Lawhive

lawhive

Philochristus: Memoirs of a Disciple of the Lord by Edwin Abbott Abbott is part of the HackerNoon Books Series. You can jump to any chapter in this book . How Jesus now ruleth the world, sitting on the right hand of the Father in heaven. here How Jesus now ruleth the world, sitting on the right hand of the Father in heaven. Here must this history have an end. But I marvel how smoothly and easily the relation seemeth to have ascended from Jesus on earth to Jesus in heaven, as if by some ladder of easy ascent, and as though there were not seven heavens between. And perchance men would marvel the more, if I had been able to set down exactly the image of Jesus as he appeared to me at the first in my mother’s house at Sepphoris, or when he sat with us in the fishing-boat on the lake; so that the image of Jesus as he seemed then, might be compared with the image of Jesus as he seemeth now. But I know that I have not been able to do this. For my pen hath still outrun the story: and in adventuring to describe Jesus as he appeared to me on earth, I have often failed of my intent, and have described him, not as he appeared to me on earth, but as he was hereafter to appear to me from heaven. Oftentimes, musing on the difference between Jesus, as he was in deed and in truth, and Jesus, as we in Galilee supposed him to be, I have questioned myself and said, “Whence this waste of the life of the Lord Jesus? For if it be good for us to know him, and if the knowledge of him be eternal life, as we believe; then how much better had it been that we should have known him while he was alive, and not to have tarried for the knowledge till death had taken him from us?” Now, looking back, I seem to discern a reason for our ignorance, or, at the least, a certain wholesome fruit springing therefrom. For methinks, had we known the Lord Jesus as he was, and all his greatness and glory, and all that was to betide him, and his resurrection, and his ascension, even then when he sat with us at meat, and went in and out with us throughout the villages of Galilee; I say, had we known even then that Jesus was to be raised from the dead, and to sit at the right hand of God, methinks we could not have loved him so dearly, nor have spoken with him so familiarly, nor have questioned him so freely, revealing unto him all our infirmities, and trusting him as a friend, yea, loving him as a very son of man, even one of ourselves. But the Lord so ordained it that we should come to Jesus as to a great and good man, becoming infected with his spirit and imbued with the love of him as of a mortal being; and then, when he had caught our hearts as it were by guile, so that he had made himself now needful unto us even as the very breath of our lives, then began he to say unto us, “Whom say ye that I, the Son of man, am?” And lo, trying our hearts, we began to perceive that this same Son of man, who had so given life to our souls, could be none other than the very Son of the Living God. Hence it came to pass that, when he departed from us, and when we felt a void in our hearts, and when we questioned ourselves what it was that we had lost, and what it was that we most loved and trusted and revered, yea also, and what it was that we most worshipped as divine; then behold, searching our hearts, we found that there was nothing in heaven above nor in the earth beneath, nor in the waters under the earth, no, nor in the host above the heavens, that could compare with Jesus of Nazareth. And so it was that, when we worshipped him as the Son, it seemed not unto us as if we were honouring him by calling him God; but (if I may speak as a child) it seemed rather as though we were striving to honour God by saying that God was one with Jesus. For saying this, seemed all one with saying that God was Love. Therefore if any put this question unto me, “Why believest thou not that Romulus is God, and Liber, and Amphiaraus, and Elias, and Enoch (who all are said to have escaped death), and yet thou believest that Jesus of Nazareth is God?”: my answer is this, that I believe Jesus to be God, first, because God is Love, and Jesus is Love; secondly, because God is Might and Jesus is Might; and lastly, because, if Jesus was not indeed divine, then must he needs have been a poor deluded creature, unfit and unable to do any great work for the children of men. For certainly, albeit he was the most humble and lowly of men, yet did he ever speak of himself, not as one of many redeemers, but as the redeemer of men, the refuge of the wretched, the forgiver of sins, the source of life and truth. “But,” say some, “Jesus was of a surety not Might; for he came not as a conqueror, but as one conquered.” Now, methinks, concerning them that say such things, it was well said by Xanthias that “they are like unto the foolish giant Polyphemus, who could not think that Ulysses could be Ulysses indeed, for that he was not a giant like unto himself. In the same way certain persons of gross understanding” (even of such an understanding as I myself had, before that I had been enlightened by the spirit of Christ) “suppose that Jesus could not have been the Messiah, for that he did not come into the world as they themselves would have come, nor do the works which they themselves would have done, had they been Messiahs. For they would have come into the world, forsooth, riding on the clouds, or borne on chariots of fire, or working signs in heaven or portents upon earth. Now this is even such a Messiah as Polyphemus would have devised for himself. But it was surely a much more divine thing that the Word of God should come into the world as a poor man, and the child of the poor (as if to shew that no estate of man is too low to be sanctified by the Divine Word); and that he should subdue all men unto himself, not by force nor portents, but by love, patience, and suffering; submitting himself patiently to all the laws of the world, yea even to the law of death, and yet triumphing over them all through the force of righteousness.” Thus spake Xanthias, and I assent unto his words. But furthermore, if I believed Jesus to be the Son of God when mine eyes were opened to discern him after his resurrection, much more do I believe it now; because all the years as they pass by, yea, and all the seventy nations of the earth, are as so many angels of God, which do cry aloud with a clear voice and say, “Jesus of Nazareth is our King; Jesus of Nazareth, though he be in heaven, is ruling on earth.” For whithersoever I look throughout the Empire, I behold the love of Christ beginning already to rule over the tribes of the earth, though as yet it be in small beginnings. In Britain, where I now write, in Gaul, in Spain, in Italy, in Greece, in all the parts of Asia Minor, in Carthage and Egypt, yea even unto Babylon and the parts far beyond the River, the Lord Jesus now hath his worshippers. Too long were it now to recount what I beheld in Alexandria and in Rome concerning the power of Christ and how the churches in those cities increased and are still increasing. But thus much have I noted concerning the law of Christ, that it differeth from all other laws, in that it is fitted for all nations and climates and times. It is as useful for the poor as for the rich. It loveth order and concord, and hateth disorder and tumult. It loveth truth, righteousness, and happiness; it hateth deceits and unrighteousness and misery. It doth not say unto all nations, “Take unto yourselves the customs of the Greeks,” nor yet “Take unto yourselves the laws of the Romans,” neither doth it prescribe any pattern of government as the best: but what saith it? It saith, “Love God and thy neighbour; and I, even I, will give thee strength to love them.” For our law is none other than the Lord Jesus himself, dwelling with us again, and abiding in our hearts for ever, through faith. Therefore is the law of Jesus in the end to prevail over other laws. For other laws are laws of fear, and they rule by constraint and hinder growth; but the law of Jesus is a law of love, and ruleth through freedom, causing all good things to grow, and making the heart to leap up with joy. Other laws need addition of rewards and punishments; but the law of Jesus assigneth fit reward, and executeth needful punishment, of itself, without help of king or lawgiver. The laws of other lawgivers will pass away with the passing of those needs for which the laws were made: but the law of love will abide for ever, for the need thereof passeth not away. And when that law shall be established, then, and not till then, shall wars cease from the earth, and all nations shall be as one: for as Moses gave Israel a law to knit the ten tribes into one nation, even so hath the Lord Jesus given us a law to knit the seventy nations of the earth into one family of God. In this hope I rejoice, even in the midst of tribulations, for I trust that Jesus of Nazareth reigneth. Therefore shall my heart not fail, albeit the signs and mighty works of the Church seem now to be passing away, and devils be not now cast out as of old; nor are the sick so often healed; and the saints speak less oft with tongues. For if the signs of righteousness and mercy and truth abide in the Church, those other signs may perchance be suffered to pass away. But that which sometimes troubleth me more, is that, as I hear in some of the churches, the saints are overmuch given to the governing of the congregations, and the arranging of the worship of the saints, and the observing of feasts and fasts, more than to the waging of the war against unrighteousness. For though it be well to follow after peace, yet can I not forget that the Lord Jesus studied not to lead a quiet life, but spake unto us saying that he must needs send a sword on earth. And who knoweth not how he stood up with the sword of his mouth against the Pharisees in the Temple of the Lord? The like of which contests and protestations against evil we hear not so oft, methinks, as in old times: howbeit, perchance even herein the Holy Spirit guideth us. But be this as it may, I still trust in the Lord Jesus; yea, even though there be (as I hear there be) divisions in certain of the churches, yet trust I in him. For I perceive that the Lord’s ways are not as our ways; but the last are made first; and the weak become strong; and the foolish are exalted above the wise. Therefore, even as from the fall of Sion there seemeth to have come uprising to the Gentiles, even so perhaps out of the divisions of the churches may arise truth for all the world. But as concerning the hour of the coming of the Lord, I deny not that he tarrieth long, even past all expectation. But inasmuch as the Lord Jesus himself said that he knew not that hour, for this cause I judge that no man shall know it. Only this is revealed unto me, that when the Lord shall come, it shall not be after such manner as we expect and shape forth in our minds, but the manner thereof shall be unexpected and new: better, I doubt not, than ever we hope or imagine, yet none the less, strange; yea, and perchance, at the first, full of disappointment. For I perceive that all the dealings of the Lord with men are after this fashion. He ever prepareth some good thing for us, exceeding all that we had expected; notwithstanding, with the good, there cometh also some wholesome pain or temptation that we expect not. For thus the Lord dealt with Adam in Paradise, and thus with Israel in the Promised Land; and thus also dealt the Lord Jesus with his disciples on earth. Wherefore thus also, I doubt not, the Lord Jesus will deal still with his disciples now that he reigneth in heaven. But why speak I in conjectures concerning these unknown matters, or why yearn I thus impatiently for the hour of the Lord’s coming, seeing that the Lord vouchsafeth to me, even on earth, his perpetual presence in mine heart, and the signs of his presence compass me everywhere around, so that even to live is joy? For verily to thee, O Lord, and to thy Kingdom, all things in heaven and earth do bear witness. The faces of all children, whom thou didst call thy little ones, give back the brightness of thy countenance; the goodness of all good men testifieth unto thee, the supreme pattern of all good; yea even the bad and the weak proclaim their need of thee, O Lord our Redeemer, in whom alone is power to create goodness in the worst, and to make the weakest strong. To thy word the seed-time and harvests bear witness; the flowers also do sing of thy trustfulness and hope. If I look unto the earth, thou hast trodden and sanctified it; if to the heaven, thou hast gone up into it and dost possess it; if I think of the terrors of the depths beneath the earth, behold, thou knowest them, and hast passed through them, and overcome them, and hast broken the bars thereof; that they may no more keep captive them that shall follow in thy footsteps, passing through the darkness of the grave. Thus hast thou, O Eternal Word (by whom in ages past the worlds were created) now in these last times created the universe anew for them that love thee; so that all things do serve thee and proclaim thy Good Tidings, and the world is become unto thee as a vesture, and the elements are become thy servants: yea death itself thou hast subdued to be thy minister, and sin thou shalt subdue to be thy bond-slave. Who is like unto thee, O most mighty Lord, for verily thy truth is on every side. Whither shall I go from thy Spirit, or whither shall I flee from thy presence? If I climb up into heaven, thou art there. If I go down unto the dead, thou art there also. If I take the wings of the morning and remain in the uttermost parts of the sea, even there also shall thy hand lead me and thy right hand shall hold me. Therefore when I sleep in the grave, I am in thy cradle; and when I shall arise up and awake, behold around me are thy everlasting arms. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Edwin Abbott Abbott (2015). Philochristus: Memoirs of a Disciple of the Lord. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/48843/pg48843-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

How Jesus now ruleth the world, sitting on the right hand of the Father in heaven.

We held a council, to decide on our future movements

Our escort had been directed to prepare our abode for the night at the inn

Philochristus: Memoirs of a Disciple of the Lord by Edwin Abbott Abbott is part of the HackerNoon Books Series. You can jump to any chapter in this book . How Xanthias the Alexandrine said that the philosophy of Jesus aimed at the taking in of the Gentiles into the Kingdom, and at the enfranchisement of slaves; and how he found fault with Jesus for that he called himself the Son of man. here How Xanthias the Alexandrine said that the philosophy of Jesus aimed at the taking in of the Gentiles into the Kingdom, and at the enfranchisement of slaves; and how he found fault with Jesus for that he called himself the Son of man. Between the Feast of Passover and the Feast of Weeks I was not much with Jesus; for when I perceived that Jesus was in no instant peril, I returned to Sepphoris for a while, partly by reason of my mother’s health, and partly to gather in the harvest. And during this time, when it was perceived that Jesus went not up to the Passover, neither made any levy of the people as had been expected, the Pharisees for a while ceased to lay snares for him: and the common people, though they murmured that he went not up to Jerusalem, nevertheless had him in honour. But the harvest being now over, when I went back to meet Jesus at Capernaum, I found there one of mine acquaintance, a merchant (whom I had known at Alexandria in my uncle’s house), a Greek learned in the knowledge of the Greeks. This man was not a proselyte; neither did he in any wise conform himself to the Law of Moses. But he spake of himself, at that time, as a seeker after truth; for he did not join himself to any of the schools of the Gentile philosophers, but chose forth from each whatsoever seemed to him useful or true. He had read our Scriptures, and was greatly given to the study of our psalms and prophecies; and when he had heard me speak of Jesus of Nazareth as being our Messiah, his heart was moved to hear Jesus preach the gospel. So it came to pass, about the first or second Sabbath after the Feast of Weeks, he accompanied me into the synagogue where Jesus was to speak to the people. But as I went, I perceived Abuyah the son of Elishah; and with him were certain of the Sadducees, and some also of the Herodians. And when I saw them, I knew that they had come for no good purpose. And so it proved. For when we were now assembled in the synagogue, Abuyah came forward and said to Jesus, “Behold, thou art a vessel very full of knowledge, and the people are come together at thy feet for to hear of thee the words of wisdom, according as it is said, ‘Powder thyself in the dust of the feet of the wise, and drink their words with thirstiness.’ Now therefore, I pray thee, suffer me to ask of thee touching a certain matter.” And Jesus said, “Ask.” And Abuyah said, “Is it lawful for a man to put away his wife?” Now when Abuyah spake these words, all the Herodians and Sadducees listened with greedy ears, as though they would devour the words that fell from Jesus, if perchance he should say something against Herod the Tetrarch. For Herod had put away his own wife and had married Herodias, the wife of his brother Herod Philip, which thing was not lawful for him to do. And it was for this cause that Abuyah had asked the question. For the Pharisees considered that in this way they would do one of two things; either they would incense Herod against Jesus (even as they had incensed him against John the son of Zachariah, whose death they had procured), or else they would cause Jesus to appear unto the people a time-server and a prophet of smooth things, a prophet not to be trusted. But Jesus knew their devices and said to Abuyah, “What did Moses command you?” And Abuyah said, “Moses suffered a man to write a bill of divorcement and to put his wife away.” But Jesus answered and said, “For the hardness of your hearts he wrote you this precept. But from the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother, and cleave to his wife: and they twain shall be one flesh. So then they are no more twain, but one flesh. What therefore God hath joined together let not man put asunder.” By these words we understood Jesus both to find fault with them that allowed of divorce for every slight cause (as did certain of the Pharisees); and also to disallow of divorce generally, except (as he afterwards said) for adultery; which alone is, of itself, a divorce. But it was quite after the manner of Jesus to found this doctrine not upon the Law, but upon the nature of things, as it was created in the beginning; teaching that woman was not made as an afterthought, nor as a mere pleasure to the man; but that mankind was made, from the first, male and female. And according to this doctrine did Jesus ever behave towards women, showing unto them not only gentleness and kindness, but also a singular reverence. After these words Jesus began to exhort the people: and he taught them that God requireth purity in the inner parts, namely, in the soul, saying, Not that which goeth into a man defileth a man, but that which cometh out of a man, evil and impure thoughts and deeds, these, he said, defile a man. Hereat many of the disciples were sore grieved that Jesus should thus openly, as it seemed, trample upon the Law of Moses; and from this time certain Essenes that had hitherto followed with us, now altogether left Jesus. And one of the younger Scribes, interrupting him, cried aloud, “He that despiseth the washing of hands shall be rooted out.” But Jesus went on to say, Nay, but every plant that the Father in Heaven had not planted, should be rooted out; and as for the teaching of the Pharisees, he likened it to the tares, the end whereof is to be burned. He also likened them and their pupils to blind men leading other blind men; who should all together fall into the pit. Then he drew, as it were, a model of the New Kingdom; wherein, he said, the only thing needful would be that a man should love God with all the heart, and his neighbours as himself. And when some one asked him who were a man’s neighbours, he replied, in parables, that whosoever was sick, or naked, or an-hungered, or in pain or sorrow, whosoever in fine was in need of aught, that man (yea, even though he were a Samaritan), was neighbour unto each citizen in the New Kingdom; and towards every neighbour the citizens were to do whatsoever they would desire that their neighbours should do unto them. When the people were come forth out of the synagogue, the Greek merchant walked by my side for a while in silence: but Abuyah, who walked behind us, was plainly heard blaming Jesus as one that brake the Law and taught others to break it. Hearing these words, the merchant nodded over his shoulder, and exclaimed, “Yonder pedant, who with his washings would purify the very sun, is altogether void of understanding; else would he perceive that the philosophy of thy Teacher mounteth up to something far higher than the pulling down of the laws of thy nation.” Then he questioned me touching Jesus, and of his former doctrine and manner of life since he had begun to teach; and I replied to all these things and asked of him in turn what he might mean by his words about the philosophy of Jesus. But he seemed rapt for the time in other thoughts, and, instead of answering me, he questioned me further concerning the birth and rearing and childhood of Jesus; and in particular, whether both his parents were of Israel, or whether his mother were not a Greek. But after that I had answered again to all his questioning, when I perceived that he was still musing on his own thoughts, and took no heed of my words, I waxed impatient, and repeated my question somewhat loudly. Then my friend made answer, howbeit not in the way of a direct reply to my question, but rather as still partly meditating with himself: “Thou describest a gracious, a very gracious nature, ignorant of evil throughout his youth, seeing ever in his mind’s eye the Isles of the Blessed, and desiring that same blessedness for all mankind. And lo, whatsoever he desireth that he seeth: for he deceiveth himself, feigning that all things are like unto that beautiful idea which he seeth in his mind.” But I said to the merchant, “Nay, friend Xanthias,” for that was the man’s name, “but when Jesus spake of the Pharisees, did he then seem to thee ignorant of evil?” “Thou didst not give me time,” replied the merchant, “to finish my speech: for I was about to say that, as it seemeth to me, thy teacher is even now awakening to the evil that is in the world; and, becoming at last undeceived, he seeth his fair phantasma vanishing away. Thus his gracious nature, yielding to the over great pressure of the evil that surroundeth him, is becoming marred and wounded. Alas for the pitiful change! For behold, his former life, as thou describest it, was like unto a deer sporting gladly in the woods, to whom the flowers of the fields are as friends, and the wind ever bringeth glad tidings. But to what shall I liken the latter end of his life? It is like unto the same deer wounded by the huntsman, who passeth by the same way, and through the same woods; but she is glad no longer, for the dart still cleaveth to her side, and the flowers delight her no longer, and the breezes are messengers of evil.” I was grieved at his words, and all the more because they agreed with certain fears in the depth of my own heart, whereof I had up to this time made no mention even to Nathanael, no, nor yet unto mine own self. But I was grieved also because the Greek knew not the true nature of Jesus. For he spake of him as of one gracious and lovable, but he knew not the might and the power of our Master, how he was like unto a rock immovable, unchangeable; even such another as the Gentiles fable Atlas to have been, who bore up the world by the strength of his shoulders. For I knew that, if heaven and earth had set themselves in league against Jesus, to make him do aught against the will of the Father, Jesus would have stood up alone against earth and heaven, and hell to boot. Moreover, I had noted how there still came forth from Jesus a new strength to bear each new burden, and a new knowledge to discern each new Revelation from the Father, yea, and a new delight to delight therein. For though it were true indeed, as the Greek had said, that Jesus had sometimes marvelled at evil (when it befel him) as though he had been ignorant thereof before, yet was it also true that he seemed to have become greater through the increase of the knowledge of evil. But Xanthias knew naught of this. For he was deceived by the gentleness of Jesus, not perceiving that this same gentleness of Jesus was stronger than the strength of kings. Therefore was I grieved at his words; but I constrained myself and asked him yet again what he might mean by saying that the philosophy of Jesus mounted to somewhat higher than the pulling down of the Law. Then said the Greek, “Are there then in this country no slaves?” “Thou knowest,” I replied, “that there are slaves: howbeit, not many, nor ill used, nor treated like beasts, as the Gentiles treat them.” Then said he to me, “And wouldst thou willingly be a slave in this country?” I said, “Nay.” “And if thou wert a slave, wouldst thou wish that thy master should retain thee as a slave, or should enfranchise thee?” I replied, “The latter.” Then said the Greek with a smile, “But if ye all became followers of Jesus of Nazareth, would ye not perforce confess that all men were your neighbours, yea, even Greeks and Romans; yea, even Samaritans; yea, even your own slaves?” Then was I silent: for I understood now that his meaning was, that the teaching of Jesus would in the end bring to pass the enfranchising of all slaves, and I knew not what to reply. But he, still smiling, said, “I perceive that thou understandest my meaning. For the teaching of thy Master aimeth at nothing less than the destroying of all manner of slavery. But without slavery the race of man neither hath existed, nor can exist, as thou knowest very well. For without slaves no work could be performed except the tilling of the land, which alone is fit for free men.” I said then to him that in Israel there was not the same disliking of handicrafts as among the Greeks and Romans. But he said, “Dost thou suppose that thy Master’s philosophy concerneth only thine own people?” “Yea, of a surety,” said I; “our own people, and none else; for he himself proclaimed the Kingdom to no strangers.” He replied, “That may be, for a time: but is not the Samaritan thy neighbour?” Then was I again silent. For there came into my mind that ancient prophecy which saith that in the seed of Abraham, that is to say in the Messiah, all the nations of the earth shall be blessed; and I remembered how oft Jesus had of late taught us that the Samaritans were neighbours to the citizens in the Kingdom. But I put the thought away from me; for the truth was at that time hid from our eyes: neither could I at that time perceive how we could be redeemed or delivered, if we were to treat the Romans as neighbours. But while I mused thereon, Xanthias continued his speech concerning Jesus, and he said that Jesus did wisely in that he seemed to encourage marriage, and to prohibit many wives, and to forbid divorce. “For,” said he, “herein I incline rather to Aristotle than to Plato, believing that the state is composed of families; and if the family be rotten, the state cannot be sound. But to hope to destroy slavery is to hope to pull down the pillar whereon the life of all states is based.” Now was my heart hot within me; and I was fain to speak, and to say that Jesus would indeed pull down slavery in Israel, and make our people to be a nation of priests and princes for the world, and would in the end destroy even the Evil Nature of man. But I abstained from speech; for I knew that my words would be foolishness in his ears, and that he could not understand the Redemption unless he understood Jesus himself. Therefore I made him some courteous answer and accompanied him toward the house where he lay. But he still continued his discourse of the philosophy of Jesus (as he called it), and he likened Jesus unto the Greek Teacher Socrates, in that neither Socrates nor Jesus would receive teaching upon mere authority, nor because this saying or that precept chanced to have been written in books: but Socrates trusted to a certain power of reason or dialectic, and Jesus to a certain power which he called a Spirit: the two being diverse in appearance, but in truth following one and the same method. Thus Xanthias continued his speech of Jesus; but as he bade me farewell near the threshold, it came to pass that Abuyah, who had been walking behind us, came near, still talking with his companions, and saying in a loud voice that Jesus was as the bramble, whereof Jotham maketh mention in the Scriptures. “Wherefore,” said he, “meet it is that we cut down this vile thorn-tree, lest there come forth fire from the bramble and consume the olive-tree, and the fig, and all the fruitful trees of the forest.” When Abuyah had passed by, the merchant said unto me, “Truly I have heard no philosopher whose lectures have so pleased me as the teaching of this thy Teacher; and, though I esteem little of wonders, whereof we have enough and to spare at Alexandria, yet if even the half of that which thou sayest touching the acts of thy Jesus be true, he will deserve worship even better than Æsculapius or Amphiaraus. But as thou knowest, my dear friend, I am one of them which doubt all things; and I incline to the belief that there are no gods, or if there be, that they deal not with human matters. And thereto I incline the more because I see all human things full of misery and oppression. And, unless my fears deceive me, this my belief will be confirmed by the fate of thine own Teacher. For I fear, I greatly fear, lest the friends of Abuyah the Scribe may prevail over the friends of Jesus the philosopher of the New Kingdom and deliverer of the slaves.” So saying he turned himself round to depart. But I was scarce gone ten paces when he called me back, and taking me by the hand very earnestly, “I pray thee,” said he, “tell me by what name doth thy Master call himself. A prophet? or a teacher? Or doth he say that he is your Messiah? or a lawgiver like unto Moses?” But I made answer that Jesus called himself by none of these names; but, for the most part, only “Son of man.” Hereat Xanthias marvelled and said, “But wherefore useth he this title? For thou, and I, and all men, are not we all sons of men? Doth thy Master therefore fear lest his disciples may perchance forget that he is a man and deem him to be a god? For such a title as this, albeit humble in appearance, seemeth in verity too proud for any save such as aspire to be gods. But perchance your prophets have so used this title that it hath some strange meaning, whereof I know naught.” Then I said that the word was indeed used by the prophets: for whensoever the Lord speaketh to Ezekiel as to a mortal creature, the Lord calleth him Son of man, as if to set the mortal infirmities of the prophet over against the divine nature of the Lord; but again the prophet Daniel saith that, in the day of Judgment, there shall appear one like unto the Son of man, sitting on the clouds of heaven, and coming in glory to judge the nations of the earth: wherefore the title seemed to signify the weak nature of man, whether infirm or whether exalted. Howbeit, added I, before Jesus, no prophet spake thus of himself as the Son of man. Hereat Xanthias marvelled the more, saying that this was indeed a strange title, and such as no philosopher had ever before taken upon himself. Then he mused a while, still holding me by the cloak, and would have questioned me farther; but I could tell him no more. So at the last he let me go, shaking his head, and saying that it was strange, it was passing strange, and that there was more in this than he could understand: and as he turned himself to depart, I heard him repeating again to himself that it was a proud title, a very proud title, and such as no wise and sober philosopher should take. And thus he departed, meditating as he went, and so rapt in his study that he forgot to bid me farewell. But when he was departed, so that I had leisure to think on his wonder and on the cause thereof; then I also began to perceive that there was more than I had as yet understood, in this title of the Son of man. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Edwin Abbott Abbott (2015). Philochristus: Memoirs of a Disciple of the Lord. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/48843/pg48843-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

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