Critics have remarked in several circ.u.mstances of the life of Jesus, that he was frequently liable to commit mistakes. For example, on the occasion we speak of, he gave the name of _Abiathar_ to the high priest who permitted David to eat the shew bread. The Holy Spirit, however, informs us, in the first book of Kings, that this high priest was called _Achimelech_. The error would be nothing if an ordinary man had fallen into it, but it becomes embarra.s.sing in a man-G.o.d, or in G.o.d made man, whom we ought to suppose incapable of blunders.
On the same occasion, Jesus maintained that the priests themselves violated the Sabbath, by serving G.o.d in the temple on that day; and, this, according to the principles of theology, is confounding _servile_ works with _spiritual_. But this is to have the same idea of a robbery and of an oblation; it is to tax G.o.d with being ignorant of what he did, by ordaining, at one and the same time, the observance and the violation of a day which he had consecrated to repose.
Our doctors further justify Jesus by saying, that, as G.o.d, he was absolute master of all things. But in that case he ought to have procured better fare for his disciples. It would not have cost him more to have permitted them to encroach on the table of some rich financier of Jerusalem, or even that of the high priest, who lived at the expense of G.o.d his Father, than to permit his followers to forage in the fields of the poor inhabitants of the country. At least it was previously necessary to verify such sovereignty over all things in the eyes of the Jews, who, from not knowing this truth, were offended at the conduct which the Son of G.o.d seemed to authorise. It is apparently on this principle several Christian doctors have pretended, that _all things appertain to the just_; that it is permitted them to seize on the property of infidels and the unholy; that the clergy have a right to levy contributions on the people; and that the pope may dispose of crowns at his pleasure. It is on the same principle that actions are defended, which unbelievers regard as usurpations and violence, exercised by the Christians on the inhabitants of the new world. Hence it is of the utmost importance to Christians not to depart from the example which Jesus has given them in this pa.s.sage of the gospel; it appears especially to concern the rights of the clergy.
Pretensions, so well founded, did not, however, strike the carnal minds of the Jews; they persisted in believing that it was not permitted to rob, particularly on the Sabbath; and not knowing the extent of the rights of Jesus, they considered him an impostor, and his disciples knaves. They believed him to be a dangerous man, who, under pretence of reformation, sought to subvert their laws, trample on their ordinances, and overturn their religion. They agreed, therefore, to collect the proofs they had against him, accuse, and cause him to be arrested. But our hero, who had information of their designs, frustrated them by leaving Jerusalem.
CHAPTER IX.
JESUS WORKS NEW MIRACLES--ELECTION OF THE TWELVE APOSTLES.
As soon as Jesus was safe from the malice of his enemies, and found that he was among persons of more favourable dispositions than the inhabitants of Jerusalem, he again commenced working miracles. His experience convinced him, that to gain the capital, it was necessary to augment his forces in the environs, and procure, in the country, a great number of adherents, who might, in due time and place, aid him in overcoming the incredulity of priests, doctors, and magistrates; and put him in possession of the holy city, the object of his eager desires.
These new prodigies, however, produced no remarkable effect. The Jews, who had been at Jerusalem during the pa.s.sover, on returning home, prepossessed their fellow-citizens against our missionary. If he found the secret of gaining the admiration of the people in the places he pa.s.sed through on leaving the capital, he had the chagrin to find opponents in the Pharisees and doctors. The following fact shows to what a degree the people were influenced:--On a Sabbath, Jesus entered the synagogue of a place, the name of which has not been preserved. He there found a man who had, or said he had, a withered hand. The sight of the diseased, who was, probably, some noted mendicant and knave, and the presence of the physician, excited the attention of the doctors. They watched Jesus closely--"Let us see, (said they, one to another) if he will dare to heal this man on the Sabbath day." But observing that Jesus remained inactive, they questioned him as to the Sabbath, for which he had, on so many occasions, shown but little respect. It was apparently one of the princ.i.p.al points of his reform, to abrogate a number of festivals. The doctors asked him, "Master, is it lawful to heal on this day?" He was frequently in the habit of answering one question by another: Logic was not the science in which the Jews were most conversant. Jesus replied, "Is it lawful to do good on the Sabbath day, or to do evil--to save life, or to take it away?" This question, according to Mark, confounded the doctors. Nevertheless, there is reason to believe, unless we suppose the Jews to have been a hundred times more stupid than they really were, that this question was ill timed. They were prohibited from applying to servile occupations only, but must have been permitted to discharge the most urgent duties of morality even on the Sabbath day. It is to be presumed, that a midwife, for example, lent her ministry on that day, as on any other. It is stated in the Talmud, that it was permitted to annoint the sick with oil on the Sabbath. The Essenians observed the Sabbath with so much rigor, that they did not allow themselves to satisfy the most pressing wants of life. This, perhaps, gave occasion to the reproaches with which this sect loaded Jesus, who had by his own authority reformed this ridiculous custom.
Jesus continued his questions, and asked them, if when a sheep fell into a ditch on the Sabbath, they would not draw it out? Hence, without waiting for an answer, he very justly concluded that it was permitted to do good on that day. To prove it, he said to the sick, whom he had, perhaps, suborned to play this part in the synagogue, "Arise, stand up, and stretch forth thy hand;" and immediately his hand became as the other. But Jesus, finding this prodigy produced no change in their minds, darted a furious look on the a.s.sembly, and, boiling with a holy choler, instantly forsook the detestable place. Matt. xii. Mark xii. 6.
Jesus acted wisely; for these naughty doctors immediately took counsel with the officers of Herod, "how they might destroy him." Informed of every thing by his adherents, he gained the sea sh.o.r.e, where it was always easy for him to effect his escape. His disciples, several of whom understood navigation, followed him. A number of people, more credulous than the doctors, resorted to him on the noise of his marvels. There came hearers from Galilee, from Jerusalem, from Idumea, from the other side of Jordan, and even from Tyre and Sidon. This mult.i.tude furnished him with a pretext for ordering his disciples to hold a boat in readiness, that he might not be too much thronged, but, in truth, to escape, in case it should be attempted to pursue him.
On this sh.o.r.e, favorable to his designs, Jesus performed a great number of miracles, and cured an infinity of people. We must piously believe it on the word of Matthew and Mark. These wonders were performed on the sick, and especially on the possessed. The latter, at whatever distance they perceived the Saviour, prostrated themselves before him, rendered homage to his glory, and proclaimed him the "Christ;" whilst he, always full of modesty, commanded them with threats not to reveal him; the whole to accomplish a prophecy, which said of him, _He shall not dispute, nor cry, nor make his voice be heard in the streets_; a prophecy, which, however, was frequently contradicted by his continual disputes with the doctors and Pharisees, and by the uproar he occasioned in the temple, in the streets of Jerusalem, and in the synagogues.
Nothing is more astonishing than the obstinacy of the devil in acknowledging Jesus, and confessing his divinity, and the stubbornness of the doctors in not recognizing him, in spite of his cares to make the one silent to convince the others. It is evident, that the son of G.o.d has come with the sole intent of preventing the Jews from profiting by his coming, and acknowledging his mission. It may be said that he has shown himself merely to receive the homage of satan; at least we perceive only the devil and his disciples proclaiming the character of Jesus.
When he had preached much, cured much, and exorcised much, our missionary wished to be alone to reflect on the situation of his affairs. With a view to enjoy more liberty, he ascended a mountain, where he spent the whole night. The result of his solitary reflections was, that although he required a.s.sistants, he could no longer, without giving umbrage to the government, continue marching up and down with a company so numerous as that of the idlers who composed his suite.
When day appeared, he called those of his disciples whom he judged most worthy of confidence, and selected twelve to remain near his person.
This is what Luke says; but Mark insinuates that he chose his twelve apostles on purpose to send them on a mission. As Jesus, however, a.s.sures us, that he chose them _to be near him_, and as the apostles, content with begging and making provision for themselves and their master, did not perform any mission during his life, at least out of Judea, we shall adhere to the first opinion. The names of these apostles were Simon Peter, Andrew, Matthew, Simon-Zelotes, James, Philip, Thomas, Jude, John, Bartholomew, another James, and Judas Iscariot, the treasurer.
As Jesus had no money to give his disciples, he told them no doubt to go and push their fortune. He, however, took care to impart to them his secret; to teach them the art of miracles, to cure diseases, and to cast out devils. He also gave them the power of remitting sins, and to bind and unbind in the name of Heaven; prerogatives, which, if they did not enrich the apostles, have been worth immense treasures to their successors. To them the roughest staff has become a _crosier_, a staff of command, making its power felt by the mightiest sovereigns of the earth. The _bag_ or _wallet_ of the apostles has been converted into treasures, benefices, princ.i.p.alities and revenues. Permission to beg has become a right to exact t.i.thes, devour nations, fatten on the substance of the wretched, and enjoy, by _divine right_, the privilege of pillaging society, and disturbing it with impunity. The successors of the first missionaries of Jesus, though professing to be mendicants, enjoyed the prerogative of coercing all who refused to bestow charities on them, or to obey their commands. Many have imagined, that Jesus never concerned himself about the subsistence of the ministers of the church; but if we examine attentively the gospel, especially the Acts of the Apostles, we shall find the basis of the riches, grandeur, and even despotism of the clergy.
CHAPTER X.
SERMON ON THE MOUNT--SUMMARY OF THE MORALITY OF JESUS--OBSERVATIONS ON THAT MORALITY.
The dread of being arrested having constrained Jesus to abandon the cities, where he had many enemies, the country became his ordinary residence. The people, or at least some male and female devotees whom he had converted, furnished provisions to the divine man and his followers.
Obliged to wander about, bury themselves in mountains and in deserts, and sleep in the open air, our apostles became discontented with their lot. In spite of the spiritual graces, which they received in the society of the messiah, these carnal men expected something more substantial on devoting themselves to his service. They were doubtless promised important posts, riches, and power in the kingdom he was about to establish. Jesus on this account frequently experienced as much difficulty in retaining them, as in convincing the rebellious Jews by his miracles and conclusive arguments. The measure of their appet.i.te, and well being, was at this time, the only rule of their faith. To prevent their murmurs, and familiarize them with a frugal life, which our missionary saw he would be obliged, perhaps for a long time, to make them lead, he p.r.o.nounced an oration on true happiness: it is the one known by the name of the Sermon on the Mount, and related by Matthew, chap v.
According to our orator, true happiness consists in _poverty of Spirit_; that is, in ignorance, and contempt of knowledge, which bids us exercise our reason, and strips man of the blind submission that is necessary to induce him to submit to a guide. Jesus preached a pious docility, which implicitly credits every thing without examination; and to tell them, that the kingdom of heaven would be the reward of this happy disposition. Such is the sense which the church has given to the words of Jesus, "Blessed are the poor in spirit, for theirs is the kingdom of heaven."
Among the apostles, there were some whose pa.s.sionate dispositions might have been prejudicial to the progress of the sect. It may in general be presumed, that rough men, devoid of education, have repulsive manners.
Jesus demonstrated the necessity of meekness, civility, and patience, in order to gain proselytes; he recommended moderation and toleration, as the certain means of insinuating themselves into the minds of men, of thriving in the world, and as the surest way of making conquests. This is the true sense of these words, "Happy are the meek, for they shall inherit the earth."
Wishing to inspire them with courage, and console them for their miserable situation, he told them, that to live in tears is felicity, and an infallible method of expiating iniquity. He promised that their vexations should not endure forever; that their tears should be dried up; that their misery should terminate; and that their hunger should be appeased. These consolations and promises, were indispensably necessary to fortify the apostles against every accident which, in the course of their enterprises, might befal them in the retinue of a chief dest.i.tute of riches and power, and incapable of procuring to himself or others the comforts of existence.
Jesus, with a view, no doubt, of sweetening the lot of his apostles, recommended compa.s.sion to the listening mult.i.tude, of which he, as well as his party, stood in the greatest need. It is readily perceived, that the messiah felt the most imperious necessity to preach charity to his auditors; for he lived on alms, and his success depended on the generosity of the public, and the benefactions of the good souls who hearkened to his lessons.
The preacher recommended peace and concord; dispositions necessary to a new born, weak, and persecuted sect; but this necessity ceased when this sect had attained strength enough to dictate the law.
He afterwards fortified his disciples against the persecutions which they were to experience; he addressed their self love--spurring them on by motives of honor: "Ye are (says he) the salt of the earth, the light of the world." He gave them to understand that they were the "successors of the prophets," men so much respected by the Jews: and, to share in whose glory, they ought to expect the same crosses which their ill.u.s.trious predecessors experienced. He told them to regard hatred, persecution, contempt, and the deprivation of every thing that const.i.tutes the well being and happiness of man, as true felicity, and most worthy of heavenly rewards.
After haranguing his disciples, he addressed himself to the people. He presented to them a new morality, which, far from being repugnant to that of the Jews, could easily be reconciled with it. Things were not as yet sufficiently matured for abrogating the law of Moses: too great changes alarm mankind. A feeble missionary must at first confine himself to reforming abuses, without seeking to probe to the bottom. Jesus wisely contented himself with showing, that the law was faulty in some particulars, and that he proposed to perfect it. Such is the language, of all reformers.
Jesus expressly declared, that he was not come to destroy, but to fulfil the law: and he affirmed that, in heaven, ranks would be fixed according to the rigorous observance of all its articles. He insinuated, however, to his audience, that neither they, nor their doctors, understood any part of that law which, they believed, they faithfully practised. He undertook, therefore, to explain it; and as all reformers pretend to puritanical austerity, and to a supernatural and more than human perfection, he went beyond the law. The following is the substance of his marvellous instructions:
You have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be punished with death; but I say unto you, that it is necessary to extend this prohibition and punishment even to wrath, seeing it is wrath which urges one on to put his fellow creature to death. You would punish adultery only when it is committed; but I tell you, that desire alone renders one as culpable as fact. You, perhaps, will answer, that man is not the master of his pa.s.sions and desires, and that he can hardly resist them: I agree with you in this; you have not any power, even on the hairs of your head. The penances, sacrifices, and expiations which your priests impose, are not capable of procuring the remission of your sins; behold, then, the only means of preventing them, or making reparation: has your eye, or any of your members solicited you to commit iniquity? Cut off that member, or pull out that eye, and cast it from you; for it is more expedient that one of your members should perish, than that the whole body be thrown into h.e.l.l fire. If Moses, inspired by the divinity, had known this h.e.l.l, destined for your suffering eternal punishment, he would not have failed to menace you with it; but he was ignorant of the dogma of another life; he spoke only of the present, to which he has limited your misfortunes, or your felicity. Had it not been for this, he would not have neglected to acquaint you with a fact so well calculated to inspire you with fear, and render life insupportable.
We are quite surprised at finding, that Moses and the ancient Hebrew writers have no where mentioned the dogma of a future life, which now-a-days forms one of the most important articles of the Christian religion. Solomon speaks of the death of men by comparing it with that of brutes. Some of the prophets, it is true, have spoken of a place called _Cheol_, which has been translated _h.e.l.l (Enfer)_; yet it is evident, that this word implies merely sepulchre or tomb. They have also translated the Hebrew word _Topheth_ into _h.e.l.l_: but on examining the word, we find that it designates a place of punishment near Jerusalem, where malefactors were punished, and their carcases burned. It was after the Babylonish captivity that the Jews knew the dogma of another life, and the resurrection, which they learned of the Persian disciples of Zoroaster. In the time of Jesus, that dogma was not even generally received. The Pharisees admitted it, and the Sadducees rejected it.
You use too freely (proceeded our missionary) the permission of divorce; the least disgust makes you repudiate your wives; but I tell you, that you ought to repudiate them only when you have surprised them in adultery. It is cruel to stone one for this fault; we ought to have respect for the weakness of the s.e.x. Jesus, whose birth was very equivocal, had particular reasons for wishing that adultery should be treated with indulgence. Independently of Mary his mother, from whom Joseph was probably separated, our preacher had in his train dames, whose conduct had not been irreproachable anterior to their conversion.
Besides Mary Magdalene, who was a noted courtesan, Jesus had in his suite Joanna, wife of Chuza, Herod"s steward, who, according to the tradition, robbed and forsook her husband to follow the messiah, and a.s.sist him with her property. Moreover, the indulgence which he preached must have gained him the hearts of all the ladies in his auditory.
The messiah continued nearly in these terms:--G.o.d has of old promised you blessings, prosperity, and glory; but he has changed his intention, and revoked these promises. As you were almost always, and still are the most unhappy, the most foolish, and most despised people on earth, you ought to suspect that these pompous promises were mere allegories. You ought, therefore, to have an abject and mortifying morality, conformable to your genius, your situation, and your misery. If it does not procure you welfare in this world, you should hope that it will render you more happy in the next. Your humiliations are the certain means of attaining one day that glory, which hitherto neither you nor your fathers have ever been able to acquire. When therefore a person shall give you a blow on one cheek, offer him the other. Do not go to law--lawyers will ruin you; and, besides, the poor are always in the wrong when opposed to the rich. Give to whoever asks of you, and refuse nothing you possess; it is by relying on the punctual practice of this important precept, that I send my disciples into the world without money or provisions.
I do not give you any description of paradise--it is sufficient to know that you will be perfectly happy there. But to get there, it is necessary to be more than men--it is necessary to love your enemies; to render good for evil; to preserve no remembrance of cruel outrages; to bless the hand that strikes you; and not to speak one silly word; for one only will precipitate you into h.e.l.l. Have a pleasant aspect when you fast; but especially live without foresight. Acc.u.mulate nothing, lest you excite the wrath of my father. Think not of to-morrow--live at random, like the birds that never think of sowing, gathering, or acc.u.mulating provisions. Detach yourselves from all things below--seek the kingdom of G.o.d, which I and my disciples will give you for your charities. This conduct cannot fail to plunge you into misery; but then you shall beg in your turn. G.o.d will provide for your wants--ask and it shall be given you. Do not beggars find, agreeably to our divine precepts, wherewith to live at the expense of the simpletons who labor?
My disciples and I, are a proof that without toil, one may avoid difficulties, and not perish by hunger? If our manner of living appears not to agree with my language, I charge you not judge my actions, nor condemn your masters and doctors. Do not intermeddle with state affairs;--that care is reserved for me, and those in whom I confide. The master is superior to the disciple--it is to me in particular you ought to listen. If you call me master, it is necessary to do what I desire you. The practice of my morality is difficult, and even impossible to many persons; but the broad and easy way conducts to perdition; and to enter heaven, it is necessary to be as perfect as my heavenly father. I must caution you against my enemies, or those who shall preach a contrary doctrine. Treat them as wolves; they are false prophets--show them no indulgence: for it is not to them that you ought to be humane, tolerant, and pacific.
In the course of his sermon Jesus taught them a short form of prayer, known by the name of _the Lord"s prayer_. Though the Son of G.o.d may have shewn himself on this occasion the enemy of long prayers, the Christian church is full of pious sluggards, who, in spite of his decision, believe they cannot perform any thing more agreeable to G.o.d, than spending their whole time in mumbling prayers in a very low tone, singing them in a high one, and frequently in a language they do not understand. It appears, that in this, as in many other things, the church has rectified the practice of its divine founder.
Matthew informs us, that the discourse, of which we have given the substance, transported the people with admiration, for Jesus instructed them as one having authority, and not as the scribes.--The latter, perhaps, spoke in a more simple manner, and consequently less admired by the vulgar, whose wonder is excited in proportion to their inability to comprehend, or practise the precepts given them. Thus the sermon of Jesus had not, at that time, any contradictors. It has however, furnished ample scope for dispute to our casuists and theologians. They have subtlely distinguished between things which were merely of _counsel_, and those of _precept_ which ought rigorously to be observed.
It was soon felt, that the sublime morality of the Son of G.o.d did not suit mankind, and its literal observance was destructive to society. It was, therefore, requisite to moderate it, and recur to that marvellous distinction, in order to shelter the honour of the divine legislator, and reconcile his fanatical morality with the wants of the human race.
Moreover, this discourse presents difficulties, which will always appear embarra.s.sing to persons accustomed to reflect on what they read. They find, that it is ridiculous and false to say, a law is accomplished, when it is proposed and permitted to violate it, and add or retrench the most essential points. Since the time of Jesus, why has the Jewish law been completely abrogated by Paul and his adherents, who, as we have seen, ceceded from the Christian partizans of Judaism? Why do Christians entertain at present so much horror at that same Judaism, except indeed when the privileges and pretensions of the clergy are in question--articles on which our Christian priests are very judaical, and which they have prudently borrowed from Leviticus; all to supply the neglect of Jesus, who was not sufficiently attentive either to their temporal interests, _divine rights_, or sacred hierarchy? By what law do the inquisitors (if Christians) in Portugal and Spain burn those who are accused, or convicted, of having observed the usages of a law, which Jesus has declared he did not wish to _abolish_, but to _fulfil_? By what law have Christians, dispensed with circ.u.mcision, and permit them selves to eat pork, bacon, pudding, hare, &c? Why has sunday, or the day of the sun among Pagans been subst.i.tuted for Sabbath or Sat.u.r.day?
2dly, It is held unjust to punish in the same manner a man in a pa.s.sion and a murderer. One may be in a pa.s.sion and restrain himself, or afterwards repair the injury; but he cannot restore life to a man whom he has deprived of it.
3dly, The restriction of divorce to the single case of adultery is a law very hard, and very prejudicial to the happiness of married persons.
This precept compels a man to live with a woman who in other respects may be odious to him. Besides, it is generally difficult to convict a female of adultery; she usually takes precaution to avoid this. Is it not very grievous, and even dangerous to live with a person who occasions continual suspicions?
4thly, It is absurd to make a crime of _desire_, especially without supposing the _liberty_ of man; but Jesus is not explicit on that important article. On the contrary, from the train of his discourse he appears to recognize the _necessity_ of man, who has no authority over a single hair of his head. Paul, his apostle, declares in many places against the liberty of man, whom he compares with a vessel in the hands of a potter. But if there be no proportion between the workman and his work; if the latter has no right to say to the former, _why have you fashioned me thus_? if there be no a.n.a.logy between them, how can they bear any relation to each other? If G.o.d is incorporeal, how does he act upon bodies? or how can these bodies disturb his repose, or excite in him emotions of anger? If man is relatively to G.o.d as an _earthen vase_, this vase owes neither thanks nor adoration to the potter who gave him so insignificant a form. If this power is displeased with his own vessel because he formed it badly, or because it is not fit for the uses he intended, the potter, if he is not an irrational being, can only blame himself for the defects which appear. He no doubt can break it in pieces, and the vase cannot prevent him; but if instead of forming it anew, and giving it a figure more suitable to his designs, he punishes the vase for the bad qualities he has conferred upon it, he would show himself to be completely deprived of reason. This, in fact, is the view which Christianity gives of its G.o.d. It represents mankind as having no more relation with the divinity than stones. But if G.o.d owes nothing to man; if he is not bound to show him either justice or goodness, man on his part can owe nothing to G.o.d. We have no idea of any relation between beings which are not reciprocal. The duties of men amongst themselves are founded on their mutual wants. If G.o.d has no occasion for these services, they cannot owe him any thing; neither can they possibly offend him by their actions.
5thly, It is a strange remedy to cut off or pluck out a member every time it is the occasion of sin; it contradicts the precept not to make an attempt on one"s life. Origen is blamed by the Christians for having performed an operation, which he no doubt judged necessary for preserving his chast.i.ty. It is not through the members, but the inclination, that a person sins: it is therefore absurd to say that one shall escape d.a.m.nation of the body by depriving himself of a member.
What would become of so many ecclesiastical libertines, if to appease the l.u.s.ts of the flesh, and make reparation for scandal, they should take it into their heads to follow the counsel of Jesus?
6thly, The suppression of a just defence of one"s person and rights against an aggressor or unjust litigant, is to overturn the laws of society. It is to open a door to iniquities and crimes, and render useless the exercise of justice. By such maxims a people could not exist ten years. To _love_ our enemies is impossible. We may _abstain_ from retaliating on the person by whom we are injured; but love is an affection which can only be excited in the heart by a friendly object.
7thly, The counsel or precept, to possess nothing, ama.s.s nothing, and think not of the morrow, would be very prejudicial to families:--a father ought to provide a subsistence for his children. These maxims can suit sluggards only, such as priests and monks, who hold labor in horror, and calculate on living at the expense of the public.
8thly, It is now easy to perceive, that the promises made the Jews by the mouth of Moses, inspired by the divinity, have not been verified literally, and are only allegorical. But it was not from the Son of G.o.d that the Jews should have learned this fatal truth. Once imposed on, they ought to have dreaded being again deceived by another envoy. Like Jesus, Moses had made promises; like Jesus, Moses had confirmed his promises and mission by miracles; yet these promises have been found deceptive, and merely allegorical. This idea ought to have created presumptions against the promises of Jesus.
9thly, To say, that it is necessary to be _poor in spirit_, and to say afterwards that to attain heaven it is necessary to be perfect as the heavenly father is perfect, is to make G.o.d a stupid being; to afford to atheists a solution for all the evil they perceive in nature; and to a.s.sert that to enter paradise one must be a fool. But has man the power of being spiritual or poor in spirit, reasonable or foolish, believing or unbelieving? Is not the holy stupidity of faith a gift which G.o.d grants only to whom he will? Is it not unjust to d.a.m.n people of understanding?