The Mistakes of Jesus by William Floyd (phonics books .txt) 📕

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

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

Finally, Jesus stated the unfortunate truth, "Whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken even that he hath."[13] If Jesus did not approve of that worldly method of distribution, he could have denounced its injustice instead of leaving the comment as if it expressed his own policy.

Healing

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

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

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

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

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

Peace

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

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

Other ministers derive from the same gospels the belief that Jesus would not have stabbed Germans with a bayonet. Nor would Jesus have advised others to fight if he had been unwilling to fight himself.

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

"And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom."[19]

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

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

These verses have a more direct bearing on war as we now know it than any of his other sayings. They show his belief in the inevitability of war. Apparently he did not feel himself competent to counteract general mass militarism. He offered no program for arbitration of international disputes, no substitute for war between nations, no policy of war resistance.

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

Thus Jesus, the supposed non-resistant, prepared his followers with swords. These swords were for defense, and when the time came he repudiated even that use of the weapons, but, nevertheless, he armed his disciples instead of adhering to his principle of non-resistance. He did not set a positive example of disarmament.

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

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

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

Marriage

Jesus occasionally eulogized marriage: "For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh ... What therefore God hath joined together, let not man put asunder."[30]

Celibacy

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

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

Adultery

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

Divorce

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

The admirable leniency of Jesus toward sex offenders, and his permission to divorce, must seem like mistakes to churchmen who consider extramarital sex relations the unforgivable sin. And everyone must see the danger of having our judges adopt as a principle of justice the dismissal of offenders on the ground that the prosecutors have also sinned.

A Christian girl of today would not be encouraged by the most zealous religious parents to marry a