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HPB-SB-14-115: Difference between revisions
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<div>{{Style P-Align center|1=LIGHT.<br>December 9, 1882.}}</div> | |||
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{{Style P-Title|“THE PERFECT WAY” AND ITS CRITICS.}} | |||
{{Style P-Align center|1=''To the Editor of'' “Light.”}} | |||
{{Style S-Small capitals|Sir,}}—A slashing pen is apt to be dangerous to its employer. In the impetuosity of his onslaught, “Trident” has done himself, no less than others, an injustice. Let me, then, once again, enter the lists, this time to tender a helping hand to my too adventurous opponent. | {{Style S-Small capitals|Sir,}}—A slashing pen is apt to be dangerous to its employer. In the impetuosity of his onslaught, “Trident” has done himself, no less than others, an injustice. Let me, then, once again, enter the lists, this time to tender a helping hand to my too adventurous opponent. | ||
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{{Style P-Align center|1=''To the Editor of'' “Light.”}} | |||
{{Style S-Small capitals|Sir,}}—It is necessary to give a reply, which shall be made as brief as possible, to the questions and statements made on the above subject in a letter printed in a recent issue of “Light,” under the heading, “Teachings of ‘The Perfect Way.’” | {{Style S-Small capitals|Sir,}}—It is necessary to give a reply, which shall be made as brief as possible, to the questions and statements made on the above subject in a letter printed in a recent issue of “Light,” under the heading, “Teachings of ‘The Perfect Way.’” | ||
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In the 2nd chapter of Matthew it is stated that Jesus was a “Nazarene.” The fact that the writer refers to prophecy for his authority plainly shews that he means not a Nazarene in the sense of a mere inhabitant of Nazareth, but a “Nazarite,” for the reference made can only be to the declaration of Jacob (Genesis, xlix. 26), in which the word ''nâzîr'' occurs for the first time in the Bible, and in the Protestant version is translated “''separate''”; to the directions given by an angel to the mother of Samson; and to the vow of Hannah in regard to Samuel. According to ecclesiastical tradition, a Nazarene or Nazarite appears to have been one who wore his hair long, clothed himself in a single outer garment without seam, abstained from fermented drinks, and, in the higher degrees of the order, as among the Essenes, from flesh-meats also, after the manner of John the Baptist. The belief that Jesus was one of this order is not only supported by Gospel statement, but by legendary art, based on early conviction and doctrine, as is conclusively shewn by all the Christian representations of the Master, depicting Him invariably in the Nazarite garb, with flowing hair and beard. That He was an adherent of John’s doctrine appears further probable from the fact that He sought and underwent baptism at the hands of the latter, and the very word “Essene” is derived from a root signifying “Bather.” To be “bathed” was, therefore, to profess Essenism. | In the 2nd chapter of Matthew it is stated that Jesus was a “Nazarene.” The fact that the writer refers to prophecy for his authority plainly shews that he means not a Nazarene in the sense of a mere inhabitant of Nazareth, but a “Nazarite,” for the reference made can only be to the declaration of Jacob (Genesis, xlix. 26), in which the word ''nâzîr'' occurs for the first time in the Bible, and in the Protestant version is translated “''separate''”; to the directions given by an angel to the mother of Samson; and to the vow of Hannah in regard to Samuel. According to ecclesiastical tradition, a Nazarene or Nazarite appears to have been one who wore his hair long, clothed himself in a single outer garment without seam, abstained from fermented drinks, and, in the higher degrees of the order, as among the Essenes, from flesh-meats also, after the manner of John the Baptist. The belief that Jesus was one of this order is not only supported by Gospel statement, but by legendary art, based on early conviction and doctrine, as is conclusively shewn by all the Christian representations of the Master, depicting Him invariably in the Nazarite garb, with flowing hair and beard. That He was an adherent of John’s doctrine appears further probable from the fact that He sought and underwent baptism at the hands of the latter, and the very word “Essene” is derived from a root signifying “Bather.” To be “bathed” was, therefore, to profess Essenism. | ||
There is no evidence, written or traditional, that Jesus ever partook of flesh. The phrase, “the Son of Man is come eating and drinking,” is plainly shewn by the context (in the revised edition) to refer to the eating of ''bread''; and it implies that Jesus did not push abstinence to asceticism, as did John. The Paschal Lamb difficulty (in connection with the Last Supper) arises out of a simple misunderstanding, easily rectifiable. The Last Supper is shewn in the Gospel of John, who himself was a prominent figure on the occasion, | There is no evidence, written or traditional, that Jesus ever partook of flesh. The phrase, “the Son of Man is come eating and drinking,” is plainly shewn by the context (in the revised edition) to refer to the eating of ''bread''; and it implies that Jesus did not push abstinence to asceticism, as did John. The Paschal Lamb difficulty (in connection with the Last Supper) arises out of a simple misunderstanding, easily rectifiable. The Last Supper is shewn in the Gospel of John, who himself was a prominent figure on the occasion,* to have taken place on the evening of the thirteenth day of the month of Nisan, that is, as is many times distinctly affirmed, ''before'' the day of the Paschal meal, which was the fourteenth of Nisan. On this latter day (Friday) the Crucifixion itself took place, for we are told in all four Gospels that this event occurred on the preparation day of the Sabbath, which Sabbath, being also the Convocation day, was “an high day.” The date of the Crucifixion is unmistakably fixed by John in the verse: “They led Jesus, therefore, into the palace; and it was early; and they themselves entered not into the palace, that they might not be defiled, ''but might eat the Passover.''” | ||
That the Crucifixion took place the day after that of the Last Supper, is clearly stated by all four Evangelists, and this fact affords plain evidence that the mention of the “eating of the Passover” in relation to the Supper is an erroneous interpolation, for all of them agree that it was held on the thirteenth of Nisan (Thursday), on which day the Passover ''could not have been eaten.'' | That the Crucifixion took place the day after that of the Last Supper, is clearly stated by all four Evangelists, and this fact affords plain evidence that the mention of the “eating of the Passover” in relation to the Supper is an erroneous interpolation, for all of them agree that it was held on the thirteenth of Nisan (Thursday), on which day the Passover ''could not have been eaten.'' | ||