The Mistakes of Jesus - William Floyd (warren buffett book recommendations .TXT) 📗
- Author: William Floyd
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This train of thought implies that education is of no importance where belief is concerned.
Difficult or Easy?
After enumerating the many hardships that must be endured by his followers, Jesus contradicted himself by saying, "For my yoke is easy, and my burden is light."[14]
Charity
There are apparent contradictions in his instructions regarding charity: "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."[15] "Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven."[16]
The Scriptures Upheld
Jesus reverenced the Hebrew Old Testament.
"Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled."[17]
And yet Jesus was the reformer, overthrowing ancient customs, renouncing the old principle of a tooth for a tooth, improving upon the Mosaic law. He was inconsistent.
Illogical
The logic of Jesus is often difficult to follow.
"And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged."[18]
Jesus admitted his obscurity: "These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father."[19]
That time has never come.
Parables Deceptive
Jesus explained his obscurity in this way: "Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand."[20] "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 should be forgiven them."[21]
In other words, Jesus, who said he came to save the world, concealed his meaning for fear some of his hearers should be converted and their sins be forgiven—which is exactly what he sought to bring about.
Obscurity in a teacher is a great defect, especially when he glories in his ambiguity. If any Christians wish that Jesus had been more clear, then Jesus does not appear perfect to them, and they should admit his imperfections.
[1] Matt. xxii, 41-45.
[2] John v, 31.
[3] John viii, 14.
[4] John viii, 17-18.
[5] John x, 30.
[6] John xiv, 28.
[7] John v, 22.
[8] John viii, 16.
[9] John xii, 47.
[10] John x, 39.
[11] John vi, 53-58.
[12] Matt. xi, 25.
[13] Mark x, 15.
[14] Matt. xi, 30.
[15] Matt. v, 16.
[16] Matt. vi, 1.
[17] Matt. v, 17-18.
[18] John xvi, 8-11.
[19] John xvi, 25.
[20] Luke viii, 10.
[21] Mark iv, 11-12.
DEFICIENT INSTRUCTIONSIn a number of instances the teachings of Jesus are so incomplete, or so inappropriate, as to render no assistance in meeting similar situations in modern life. Either his meaning is not clear, or his instructions are too primitive to be applicable to our civilization.
Labor
The relation between employer and employee is one that requires practical guidance. Let us see what information Jesus gave on this important subject.
The parable of the laborers[1] relates that an employer hired men to work in his vineyard for twelve hours for a penny, and that he paid the same wage to other workers who toiled only nine, six, three and one hour. When those who had worked longest resented this treatment, as modern strikers would, the employer answered, apparently with Jesus' approval: "Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last."
This parable may be a comfort to autocratic employers, sustaining them in their determination to dominate labor, but the principles enunciated are lacking in social vision. Equal pay for unequal work is approved, and the employer is vindicated in regulating wages and hours as he sees fit without regard for justice or the needs of the workers. In the manner of modern employers, the "goodman" calls his worker "Friend" but treats him with contempt. Jesus taught that the workers were wrong in demanding justice, that the employer was justified in acting erratically, as the money paid was his. He presented the issues between capital and labor and sided with capital. He stated the fact that the first shall be last, but said nothing to remedy that unfortunate situation. He did not explain how workers could obtain proper compensation for their labor.
Jesus assumed a fair attitude when he said, "The labourer is worthy of his hire", and, "It is enough for the disciple to be as his master, and the servant as his lord", but he continued with doubtful logic: "If they have called the master of the house Beelzebub, how much more shall they call them of his household", implying that if an employer is worldly-minded his servants will be even worse.
Little respect is shown for employees in the remark, "The hireling fleeth, because he is an hireling, and careth not for the sheep."[2] Probably in those days as now many an employee stuck to his post nobly to do his duty.
The meaning is obscure in his other comment upon an employer who told his tired servant to serve his master first, ending with the enigma, "We are unprofitable servants: we have done that which was our duty to do."[3]
Usury
In the parable of the talents the servant who did not put his money out at usury to make profits was condemned: "And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth."[4] Punishment was to be severe in Jesus' program; the disobedient servant "shall be beaten with many stripes." Jesus did not advise leniency in such instances except that "he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes."[5] In his estimation the servant was a slave to be punished corporeally by his master, even if ignorant of his wrong-doing.
A Dr. Taylor, former Yale College theologian, is reported to have said: "I have no doubt that if Jesus Christ were now on earth he would, under certain circumstances, become a slaveholder." A Southern divine in 1860 could well maintain that slavery was approved in both Old and New Testaments, but no Christian would now impute slaveholding to Jesus. The standard of human relationships has improved since slaveholding days in America. The modern attitude toward servants, though by no means perfect, is superior to the relationships between master and servants accepted by Jesus. Slavery was the custom of the times and Jesus did not rise above it.
In the parable of the unmerciful servant[6] Jesus taught the duty of forgiveness. He rightly rebuked the servant who oppressed his subordinates after being well treated by his lord. But the punishment suggested by Jesus for the abominable conduct was extremely harsh: "And his lord was wroth and delivered him to the tormentors, till he should pay all that was due unto him." Torture for criminals was thus taught by Jesus.
Jesus, apprenticed to his father in his youth, never did any practical work so far as we know. He lived on the charity of others, setting an example that would bring trouble to anyone who followed in his train. If anything, he was an agitator, a peripatetic propagandist, teaching what he believed right but not working to support himself and therefore not being a good example for the workaday world today.
Economics
Nothing in the teachings of Jesus was more definite than his denunciation of riches.
"Lay not up for yourselves treasures upon earth ... A rich man shall hardly enter into the kingdom of heaven ... It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God ... The rich man also died, and was buried; and in hell he lifted up his eyes, being in torments ... Woe unto you that are rich."
These strictures upon the rich appear somewhat severe, and Jesus went much farther, condemning even ordinary thrift and precaution.[7]
According to Acts ii, 44-45 and iv, 32, "All that believed were together and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need ... Neither said any of them that aught of the things which he possessed was his own; but they had all things common."
It is to be presumed that the disciples practiced this communism at the instruction of Jesus. If Jesus approved of communism was he right or wrong?
"Blessed be ye poor."[8]
Poverty is not a blessing but a curse. Jesus taught the theory that the poor would be rich hereafter while the rich would be in hell.
Punishment for Debts
We have seen that Jesus expected an unjust servant to be tormented until he paid in full. There are also other evidences that he approved of imprisonment for debt. "Agree with thine adversary quickly, while thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing."[9]
A legislator who patterned his life after Jesus would be justified in enacting laws imprisoning for debt and scourging for misdemeanors.
Some may say that the sentiments expressed by Jesus were not mistakes but merely presented the customs of his day. Possibly he did not intend to advise all that he seemed to approve; but if Jesus was a practical and prophetic guide he should
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