reverend advocate saying: "But there was slavery in Greece, and immorality, too,"--of course, and is the Christian world free from them? Has Christ after two thousand years abolished war?

Indeed, he came to bring, as he says, "not peace, but a sword!" Has Jesus healed the world of the maladies for which we blame the Pagan world? Has he made humanity free? Has he saved the world from the fear of h.e.l.l? Has he redeemed man from the blight of ignorance? Has he broken the yoke of superst.i.tion and priest-craft? Has he even succeeded in uniting into one loving fold his own disciples? How, then, can this clergyman, with any conscience for truth, compare a world deprived of the G.o.d of his sect, to a tomb--to a blind man groping under a blackened sun? Must a man rob the long past in order to provide clothing for his idol? Must he close his eyes upon all history before he can behold the beauty of his own cult?

But let us quote again:

"To efface from the statute books of Christendom every law which has its basal principle in Christian ethics; to abolish every inst.i.tution which ministers to human need and misfortune in the name of Him whose sympathy is the heart of the divine; to lower every sense of moral obligation between man and man to the old level of Paganism to silence the great oratorios which have made music the echo of the divine; to take down from the galleries of the world the sacred canvases with which genius has sanctified them; to obliterate from memorial symbolism the cross of sublime renunciation which has been the rebuke of human selfishness; to disband every organization which makes prayer, through the merit of one great name, the hand of man upon the arm of G.o.d--you may be able to think of an ocean without a harbor, of a sky without a sun, of a garden without a flower, of a face without a smile, of a home without a mother; but, can you think of a world with holiness and happiness in it and Jesus gone out of it? You cannot, 'Then, come, let us adore him,'" etc., etc.

Observe how this special pleader avoids breathing so much as a word about any of the many evils which may be laid at the door of his religion with as much show of reason as the benefits he enumerates.

What about the dark ages which held all Europe for the s.p.a.ce of a thousand years in the clutches of an ignorance the like of which no other religion in the world had known?

What about the atrocious inquisition to which no other religion in the world had ever been able to give the swing that Christianity did?

What about the persecution and burning of helpless women as witches?

Is there anything as infamous as that in any religion outside of ours?

What about the wholesale ma.s.sacres in the name of the true faith?

What about the centuries of religious wars, the most imbecile as well as the most b.l.o.o.d.y, from the effects of which Germany, France, Italy and England are still suffering today?

And need we also call attention to that obstinate resistance to science and progress, which rewarded every discoverer of a new power for man, with the halter or the stake, which filled the dungeons with the _elite_ of Europe,--which even dug open graves to punish the bones of the dead savants and illuminators of man?

The Pagans, in their gladitorial games, sacrificed the lives of slaves: Christianity made a holocaust of the n.o.blest intellects of Europe.

And shall we speak of the bigotry, the fanaticism, the bitter sectarian prejudices which to this day embitter the life of the world?

Are not these, too, the fruits of Christianity?

We know the answer which the reverend gentleman would make to this: "All the evils you speak of are chargeable, not to Christianity, but to its abuse." But we have already shown that that argument won't do.

We might as well say that all the evil of Paganism was due to its abuse. The mere fact that Christianity lent itself to such fearful distortions, and was capable of arousing the worst pa.s.sions in man on such a fearful scale, is condemnation enough. It shows that there was in it a potentiality for evil beyond compare. Moreover, wherein does a "divine" religion differ from a man-made cult, if it is equally powerless to protect itself against perversion? In what sense is Jesus a G.o.d, while all his rivals were "mere men," if he is as helpless to prevent the abuse of his teachings as they were? But it would not be difficult to show that the characteristic crimes we have scheduled are the direct inspiration of a religion claiming exclusiveness and infallibility. Such texts as, "there is no other named given under heaven by which men can be saved;" "Let such an one (the man who will not be converted) be like a heathen and a publican to you;" John's advice to refrain from saying "G.o.d speed" to the alien in faith; the bible command not to "suffer a witch to live;" and many of the dogmas which might be cited,--corrupted the sympathies, perverted the judgment of the n.o.blest, while at the same time they stung the evil- minded into something like madness. The world knew nothing of the tyranny of dogma, or religious oppression and persecution, comparatively speaking, until the advent of the Jewish-Christian Church.

"Verily I say unto you, it shall be more tolerable for the land of Sodom and of Gomorrah, in the day of judgment, than for that city,"

said Jesus, speaking of the people who might not accept his teachings.

How can Christianity be a religion of love, and how can it believe in tolerance, when it threatens the unbeliever with a fate worse than that of Sodom and Gomorrah?

The benefits which the Rev. Boyle parades as the direct fruit of his cult, did not appear until after the Renaissance, that is to say,--the return to Pagan culture and ideals. The art and science and the humanities which he praises, followed upon the gradual decline of the Jewish-Christian religion which had already destroyed two civilizations.