A Few Words About the Devil, and Other Biographical Sketches and Essays

If true, I could say with Shelley, of this Christianity, that it

"Peoples earth with demons, hell with men,And heaven with slaves."

It is often urged that Jesus is the Savior of the world, that he brought redemption without let or stint to the whole human race. But what did Jesus teach? "Go not into any way of the Gentiles, and into any city of the Samaritan enter ye not."55 These were his injunctions to those whom he first sent out to preach. "I am not sent but unto the lost sheep of the house of Israel," is his hard answer to the poor Syrophenician woman who is entreating succor for her child. Christianity, as first taught by Jesus, was for the Jews alone, and it is only upon his rejection by them that the world at large has the opportunity of salvation afforded it. "He came unto his own and his own received him not,"56 Why should the Jews be more God's own than the Gentiles? Is God the creator of all? and did he create the descendant of Abraham with greater right and privilege than all other men? Then, indeed, is great and grievous injustice done. You and I had no choice whether we would be born Jews or Gentiles; yet to the accident of such a birth is attached the first offer of a salvation which if accepted, shuts out all beside. The Kingdom of Heaven is a prominent feature in the teachings of Jesus, and it may be well to ascertain, as precisely as we can, the picture drawn by God incarnate of his own special domain. 'Tis likened to a wedding feast, to which the invited guests coming not, servants are sent out into the highways to gather all they can find – both good and bad. The King comes in to see his motley array of guests, and findeth one without a wedding garment.

The King inquired why he came into the feast without one, and the man, whoso attendance has been compulsorily enforced, is speechless. And who can wonder? he is a guest from necessity, not choice, he neither chose the fashion of his coming or his attiring. Then comes the King's decree, the command of the all-merciful and loving King of Heaven: "Bind him hand and foot, and cast him into outer darkness; there shall be weeping and gnashing of teeth." Commentators urge that it was the custom to provide wedding garments for all guests, and that this man is punished for his nonacceptance of the customary and ready robe. The text does not warrant this position, but assigns, as an explanation of the parable, that an invitation to the heavenly feast will not insure its partakal, for that many are called, but few are chosen. What more of the Kingdom of Heaven? "There shall be joy in Heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance."57 Nay, it is urged that the greater sinner one has been, the better saint he makes, and the more he has sinned, so much the more he loves God. "To whom little is forgiven, the same loveth little."58 Is not this indeed asserting that a life of vice, with its stains washed away by a death-bed repentance, is better than a life of consistent and virtuous conduct? Why should the fatted calf be killed for the prodigal son?59 Why should men be taught to make to themselves friends of the mammon of unrighteousness?

These ambiguities, these assertions of punishment and forgiveness of crime, instead of directions for its prevention and cure, are serious detractions from a system alleged to have been inculcated by one for whom his followers claim divinity.

Will you again turn back to the love of Jesus as the redeeming feature of the whole? Then, I ask you, read the story of the fig-tree60 withered by the hungry Jesus. The fig-tree, if he were all-powerful God, was made by him, he limited its growth and regulated its development. He prevented it from bearing figs, expected fruit where he had rendered fruit impossible, and in his infinite love was angry that the tree had not upon it that which it could not have. Tell me the love expressed in that remarkable speech which follows one of his parables, and in which he says: "For, I say unto you, that unto every one which hath shall be given, and from him that hath not, even that which he hath shall be taken away from him. But those, mine enemies, which would not that I should reign over them, bring them hither, and slay them before me."61 What love is expressed by that Jesus who, if he were God, represents himself as saying to the majority of his unfortunate creatures (for it is the few who are chosen): 'Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.'62

Far from love is this horrid notion of eternal torment. And yet the popular preachers of to-day talk first of love and then of

"Hell, a red gulf of everlasting fire,Where poisonous and undying worms prolongEternal misery to those hapless slaves,Whose life has been a penance for its crimes."

In reading the sayings attributed to Jesus, all must be struck by the passage which so extraordinarily influenced the famous Origen.63 If he understood it aright, its teachings are most terrible. If he understood it wrongly, what are we to say for the wisdom of teaching which expresses so vaguely the meaning which it rather hides than discovers by its words? The general intent of Christ's teaching seems to be an inculcation of neglect of this life, in the search for another. "Labor not for the meat which perisheth, but for that meat which en-dureth unto everlasting life."64 "Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on… take no thought, saying, what shall we eat? or what shall we drink? or wherewithal shall we be clothed?.. But seek ye first the Kingdom of God and his righteousness, and all these things shall be added unto you." The effect of these texts, if fully carried out, would be most disastrous; they would stay all scientific discoveries, prevent all development of man's energies. It is in the struggle for existence here that men are compelled to become acquainted with the conditions which compel happiness or misery. It is only by the practical application of that knowledge, that the wants of society are understood and satisfied, and disease, poverty, hunger, and wretchedness, prevented. Jesus substitutes "I believe," for "I think," and puts "watch and pray," instead of "think and act." Belief is made the most prominent feature, and is, indeed, the doctrine which pervades, permeates, and governs all Christianity. It is represented that, at the judgment, the world will be reproved "Of sin because they believe not." This teaching is most disastrous; man should be incited to active thought: belief is a cord which would bind him to the teachings of an uneducated past.

Thought, mighty thought, mighty in making men most manly, will burst this now rotting cord, and then – shaking off the cobwebbed and dust-covered traditions of dark old times, humanity shall stand crowned with a most glorious diadem of facts, which, like gems worn on a bright summer's day, shall grow more resplendent as they reflect back the rays of truth's meridian sun. Fit companion to blind belief in slave-like prayer. Men pray as though God needed most abject entreaty ere he would grant them justice. What does Jesus teach on this? What is his direction on prayer? "After this manner pray ye: Our Father, which art in heaven." Do you think that God is the Father of all, when you pray that he will enable you to defeat some other of his children, with whom your nation is at war? And why "which art in Heaven?" Where is Heaven? you look upward, and if you were at the antipodes, would look upward still. But that upward would be downward to us. Do you know where Heaven is, if not, why say "which art in Heaven?" Is God infinite, then he is in earth also, why limit him to Heaven? "Hallowed be thy name." What is God's name? and if you know it not, how can you hallow it? How can God's name be hallowed even if you know it? "Thy kingdom come." What is God's kingdom, and will your praying bring it quicker? Is it the Judgment day, and do you say "Love one another," pray for the more speedy arrival of that day on which God may say to your fellow, "depart ye cursed into everlasting fire?" "Thy will be done on earth, as it is in heaven." How is God's will done in heaven? If the devil be a fallen angel, there must have been rebellion even there. "Give us this day our daily bread," Will the prayer get it without work? No. Will work get it without the prayer? Yes? Why pray then for bread to God, who says, "Blessed be ye that hunger… woe unto you that are full?" "And forgive us our debts, as we forgive our debtors." What debts have you to God? Sins? Samuel Taylor Coleridge says, "A sin is an evil which has its ground or origin in the agent, and not in the compulsion of circumstances. Circumstances are compulsory, from the absence of a power to resist or control them: and if the absence likewise be the effect of circumstances… the evil derives from the circumstances… and such evil is not sin."65 Do you say that you are independent of all circumstances, that you can control them, that you have a free will? Mr. Buckle says that the assertion of a free will "involves two assumptions, of which the first, though possibly true, has never been proved, and the second is unquestionably false. These assumptions are that there is an independent faculty, called consciousness, and that the dictates of that faculty are infallible."66 "And lead us not into temptation, but deliver us from evil." Do you think God will possibly lead you into temptation? if so, you can not think him all-good, if not all-good he is not God, if God, the prayer is a blasphemy.

I close this paper with the last scene in Jesus' life, not meaning that I have – in these few pages – fully examined his teachings; but hoping that enough is even here done to provoke inquiry and necessitate debate, Jesus, according to the general declaration of Christian divines, came to die, and what does he teach by his death? The Rev. F. D. Maurice it is, I think, who well says, "That he who kills for a faith must be weak, that he who dies for a faith must be strong." How did Jesus die? Giordano Bruno, and Julius Caesar Vanini, were burned for Atheism. They died calm, heroic defiant of wrong. Jesus, who could not die, courted death, that he, as God, might accept his own atonement, and might pardon man for a sin which he had not committed, and in which he had no share. The death he courted came, and when it came he could not face it, but prayed to himself that he might not die. And then, when on the cross, if two of the gospels do him no injustice, his last words – as there recorded – were a bitter cry of deep despair, "My God, my God, why hast thou forsaken me?" The Rev. Enoch Mellor, in his work on the Atonement, says, "I seek not to fathom the profound mystery of these words. To understand their full import would require one to experience the agony of desertion they express." Do the words, "My God, my God, why hast thou forsaken me?" express an "agony" caused by a consciousness of "desertion?" Doubtless they do; in fact, if this be not the meaning conveyed by the despairing death-cry, then there is in it no meaning whatever. And if those words do express a "bitter agony of desertion," then they emphatically contradict the teachings of Jesus. "Before Abraham was, I am." "I and my father are one." "Thou shalt not tempt the Lord thy God." These were the words of Jesus, words conveying (together with many other such texts) to the reader an impression that divinity was claimed by the man who uttered them. If Jesus had indeed been God, the words "My God, my God," would have been a mockery most extreme. God could not have deemed himself forsaken by himself. The dying Jesus, in that cry, confessed himself either the dupe of some other teaching, a self-deluded enthusiast, or an arch-imposter, who, in the bitter cry, with the wide-opening of the flood-gates through which life's stream ran out, confessed aloud that he, at least, was no deity, and deemed himself a God-forsaken man. The garden scene of agony is fitting prelude to this most terrible act. Jesus, who is God, prays to himself, in "agony he prayed most earnestly."67 He refuses to hear his own prayers, and he, the omnipotent, is forearmed against his coming trial by an angel from heaven, who "strengthened" the great Creator. Was Jesus the son of God? Praying, he said, "Father, the hour is come, glorify thy Son, that thy Son also may glorify thee."68 And was he glorified? His death and resurrection most strongly disbelieved in the very city where they happened, if, indeed, they ever happened at all. His doctrines rejected by the only people to whom he preached them. His miracles denied by the only nation where they are alleged to have been performed; and he himself thus on the cross, crying out, "My God, my God, why hast thou forsaken me?" Surely no further comment is needed on this head, to point more distinctly to the most monstrous mockery the text reveals.

To those who urge that the course I take is too bold, or that the problems I deal with are two deep or sacred, I will reply in Herschel's version of Schiller,

Wouldst thou reach perfection's goal,Stay not! rest not!Forward strain,Hold not hand, and draw not rein.Perseverance strikes the mark,Expansion clears whatever is dark,Truth in the abyss doth dwell,My say is said – now fare the well.

THE TWELVE APOSTLES

All, good Christians, indeed all Christians – for are there any who are not models of goodness? – will desire that their fellow-creatures who are unbelievers should have the fullest possible information, biographical or otherwise, as to the twelve persons specially chosen by Jesus to be his immediate followers. It is not for the instruction of the believer that I pen this brief essay; he would be equally content with his faith in the absence of all historic vouchers. Indeed a pious worshiper would cling to his creed not only without testimony in its favor, but despite direct testimony against it. It is to those not within the pale of the church that I shall seek to demonstrate the credibility of the history of the twelve apostles. The short biographical sketch here presented is extracted from the first five books of the New Testament, two of which at least are attributed to two of the twelve. It is objected by heretical men who go as far in their criticisms on the Gospels as Colenso does with the Pentateuch, that not one of the gospels is original or written by any of the apostles; that, on the contrary, they were preceded by numerous writings, since lost or rejected, these in their turn having for their basis the oral tradition which preceded them. It is alleged that the four gospels are utterly anonymous, and that the fourth gospel is subject to strong suspicions of spuriousness. It would be useless to combat, and I therefore boldly ignore these attacks on the authenticity of the text, and proceed with my history. The names of the twelve are as follows: Simon, surnamed Peter; Andrew, his brother; James and John, the sons of Zebedee; Andrew; Philip; Bartholomew; Matthew; James, the son of Alphaeus; Simon, the Canaanite; Judas Iscariot; and a twelfth, as to whose name there is some uncertainty; it was either Lebbaeus, Thaddaeus, or Judas. It is in Matthew alone (x, 3) that the name of Lebbaeus is mentioned thus: "Lebbaeus, whose surname was Thaddaeus." We are told, on this point, by able biblicists, that the early MSS. have not the words "whose surname was Thaddaeus," and that these words have probably been inserted to reconcile the gospel according to Matthew with that attributed to Mark. How good must have been the old fathers who sought to improve upon the Holy Ghost by making clear that which inspiration had left doubtful! In the English version of the Rheims Testament used in this country by our Roman Catholic brethren, the reconciliation between Matthew and Mark is completed by omitting the words "Lebbaeus whose surname was," leaving only the name "Thaddaeus" in Matthew's text. This omission must be correct, being by the authority of an infallible church. If Matthew x, 3, and Mark iii, 18, be passed as reconciled, although the first calls the twelfth disciple Lebbaeus, and the second gives him the name Thaddaeus, there is yet the difficulty that in Luke vi, 16, corroborated by John xiv, 22, there is a disciple spoken of as "Judas, not Iscariot." "Judas, the brother of James." Commentators have endeavored to clear away this last difficulty by declaring that Thaddaeus is a Syriac word, having much the same meaning as Judas. This has been answered by the objection that if Matthew's Gospel uses Thaddæus in lieu of Judas, then he ought to speak of Thaddaeus Iscariot, which he does not; and it is further objected also that while there are some grounds for suggesting a Hebrew original for the gospel attributed to Matthew, there is not the slightest pretense for alleging that Matthew wrote in Syriac. It is to be hoped that the unbelieving reader will not stumble on the threshold of his study because of a little uncertainty as to a name. What is in a name? The Jewish name which we read as Jesus is really Joshua, but the name to which we are most accustomed seems the one we should adhere to.

Simon Peter being the first named among the disciples of Jesus, deserves the first place in this notice. The word "Simon" may be rendered, if taken as a Greek name, flatnose or ugly. Some of the ancient Greek and Hebrew names are characteristic of peculiarities in the individual, but no one knows whether Peter's nose had anything to do with his name. Simon is rather a Hebrew name, but Peter is Greek, signifying a rock or stone. Peter is supposed to have the keys of the kingdom of heaven, and his second name may express his stony insensibility to all appeals by infidels for admittance to the celestial regions. Lord Byron's "Vision of Judgment" is the highest known authority as to Saint Peter's celestial duties, but this nobleman's poems are only fit for very pious readers. Peter, ere he became a parson, was by trade a fisher, and when Jesus first saw Peter, the latter was in a vessel fishing with his brother Andrew, casting a net into the sea of Galilee, Jesus walking by the sea said to them, "Follow me, and I will make you fishers of men."69 The two brothers did so, and they became Christ's disciples. The successors of Peter have since reversed the apostles' early practice: instead of now casting their nets into the sea, the modern representatives of the disciples of Jesus draw the sees into their nets, and, it is believed, find the result much more profitable. When Jesus called Peter no one was with him but his brother Andrew; a little further on, the two sons of Zebedee were in a ship with their father mending nets. This is the account of Peter's call given in the gospel according to Matthew, and as Matthew was inspired by the Holy Ghost, who is identical with God the Father, who is one with God the Son, who is Jesus, the account is doubtless free from error. In the Gospel according to John, which is likewise inspired in the same manner, from the same source, and with similar infallibility, we learn that Andrew was originally a disciple of John the Baptist, and that when Andrew first saw Jesus, Peter was not present, but Andrew went and found Peter who, if fishing, must have been angling on land, telling him "we have found the Messiah," and that Andrew then brought Peter to Jesus, who said, "Thou art Simon, the son of Jonas; thou shalt be called Cephas." There is no mention in this gospel narrative of the sons of Zebedee being a little further on, or of any fishing in the sea of Galilee. This call is clearly on land, whether or not near the sea of Galilee does not appear. In the Gospel according to Luke, which is as much inspired as either of the two before-mentioned gospels, and, therefore equally authentic with each of them, we are told70 that when the call took place, Jesus and Peter were both at sea. Jesus had been preaching to the people, who, pressing upon him, he got into Simon's ship, from which he preached.

After this he directed Simon to put out into the deep and let down the nets. Simon answered, "Master, we have toiled all night and taken nothing; nevertheless, at thy word I will let down the net." No sooner was this done than the net was filled to breaking, and Simon's partners, the two sons of Zebedee, came to help, when, at the call of Jesus, they brought their ships to land, and followed him. From these accounts the unbeliever may learn that when Jesus called Peter, either both Jesus and Peter were on the land, or one was on land and the other on sea, or both of them were at sea. He may also learn that the sons of Zebedee were present at the time, having come to help to get in the great catch, and were called with Peter; or that they were further on, sitting mending nets with their father, and were called afterward; or that they were neither present nor near at hand. He may also be assured that Simon was in his ship when Jesus came to call him, and that Jesus was on land when Andrew, Simon's brother, found Simon and brought him to Jesus to be called. The unbeliever must not hesitate because of any apparent incoherence or contradiction in the narrative. With faith it is easy to harmonize the three narratives above quoted, especially when you know that Jesus had visited Simon's house before the call of Simon,71 but did not go to Simon's house until after Simon had been called.72 Jesus went to Simon's house and cured his wife's mother of a fever. Robert Taylor,73 commenting on the fever-curing miracle, says: "St. Luke tells us that this fever had taken the woman, not that the woman had taken the fever, and not that the fever was a very bad fever, or a yellow fever, or a scarlet fever, but that it was a great fever – that is, I suppose, a fever six feet high at least; a personal fever, a rational and intelligent fever, that would yield to the power of Jesus' argument, but would never have given way to James' powder. So we are expressly told that Jesus rebuked the fever – that is, he gave it a good scolding; asked it, I dare say, how it could be so unreasonable as to plague the poor old woman so cruelly, and whether it wasn't ashamed of itself; and said, perhaps, Get out you naughty, wicked fever, you; and such like objurgatory language, which the fever, not used to being rebuked in such a manner, and being a very sensible sort of fever, would not stand, but immediately left the old woman in high dudgeon." This Robert Taylor, although a clergyman of the Church of England, has been convicted of blasphemy and imprisoned for writing in such wicked language about the bible. Simon Peter, as a disciple, performed many miracles, some when in company with Jesus, and more when separately by himself. These miracles, though themselves un-vouched by any reliable testimony, and disbelieved by the people among whom they worked, are strong evidence in favor of the apostolic character claimed for Peter.

On one occasion the whole of the disciples were sent away by Jesus in a ship, the Savior remaining behind to pray. About the fourth watch of the night, when the ship was in the midst of the sea, Jesus went unto his disciples, walking on the sea. Though Jesus went unto his disciples, and as an expeditious way, I suppose, of arriving with them, he would have passed by them, but they saw him, and supposing him to be a spirit, cried out. Jesus bid them be of good cheer, to which Peter answered, "Lord, if it be thou, bid me come unto thee."74 Jesus said, "Come," and Peter walked on the water to go to Jesus. But the sea being wet and the wind boisterous, Peter became afraid, and instead of walking on the water began to sink into it, and cried out "Lord save me," and immediately Jesus stretched out his hand and caught Peter.

Some object that the two gospels according to John and Mark, which both record the feat of water-walking by Jesus, omit all mention of Peter's attempt. Probably the Holy Ghost had good reasons for omitting it. A profane mind might make a jest of an Apostle "half seas over," and ridicule an apostolic gatekeeper who could not keep his head above water.

Peter's partial failure in this instance should drive away all unbelief, as the text will show that it was only for lack of faith that Peter lost his buoyancy. Simon is called Bar-Jonah, that is, son of Jonah; but I am not aware if he is any relation to the Jonah who lived under water in the belly of a fish three days and three nights.

It was Simon Peter who, having told Jesus he was the Son of God, was answered, "Blessed art thou Simon Bar-Jonah, flesh and blood hath not revealed it unto thee."75 We find a number of disciples shortly before this, and in Peter's presence, telling Jesus that he was the Son of God,76 but there is no real contradiction between the two texts. It was on this occasion that Jesus said to Simon, "Thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it, and I will give thee the keys of the kingdom of Heaven; and whatsoever thou shalt bind on earth shall be bound in Heaven, and whatsoever thou shalt loose on earth shall be loosed in Heaven."