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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How Xanthias the Alexandrine said that the philosophy of Jesus aimed at the taking in of the Gentile

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