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January 1, 1994
Dear Mr. Buckley,
I am torn as to which comment in your letter of December 28, 1993
to address first, whether your burden or the dead. Following my
usual course, I shall address the matter of the dead first and
the other matter of my taxing demands last. This I must manifest
in two parts, the first providing an overview of your complaint
and the second being that with the more particular problem at
hand which I call The Lord's Commission. As an
introductory remark let us say that what you have consolidated
so well in your letter is a statement of The Lord's Commission
as the Catholic church understands it. But I asked you for your foundation in scripture, as I have listed my foundation verse by verse and precept by precept – even to the extent that I have rounded up not only Jesus and the Prophets to verify my point of view but also I have instinctively rounded up behind me Mohamnmed and the principal philosophers and sages who influence this world. In this first part of our excercise I shall also include a few more--our founding fathers – to verify my position with regard to applying the precepts to help save our reaking ship of state. These now join the many of my supporters now with you; but I can add more if you need them.
I know that I have been taxing you. This is a point upon which
we must pause. The faith of God should not be taxing in the way
I understood you, as I understood you to mean that I'm pressing
you to resolve in your mind very complex things which are either
too complicated or too involved for your busy schedule to allow.
I can allow this and not fault you for it. In fact, as I said
in my previous letter I can help you; in fact I said nothing of
which I represent will cost you anything.
After finishing the first twelve pages of this writing, last night
I decided to help you justify your scriptural foundation and have
thus added a small section, The Lord's Commission,
addressing the specific authority which goes beyond the Golden
Rule. As you read through Part I, then, remember that from
our progression on the Golden Rule we will list the scriptures
supporting your view and your Catholic Commission. Whilst you
read this you might keep in mind my complaint, that you and The
Old Man of the Sea are taxing me, for as I am being stripped
of these precepts it is to me as if I were being squeezed through
a winepress. I commend you both, for you are turning the crank
extremely hard. Know, therefore, that the burden is more upon
me than upon you, and any burden you cannot carry in this exercise
I will be happy to take. I say this keeping in mind a parable
which is a variation upon the one Jesus taught you. It builds
from the complaint in Isaiah which begins, Burden? What burden?
which I mentioned earlier. And thus it follows (the full text
is in Hidden Pavilions):
The Lord sent his agent to audit his estate, as he had perceived that it was not as productive as before. The Duke of the estate, upon receiving the Lord's messenger, complained that he should have more authority, a greater share in the rewards, etc. Besides this, his books were not in order and the agent reported back his findings. Since this was not the first time that estate had been audited the Lord sent his agent again to tell the Duke that he need not worry any more about being audited. The next day the Lord sent his magnificent army and removed the Duke and all of his heirlings from the estate.
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This parable explains the warning Elijah and Isaiah gave to Ephraim (Israel) which people were taken into captivity to Babylon and replaced by Samaritans. It by extension explains in part the other diasporas as well, and through the progression we find the same application cited in many verses addressing the Gentile "who forgot the Lord." This progression presupposes that the Word of the Lord is carried to the nations, which precept we address now. Again, I apologise for my prolix, but you raise arguments which merit a thoughtful answer, which can only be achieved by citing the appropriate scriptural authority. I shall justify you, then, not for your sake but for God's Name's sake (a matter too long to explain here).
The first part of the burden of God is to raise the dead to life
everlasting and others to the fire of damnation, i.e., extermination
of the latter. This again follows the promise first given to Adam
and Eve to restore them and their seed to Paradise and then reconfirmed
to Noah etc. One of the functions of the Messiah is to determine
those who shall be saved and those who shall be thrown into the
fire. This I have addressed in the scriptures from Ezekiel and
Revelation pertaining to the Angel with the small book who scatters
coals over the city, etc.
We can explore this further in Jesus' precept of the tares; in
which case we find that it is the tares who are first gathered
and thrown into the fire. Being a husbandman, as I previously
confessed, it is easy to identify tares after they have been allowed
to grow in a field. They choke the wheat and can be seen with
their heads sticking high above the wheat. So it is not hard to
identify the tares. We speak of the Vain. Gathering them is relatively
easy. You do it with hooks [re: my last letter and Ezekiel 38].
The hooks of which we speak are those snares which the wicked
tend to lay to entrap others. Soon they will have their own foot
caught in the snares they laid for others, follows the argument.
Following this comes Jesus' answer to his disciples who thought
him to be Elijah who would then gather the tares: "Let them
grow, " he said.
Following this I add for the prophets and their Messiah: that
the hour is coming, and now is, when the dead shall hear the voice
of the Messiah; and they that hear shall live [line 726 of my
Synoptic Matrix]:
John 5.28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice
5.29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.
5.39 Search the scriptures; for in them ye think ye have eternal life and they are they which testify of me.
5.46 For had ye believed Moses ye would have believed me: for he wrote of me.
5.47 But if ye believe not his writings, how shall ye believe my words?
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This couples with [line 258 of my matrix]:
Matthew 7.24 Therefore whosoever heareth these sayings of mine and doeth them, I will liken him unto a wise man, which built his house upon a rock.
From this came my curiosity as to your foundation--no harm intended.
In the Last Days – the day of the harvest--the Messiah is heard saying, I praised the dead more than the living. This follows the precept that the Last Days are as the days of Noah, and following this is the argument that the Shepherds have fed upon the flock and have forgotten their Lord [sic.Matthew 7.15-23, concluding: And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.]. So the conclusion of the Last Days is that the tares are in abundance, good shepherds are hard to find, there is much confusion [sic. Isaiah 61.7..and for confusion they shall rejoice in their portion.], and there is much affliction. The mission is to rescue the poor and the afflicted as explained in Psalm 12, which I have recounted several times, and the following:
Ecclesiastes 4.1 So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter.
4.2 Wherefore I praised the dead which are already dead more than the living which are yet alive.
You have not defined your scriptural source for praying for the dead, but I know that the precept spawned the theory which justified killing heretics, as illustrated in the example of St. Augustine we quoted in Validation of Truth, repeated here in part:
Confessions Book XII.14 How hateful to me are the enemies of your Scripture! How I wish that you would slay them with your two-edged sword, so that there should be none to oppose your word! Gladly would I have them die to themselves and live to you.
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Ultimately we can trace this – which focuses mainly upon the Jews--to Paul, as mentioned before. But I suspect Origen (who had a wonderful mind by my measure) or Turtullian may have also mentioned the precept of praying for the Dead [who oppose God's Word"]. Hal Lindsey, in his book, The Road to Holocaust , Bantam Books, 1990, page 9, blames Origen as the source of anti-Semitism (and its consequences), but in defense of Origen, with whom I am not altogether in agreement, it was Paul who set the criteria leading to the persecution of all heretics, with emphasis on the fact that those who do not follow My Gospel are heretics. We begin:
Romans 6.6 Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
6.7 For he that is dead is freed from sin.
11.27 For this is my covenant unto them, when I shall take away their sins.
11.28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes.
13.2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
I Corinthians 4.16 Wherefore I beseech you, be ye followers of me.
II Thessalonians 2.14 And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.
Romans 2.16 In the day when God shall judge the secrets of men by Jesus Christ according to My Gospel.
Behind this is the thesis which proposes that the Gentile [Catholic]
Church is a New Nation, a Chosen People whom God has chosen [engrafted]
to inherit the Kingdom of God through Jesus Christ:
Galatians 3.28..for ye are all one in Christ Jesus.
And if ye be Christ's then are ye Abraham's seed, and heirs according to the Promise. [sic. et al.]
Being Heirs of Christ and "one in Christ Jesus" leads to the precept of the Living Body of Christ (and then the Kingdom Now crowd bred by Paul) which comes from:
I Peter 2.9 But ye are a Chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. [see also James 1.18, 2.5 ed. note]
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The dead, following the above precepts and in particular Paul's "foundation" of saving those who are of the law and dead to Christ," thus merit prayer. But here the church progressed from the simple precept of Jesus [my matrix lines 702 and 719]:
John 5.21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.
5.24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.
So your church doctrine of praying for the dead in this light
may be helpful. And it follows Jesus' commission to preach the
gospel to all the nations. But more in the spirit of Jesus, may
we take the opportunity, with regard to your prayers for the dead,
to urge you to let the dead care for the dead? Prayers for the
dead, though by appearance good works, are more needed for the
living, as God is a God of the living and not the god of the
dead [line 291 of my matrix]. As pertaining to the judgment, as to who is dead and who is not, there is one who judges. And the facts are at hand that the Gospel of Paul – who led the Gentile away from the scriptures to his own law – led not to the raising of many dead but to the contrary. I speak of the Holocaust, among many other acts of darkness by men who claimed to be the purveyor's of light.
Tilting Lances and positioning over who should save the doomed. I took your letter to The Old Man of the Sea who shook his head at our "tilting lances" again, and I responded that a local businessman had suggested to me that our conversation is as the [modern] proverb of men moving deck chairs around on the Titanic. The businessman – usually never sober but well educated in philosophy and economics – (which reminds me of our typical bureaucrats and legislators) I must thank for having contributed a pearl to my collection.
Praying for the living, I can request one: for The
Old Man of the Sea (who is about 74 years old) has been suffering many years from cancer, and he did not look well when I saw him last. We need to keep him around a bit more; and if our prayers are answered, then I say, we will have done a good work. We shall have done a better work were we to follow up such prayers for the living with some good ol' elbow grease – I refer to stuffing some cracks and leaks in our listing ship. My prophets and their Messiah would easily support this: of following up our prayers with reflective, good works.
We are (thanks be to God) in agreement on the Lutherans. Please be assured that I have never dared place you even in proximity to that mob. As for the Catholics, I am not altogether unfamiliar with your creed, as I was married to a Catholic for about 15 years. I should say that something of the Catholics has rubbed off on me – not excluding the varnish on the kneeling rails and their pews – ; and I share a fondness for your church because of my marriage and other reasons. But count me not as a card carrying member of the Catholic Church because I found it to require too much work--all that kneeling and standing, sitting and standing, kneeling and sitting, as such. It wasn't my cup of tea, but neither am I one who supplicates himself as the Hassids of the Western Wall or the Moslems atop the mount. My communion with God is while awake (not to be confused with the dead); too often I am awakened early in the morning for communion, by which means we composed this letter and other writings.
page 97The Communion of Works in the Merits of God. Sorry about
the paraphrase and transposition. The prophets were merited to
receive the Word of God, to carry His Message to man [for
God confirms the word of his servants]. As reviewed before, within that message was the Promise in the Messiah – the Lord of Righteousness – and the merits which are in Him, to which end we must include another word in that vocabulary leading to the Kingdom of God and the Resurrection of the Dead on which you hope. I speak of the word, duty. It includes first
duty to God, your parents and family, and nation, which ties back
to the comment you made relative to the Light of Maccabees.
The agreement which is in Christ goes tit for tat, as with the
prior agreement in the Law of Moses, following the model of a
father's promise to his son: if you obey my commandments the Blessings
I have placed upon you will come to pass; if not, the [rod] judgment
will be applied. So the Merits of God, given out of grace, are
offered to the dutiful servant. This is again explained in the
parable of the woman who gave a few mites, all that she had, and
how Peter and the desciples were appointed the Kingdom: [line
1062 of my matrix]:
Matthew 19.27 Peter said we have forsaken all and followed thee.
Jesus answering said:
Luke 22.29 And I appoint you a kingdom as my father hath appointed me;
22.30 that ye may eat and drink at my table in my kingdom and sit on thrones judging the 12 tribes of Israel.
We add to these the parable of the householder who hired laborers
[line 1072 of my Matrix], to the extent that we learn that the
last may come first and the first last and the contract for the
labor is the same for all, whether one is the last to come to
the field or the first. Also well illustrated here is the precept
that the good servant will invest that which the Lord of the field
invested in him. At some point in time the Lord visits to audit
the books, as explained earlier, and to whom much was given
much is required.
Hence, coupled with the word, Merit, from the prophets'
and their Messiah's point of view, we have the notion of duty.
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A suitable illustration of duty is noted in the story of Arjuna in the Bhagavad-Gita and many other scriptural sources. But following your lead, let us recall the duty typified in Judaism, easily illustrated in II Maccabees concerning the fate of the old man, Eleazar, who was facing death at the hands of Antiochus IV, at the time when the Menorah was lit. Allow me to quote his last words (which are not unlike the last words of the Martyr Polycarp):
II Maccabees 6.24..For even if for the present I escape the punishment of men, yet whether I live or die I shall not escape the hands of the Almighty. Therefore by manfully giving up my life now, I will prove myself worthy of my great age, and leave to the young a noble example of how to die willingly and nobly for the sacred and holy laws.
In this instance dying for the sacred and holy laws was the same as dying for family and nation, as well as God; for all are in one communion here. Following Eleazar's martyrdom, came a woman and her seven sons. We quote some of their last words:
7.9 [second son about to be flayed] ..You wretch, you release us from this present life, but the king of the world will raise us up, because we have died for his laws, to an everlasting renewal of life.
7.14 [fourth son]..It is better to die by men's hands and look for the hopes God gives of being raised again by him; for you will have no resurrection to life.
7.37 [seventh son]..But you, by the judgment of God, will receive the rightful penalty of your arrogance. I, like my brothers, give up body and soul for the laws of my forefathers, calling upon God speedily to show mercy to our nation, and to lead you to confess, in trails and plagues, that he alone is God..
I have declined some works which I thought were unwise. Following the comment of my last letter concerning Wisdom and the Kingdom of Truth, it follows that I would never – and have never – asked you to do anything which is unwise [sic. untruthful or without the Kingdom]. Those who go further in communion with Truth I honor. In our specific conversation the argument began with my comment about an error of great magnitude which you and your associates televised just over a year ago. My original request was with good authority, as the experts, who debated our National Debt and its consequences on your Firing Line show, had noted the interest--we speak of Usury--on the debt in a mitigated perception, giving the consequence of the debt not the caution it deserved. For the aforementioned experts quoted an interest payment of $200 Billion per year when in actual fact it was $292 Billion, as I outlined in my first letter to you and is now confirmed by the 1994 World Almanac. The value of the distortion is there. Play it back to yourself: you, I dare say, would never navigate your ship using navigators who are off in their calculations by 33%. Your tangent across the Atlantic, of which you wrote, would have delivered your ship, under the experts mentioned above, more approximately to St. Helena than your planned voyage to France. Our nation and its economy have after the same maner suffered because of such false shepherds. Nevertheless, I was pleased somewhat to catch your Firing Line announcement: that the next four programs would be dedicated to the merits of "Deficit Spending" and the Debt. I know the program must be in the can already, but I do hope that there is some consensus given to the idea that our people as a whole have terribly underestimated the annual cost of the debt, to which extent, having not payed it the attention it deserved, we have allowed our interest obligation to reach a level which now is consuming us at a rate of [let's take a wild guess!] in excess of one billion dollars a day. This leads us back to wonder whether I am taxing you relative to economics or otherwise [sic. the spirit]. How taxing our legislators and leaders have been to America, I would reply, and the taxing will get worse whilst more needed government services are abandoned--and with them, as seen weeping on our streets, the broken spirits of a once proud people. If The World Almanac is correct, it appears that our tax income increased 25% this last year to $1 Trillion (from about $800 Billion). But in this figure is probably "income" which comes not from taxes but borrowed money, which the next 1040 form instructions should clarify.
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I am more burdened because the Federal Reserve Board needs to raise interest rates, to combat an inflationary trend, they say, but which is really required to help sell more bonds to not only roll over the debt but now to meet our interest debt. The reality of this measure leaves many nervous bond holders holding $4 trillion in deflating paper; like chain letters the end comes quickly.
False economy
I suppose there is some economy here because the cost of printing
bonds is far less than the cost of printing money. The boon here,
of course, is that the "money" cartons carried out of
the government printing office are not only fewer in number by
orders of magnitude but lighter. Pity the poor creatures in the
government, were they to shoulder jillions of greenbacks, rather
than bonds, as they fill the supply side of our economy!
The burden of the burros of the Via Dolorosa.
When I was in Jerusalem I sat at the pizza stand where Jesus first fell, where the Via Dolorosa makes a dog leg to the left and then right, proceeding up those awfully tiring, long and steep steps to the chapel of the crucifixion. This corner is where crowds tend to accumulate after having come from the seat of Christ's judgment, (where Pilate judged him and asked him the burning question, "What is the Truth?," which was in reply to Jesus's simple statement that he came to bear witness to the truth – as we also are doing).
I marveled at the people at the corner who had just seen the holes in the pavement where Jesus was arraigned and then come down the street towards me where he fell. You see all nations there, many carrying Bibles in hand, with their cameras ready in the other hand, and most following a pennant raised high to regroup them to their shepherd. Most of them were gawking here and there at the corner – at the buildings, the exposed Roman pavement, the pizza hut, etc.– but I saw no one in many weeks there who were in tears. I was there every day, and I thought it odd I saw no tears. For I saw that the trail Jesus followed was awfully long and steep for the burden he had to carry and I wondered whether there was anyone who might have felt what he felt. I was in good physical condition and had to rest from time to time, and conveniently the stations of the cross were spaced there to accomodate me, and thinking on them I broke into tears. My burden, of course, was light, for I had no cross to bear. Afterwards, when I went to Ephes, Turkey, I learned that the Virgin Mary had duplicated her son's walk on a ridge near her house; and tradition has it that she spent the remaining days of her life walking those stations of the cross in tears. Then I realized why I saw no tears near the pizza hut in Jerusalem: I had not yet seen a member of his family who is close enough to him to feel the grief.
One day an Arab man passed through the intersection, coming from the Damascus gate if you know the way, tapping the latter end of a heavily burdened burro. The burro had several cases of coca-cola upon its back, and the load was so heavy the donkey was staggering, and it too tripped where Jesus first fell. As I watched the burro's trembling legs seek the pavement, I wanted to cry out against that burden and was about to offer to help carry the coca cola cases when prudence told me to mind my own business. It would have been unwise to interfere in the customs of those people. But there is a lesson here: surely you will agree with me that when first loaded down with the burden of truth one feels like that burro; and no doubt there are some onlookers in the crowd, as I was that day, who can feel the tax on such a creature. Surely, had I helped the creature on the Via Dolorosa with its burden the tears I shed when writing about it now and again (and thus reliving the experience) would be far less taxing to me.
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For most men, when the burden of truth is laid upon them, they
tend to turn away, because the burden seems heavy. They are as
the young rich man mentioned in line 1053 of my matrix. But in
contrast to their perception the yoke is easy and the burden
is light [line 559 – Matthew 28-30]. I mention this, in reply to your comment of my taxing you, because I have not asked you to carry a burden Christ has not already asked of you.
A far heavier burden is seeing and not being able to do anything, as I was with the burro. Relative to the matters I have listed with you, the burden was at first quite heavy for me--it caused my seizure two years ago February 29 – but I have recovered and learned how to shoulder it better. From this perhaps we can get a better feel for the saying: He is a man of sorrows and acquainted
with grief.
My concern – which I know to be a duty; and not for myself but for all who gaze upon it – is to point out the suffering multitude which grows in our streets. As mentioned in my earlier arguments, we have (like Nazi Germany) forgotten the simple rules of human decency: be charitable to the poor; comfort the afflicted among us who cannot help themselves. Among the millions of persons in this nation who claim the merits of Christ, I see rarely a tear shed on this behalf. And my argument with you is that the Merit
of Christ mentioned earlier goes tit for tat; as listed,
many examples in his teachings verify this point of view. Even
so not every one that says Lord, Lord, shall enter into the Kingdom
of Heaven; but he that does the will of our father which is
in Heaven [line 254 of my matrix; Matthew 7.21-7.24].
Refusing to perform any works at all. I have called you
a righteous man many times in my letters. This is
not because of any particular work, nor does any particular work
of yours merit my backing away from that call. I complained about
our National Burden and the mitigation of the truth of the debt
behind that burden, and I protested the lies authored by the Reagan-Bush
Estate who thought to hide their works. The relief of our burden
is an article of redemption which, in the specific case I used,
can only be achieved by placing the truth out where everyone can
see it. Righteousness, being a consequence of truth, is the Way
of Heaven. The way is easy, the burden is light, but very, very
narrow. The Way is not winding, moving to one side or another,
but straight. This leads to the precept that one enters the communion
of Heaven through a straight gate. Those who are laboring under
the burden of truth cannot get through this gate any other way.
The rabbis described men who pass through this gate as men from
Pumbedita, where they pull camels through the eye of a
needle. Pumbedita was the place where a great rabbinical school
was located. Jesus mentioned a variation on this theme, of pulling
a camel through the eye of a needle, and then complained of those
struggling with camels. He was referring to rich men in the first
instance and scribes in the second. I mentioned to you that I
am the man from Pumbedita which I listed, among other things,
as a challenge to you.
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With reference to your comment on the Catholic Mission: in offering a communion of works, in which the merits of Christ make it possible for men's works to participate in His redemptive action, I confess that I like the thought. It's a variation on the Body of Christ theme, as discussed above. It also follows the early prophetic and rabbinical view that through Abraham and the scattering of his seed to all the nations, the nations would merit God's Grace, and this would not only be through spreading the precepts of the Torah to the nations – for the Jews are required in Deuteronomy 30 to call into remembrance their Torah wheresoever they are scattered – but also through the works and teachings of the Messiah who, as we have seen earlier, appears himself midst the scattered sheep of Israel in the Last Days. Then redemption cometh, so say the scriptures and their Messiah.
Your commission also coincides with many of the precepts we gathered
in the Tapestry of One which rely upon seeding the world with sages [righteous teachers]. We again call to mind the woman carrying the sack of seed which had a leak in it. In any event the Torah had a wonderful idea in mind, for it created a nation, intended by the grace of God – because Abraham answered Him and did His Will – to become one day a multitude of righteous teachers:
Isaiah 62.2 And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the LORD shall name.
61.6 But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves.
The key to all this eventually comes through the Messiah who holds the Key to the Kingdom. And he, as with other Signs of God, is classified as a sign of God [re: Isaiah 7.14] to which end we have:
Isaiah 66.19 And I will set a sign among them, and I will send those that escape of them unto the nations..to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.
66.20 And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the House of the LORD.
66.21 And I will also take of them for priests and for Levites, saith the LORD.
Not Unfair! As I recall I called you a priest, because you have been ministering to me; I called and you answered--that sort of thing. I listed the rabbinical views on this also. I don't think I have been unfair towards you. I even called you a Watchman which, however, carries a heavier burden than a mere priest. I introduced this concept to you in Against Leviathan, asking you whether we ought to warn the passengers. Skipper, what say you ? was the question, to which I added the precept that Rabbi Judah the Prince (a son of David by the way) called a Watchman as one who knew the Torah – which by implication means one who is close to God – and I then added the other question, Watchman, what of the night ? By then you had already answered me and said in so many words, "Come, inquire." My neighborhood drunk may be somewhat correct in his assessment that we have been moving deck chairs around on the Titanic ever since, but somehow I think that more can come out of our correspondence than meets the eye. For surely we have been in communion on the merits of Christ, which may add to His redemptive action – as you put it – bringing more men into the communion of God. So we are exercising a teaching which might shed more light for redemption and God's Glory, which I have listed above; and rather than I being the one doing the Lord's work, as you were so generous to complement me, I think the truth may show that it is we who have been doing the Lord's work .
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I was glad to see that your understanding of the teachings of Christ goes beyond an ultra-Lutheran reliance on faith alone. But as indicated above, when we step towards the discussion of works, and meretricious service, we must also address duty. To further illustrate my direction on this matter, it is worthwhile to now point out that not only the Prophets and their Messiah and all those other sages of whom I listed earlier are with me on the matter but also many of our founding fathers. In reviewing some of their letters (which I found collected in a volume by Norman Cousins called In God We Trust Harper and Brothers, NY, 1958), I was overjoyed to find that they also confirmed my position on the Golden Rule, et. al. Most impressive was the discussion between John Adams and Thomas Jefferson who not only justified men through the Golden Rule but also clearly expressed their cause as a duty to God and the nation. It is worthwhile to summarize their views on the matter:
Adam's Diary, August 14, 1796 ... One great advantage of the Christian religion is that it brings the great principle of the law of nature and nations--love your neighbor as yourself, and do to others as you would that others should do to you,--to the knowledge, belief, and veneration of the whole people. Children, servants, women, and men, are all professors in the science of public and private morality. No other institution for education, no kind of political discipline, could diffuse this kind of necessary information, so universally among all ranks and descriptions of citizens. The duties and rights of the man and the citizen are thus taught from early infancy to every creature. The sanctions of a future life are thus added to the observance of civil and political, as well as domestic and private duties. Prudence, justice, temperance, and fortitude, are thus taught to be the means and conditions of future as well as present happiness.
John Adams: Defence of the Constitutions of Government of the United States of America , 1788 ...Happiness, whether in despotism or democracy, whether in slavery or liberty, can never be found without virtue. The best republics will be virtuous, and have been so..
How terrible it would be were this man resurrected to see our state of affairs now. Consider again my comment that if our ship of state were to sink no doubt little virtue would be lost. This brought tears to me also. But let us go on:
John Adams, Letter to Richard Cranch , October 18, 1756 ...I have engaged with Mr. Putnam to study law with him two years, and to keep school at the same time. It will be hard work; but the more difficult and dangerous the enterprise, a brighter crown of laurel is bestowed on the conqueror.
This allows Christ's and the Torah's precept that to whom much is promised much is required. Because I knew you, therefore will I punish you, say the prophets against a backsliding nation, which saying can be applied today against all those who knew and have forgotten God (and which we have listed against this nation with our many lucubrations regarding the precepts of Heaven). While our people and our pastors today place crowns and laurels upon their heads, following Paul's approved cannon, I am obliged to point out to them, following Adams' lead, that a government approved by Heaven is nothing like the one we own today. We can further confirm this from a comment of George Washington:
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George Washington. Letter to Episcopal Churches and St. Peter's of Philadelphia , March 2, 1797 ... Believing that that government alone can be approved by Heaven, which promotes peace and secures protection to its Citizens in every thing that is dear and interesting to them, it has been the great object of my administration to insure those invaluable ends...
Tying this argument to that which I have listed with you, rather
than arresting and jailing the homeless multitudes in our streets,
I think Washington might suggest that we use our government services
in such a manner that we comfort them and, as much as possible,
labor to redeem them to the community.
Thomas Jefferson, in furtherance of this view, shares with us
a vision which is based upon the Merit of Jesus's Teachings
and not upon that which a church may claim of his teachings. He and I are in agreement, that were the churches to labor under his teachings, rather than to make their own, the world – including even the Jews – might have been Christian.
Thomas Jefferson. Letter to Jared Sparks, November 4, 1820...If the freedom of religion, guaranteed to us by law in theory, can ever rise in practice under the overbearing inquisition of public opinion, truth will prevail over fanaticism, and the genuine doctrines of Jesus, so long perverted by his pseudo-priests, will again be restored to their original purity..and my opinion is that if nothing had ever been added to what flowed purely from his lips, the whole world would at this day have been Christian..Had there never been a commentator, there never would have been an infidel.
Thomas Jefferson: Letter to Benjamin Waterhouse , June 26, 1822 ...The doctrines of Jesus are simple, and tend all to the happiness of man.
1. That there is one only God, and he all perfect.
2. That there is a future state of rewards and punishments.
3. That to love God with all thy heart and thy neighbor as thyself is the sum of religion...
Thomas Jefferson, Letter to William Short April 13, 1820 ...Of this band of dupes and imposters, Paul was the great Coryphaeus, and first corruptor of the doctrines of Jesus.
Thomas Jefferson, Letter to Mrs. Harrison Smith, August 6, 1816 ...I have ever judged of the religion of others by their lives, and by this test, my dear Madam, I have been satisfied yours must be an excellent one, to have produced a life of such exemplary virtue and correctness. For it is in our lives and not from our words, that our religion must be read..
..I have left the world, in silence, to judge of causes from their effects..
Whilst I know you cannot wholly agree with Thomas Jefferson (for he speaks against the Trinity etc.) perhaps we can come together on these other precepts of his hand:
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Thomas Jefferson. Letter to Miles King September 26, 1814 ...I have trust in him who made us what we are, and know it was not his plan to make us always unerring. He has formed us moral agents. Not that, in the perfection of his state, he can feel pain or pleasure in anything we may do; he is far above our power; but that we may promote the happiness of those with whom he has placed us in society, by acting honestly towards all, benevolently to those who fall within our way, respecting sacredly their rights, bodily and mental, and cherishing especially their freedom of conscience, as we value our own. I must ever believe that religion substantially good which produces an honest life, and we have been authorized by one whom you and I equally respect, to judge of the tree by its fruit.
Thomas Jefferson, Letter to Thomas Law, June 13, 1814. I consider our relations with others as constituting the boundaries of morality...Take from man his selfish propensities, and he can have nothing to seduce him from the practice of virtue. Or subdue those propensities by education, instruction, or restraint, and virtue remains without a competitor.
Thomas Jefferson, Address to the Ketocton Baptist Association, October 18, 1808 ...And although your favor selected me as the organ of your petition to abolish the religious denomination of a privileged church, yet I was but one of the many who befriended its object, and am entitled but in common with them to a portion of that approbation which follows the fulfillment of a duty.
Thomas Jefferson, Letter to Peter Carr, August 10, 1787 ...Your own reason is the only oracle given you by Heaven, and you are answerable, not for the rightness, but uprightness of the decision.
Thomas Jefferson, Letter to James Madison, December 16, 1786 ...it is honorable for us, to have produced the first legislature who had the courage to declare, that the reason of man may be trusted with the formation of his own opinions.
Thomas Jefferson, Act establishing Religious Freedom , Assembly of Virginia 1786 ...Reason and free inquiry are the only effectual agents against terror...It is error alone which needs the support of government. Truth can stand by itself.
Thomas Jefferson's Prophesy: In the last mentioned Act he said:
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Thomas Jefferson ...Besides, the spirit of the times may alter, will alter. Our rulers will become corrupt, our people careless. A single zealot may commence persecutor, and better men be his victims.
It can never be too often repeated that the time for fixing ever essential right on a legal basis is while our rulers are honest, and ourselves united. From the conclusion of this war we shall be going down hill. It will not then be necessary to resort every moment to the people for support. They will be forgotten, therefore, and their rights disregarded. They will forget themselves, but in the sole faculty of making money, and will never think of uniting to effect a due respect for their rights. The shackles, therefore, which shall not be knocked off at the conclusion of this war, will remain on us long, will be made heavier and heavier, till our rights shall revive or expire in a convulsion.
John Adams gave a similar warning:
Adams to Jefferson, letter July 16, 1814 ...Our hopes, however, of sudden tranquility ought not to be too sanguine. Fanaticism and superstition will still be selfish, subtle, intriguing, and, at times, furious. Despotism will still struggle for domination; monarchy will still study to rival nobility in popularity; aristocracy will continue to envy all above it, and despise and oppress all below it; democracy will envy all, contend with all, endeavor to pull down all, and when by chance it happens to get the upper hand for a short time, it will be revengeful, bloody, and cruel. These and other elements of fanaticism and anarchy will yet for a long time continue a fermentation, which will excite alarms and require vigilance.
Our forefathers concluded that our happiness will depend upon someone stepping forward to assure that the people are given the truth ( a somewhat obvious light for a democracy). I call it Salting the Truth (a double-entendre, I admit) Our forefathers say it was their duty – a duty stemming from the simple truths of Christianity we might add – to step forward to defend these states. So too is it our duty to do the same and for the same reasons, as I have labored to burden you with the cause, if not for God, for patriotic duty. Now you have more examples which might encourage you and assure you that while the burden may seem heavy it was, according to the testimony of these, our ancestors, a burden quite light and one they were proud to bring forth to the world. WE must always be ready to present the Truth and stand with these men. Listen more to Jefferson:
Adams to Jefferson, Letter February 2, 1816 ...Truth must be more respected than it has ever been, before any great improvement can be expected in the condition of mankind.
Ultimately, in presenting the Truth, as burdensome as it may be, we must confront power; and the maker of all Truth came to a conclusion that the way to confront and subdue powerful men – we speak of the princes and kings of this world – is through the power of the Word. We therefore conclude this part on this note, that we must rise above such men, even if we ourselves are blessed with material riches and power, and stand tall with the makers of our freedom, always keeping in mind the warning:
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"All things were made for my use. So man for mine, replies the pampered goose" [Adams to Jefferson letter, February 2, 1816]
The pampered goose is vain: like the silly goose who forces his way to the head of a line forming in the barnyard only to be first on the farmer's repast. We can say without equivocation that the rich, who are crowding us, have much to be wary of in these times. Says Adams in the above letter:
ibid. Power always thinks it has a great soul, and vast views, beyond the comprehension of the weak; and that it is doing God service, when it is violating all his laws.
While I appreciate a Catholic's communion of works, as you professed, it is certain that most people today--regardless of faith or creed – have no regard for those virtues once so highly cherished by our founding fathers. What's worse is that anyone who calls to mind the issues thought meritricious by our forefathers can reach no audience these days. I complained that Thomas Paine's Common Sense
reached over 200,000 of our colonial souls, whereas reaching
a handful of souls with Common Sense these days
would take a miracle.
The men of our nation two hundred years ago saw a mission to bring
reason (we speak of light) to all of mankind through a common
bond based upon the Golden Rule. Hoping their light would spread
around the world, they nevertheless saw that there would be a
falling away from the sacrosanct principles which they bestowed
upon us. They knew that the Aristocracy would continue selfishly
to hoard and accumulate the riches and honors of this nation to
themselves, and doing so cast many tried and true principals to
the wind; and they knew in this falling away oppression will again
sail to our shores.
Today one does not have to be a prophet to see such things of
which the prophets wrote; and what has wearied me is the fact
that compared to the age of reason brought forth above, which
begat Truth and Light, and Hope for that New Year of Isaiah 66;
what has burdened me with such tears as no man would want, I say,
is how dark it must now be when we can present such evidence
to prove that the living cannot see now what the dead so long
ago foresaw! I write as if I were in the land of the dead,
mind you; and except for a few who did answer when I called, I
know I must be alive in some cemetary. I said this long ago in
Hidden Pavilions. So your comment on praying for
the dead struck home.
Considering the above, should I pray for the dead in Christ first?
Or to put it another way should I pray for all those Jezebels
and Laodiceans which inhabit the land? God forbid that Heaven
overhear my sorrow! Surely, because of the many gathered in this
cause Heaven has much invested in us.
We have been in communion before Heaven's Pearly Gate, a very narrow gate at that, and I know truth to the saying that wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat [Matthew 7.13]. Until I had seen the overladden burro on the Via Dolorosa, I had no idea there were so many put on the path to destruction.
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As pertaining to this cause, it was not my desire to throw the entire burden onto you, but seeing the righteousness in you I knew you could handle a little. All I have thrown your way is but a little of what I have seen and known. But you are much older and I know could lay some equally heavy matters on me.
Because of the time of the year, whereas I hoped for one righteous
man before, I thought to reach for the sky as it were and call
forth Three Wise Men. Coincidentally, I suppose, after I posted
my last letter to you on the twelfth a new star (which became
a supernova and was previously unknown) near Cassiopeia was discovered
by a Japanese astronomer. I've been searching the east for the
three wise men; it seems the only ones discovering anything these
days are a few in the Far East.
I still have faith in the wisdom of the Near East, however.
Hidden Pavilions and my other writings address more
specifically the Messiah's Commission from the scriptures. To
avoid repeating myself, let us commit this short addition to my
letter to the precept that Jesus is the Messiah and His commission
to His Disciples is summed up in your letter. Keeping in mind
some of the articles we have just discussed, we can now trace
the scriptural authority for the commission you quoted in your
letter.
I. Your Catholic Commission came from Isaiah 66 quoted above which
follows Deuteronomy 30, the Promise given to Abraham, and finally
the Covenant with Noah, previously listed. Noah's Covenant says
that the Gentile (Japheth) will live in the Tents of Shem in the
Last Days. Abraham's covenant confirms this, and it was passed
through the scriptures finally to Isaiah, who then gives us most
of the details of the mechanics of the Promise. The being, Messiah,
is reflected from all the prophets, as a light from one mirror
to the next.
II. Since Isaiah 7.14 identifies the Messiah as appearing at the
time of the diaspora, it follows that your Catholic commission
must begin, reflected, or subtended, over against this chapter.
We have testimony in the Gospels which testify that Jesus was
born of a Virgin and at the time specified when she should appear.
Since no one else appeared at this time, who claimed to be that
Messiah, Jesus merits the title if, for no other reason, by default.
He had no competition. His claim is thus recorded as relevant
to the specific requirements of the covenant, which requirements
cannot be revoked. Since the diaspora has passed and the redemption
of Israel is now apparent, it follows that His claim can no more
be contended by anyone who claims to be a child of God [sic. of
the scriptures].
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III. The Scriptures provide for Two Messiahs, as described in Zechariah 4.14 and detailed in Hidden Pavilions. The Latter Day Messiah must fulfill specific prophesies listed in Hidden Pavilions and my other works, to confirm not only Jesus but also to restore the Tabernacle of Moses and the Temple. Jesus fulfilled the specific prophesies of the Suffering Messiah, well described in Isaiah 53, Psalm 22 and 69, etc. Search the scriptures and it can be verified that of these members of the Suffering Messiah, as the Son of David, he fulfilled them all [as listed].
IV. Jesus was a teacher as prophesied – and did prophesy as prophesied, and He upheld the Law as prophesied. Thus, His teachings are subtended over against Isaiah 7.14, from whence we reflect his direction.
V. Jesus listed specific Articles of Commission to His Disciples which reflect the articles [scriptures] which created Him. As a captain to his lieutenants, those articles were quite specific, including:
1. Go unto all the world and preach my gospel to all the nations (or creatures, as earlier discussed) [line 1393 of my matrix].
2. Take no thought for your life, what ye shall want [Line 1396 of my matrix; for all will be provided for you]
3. I will give you a mouth and wisdom [line 1390 of my matrix]
4. I shall come again; but many shall come in my name saying, I am Christ, but the time draweth near; go ye not, therefore, after them [line 1371 of my matrix]
5. There is nothing covered which shall not be revealed. Whatsoever ye have spoken in darkness shall be heard in light; that which ye have spoken in closets shall be shouted from the rooftops [line 1328 of my matrix]
6. Be ye not called rabbi; call no man your father; he that is greatest shall be your servant; whosoever exalteth himself shall be abased [line 1290 of my matrix]
7. Obey the Two Commandments [line 1254 of my Matrix]
8. If thou be perfect, give what thou hast to the poor and follow me [line 1055 of my matrix]
9. Except ye be as little children ye shall not see the Kingdom; ye must be born again [line 981 of my matrix]
10. I and my father are one; if I do not the works of the father, believe me not [lines 935 and 951 of my matrix]
11. Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation: of him also shall the Son of Man be ashamed when he cometh in the glory of his father [line 904 of my matrix]
12. My sheep shall hear my voice and they shall be one fold, and one shepherd [line 914 of my matrix]
13. The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil [line 847 of my matrix]
14. If ye would be free, honor thy mother and father [line 811 of my matrix]
15. I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever; and the bread I will give is my flesh, which I will give for the life of the world [line 798 of my matrix]
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16. The Father judgeth no man but hath committed all judgment unto the Son [line 711 of my matrix]
17. You are judged by your works just as the tree is known by its fruit [lines 609 and 427 of my matrix]
18. It is easier for heaven and earth to pass away than one tittle of the law to fail [line 549 of my matrix]
19. Whosoever doth not bear his cross and come after me cannot be my disciple [line 509 of my matrix]
20. Behold I send you forth as lambs among wolves; the spirit of my father shall speak in you [line 471 and 475 of my matrix]
21 Carry neither gold nor purse nor shoes; salute no man by the way [line 467 of my matrix]
22. Obey My teachings [line 719 of my matrix]
23. The son cannot do anything of himself but what he seeth the Father do [line 697 of my matrix]
24. Give unto Caesar what is Caesar's and to God what is God's [line 1240 of my matrix]
25. Sell what ye have and give alms; a treasure in heaven which waxeth not, where neither thief nor moth corrupt [line 1411 of my matrix]
26. Be yourselves like unto men that wait for the Lord when He will return from the wedding; blessed are those servants whom the Lord when He cometh shall find watching [line 1516 of my matrix]
27. Unto whomsoever much is given, much shall be required [line 1532 of my matrix]
28. Remember my New Testament which is shed for many, for the remission of sins; and love one another as I have loved you. By this all men shall know that ye are my disciples, that ye love one another [line 1652 of my matrix]
29. Do not think that I will accuse you to the Father: There is one that accuseth you, even Moses, in whom ye trust [John 5.45]
30. I will pray the Father, and He shall give you another Comforter, even the Spirit of Truth, that He may abide with you forever; and when he is come He shall testify of me. He will reprove the world of sin, and of righteousness, and of judgment. He shall not speak of Himself, but whatsoever He shall hear, that shall He speak: and He will show you things to come. He shall glorify me: for he shall receive of Mine, and shall show it unto you. He shall teach you all things, and bring all things to your remembrance, whatever I have said unto you. If ye love me, keep my commandments.
We could add to this list, the matters of the Second Coming, but for purposes of your universal commission the list is clear enough as it is. If this list falls within the commission you had in mind in your letter, then we are in agreement. My agreement, of course, does not mitigate any duties you may need to bear with regard to my simple argument.
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As for the Comforter, which is listed in detail
on pages 337, 338 of Hidden Pavilions, many have
also claimed to be Him or have received Him. But being another,
as Jesus called Him, which is one of the names of the Messiah
listed in Isaiah 9, we know that he has the ability to do what
the [Deliverer] Messiah is required to do. Being the Spirit of Truth, as Jesus described Him, it is clear that had
the Comforter already come the matters which I discussed of Matthew
and elsewhere would have already been well exposed, and, in the
Judgment, a New Covenant expressed. He would have left behind
him clear judgments which confirmed Jesus, which judgments, not
excluding others which I have not mentioned, have been clearly
withheld until now. With regard to your commission, listening
for the Comforter is an attentive, good thing to do.
Lacking the advantage of your scriptural foundations, I do hope
that I have justified, or identified, your faith in God in a fair
and impartial manner. By experience I know that a major problem
in the commission of the Christian religions relates to the fact
that most of them are not founded on the 30 commandments of Jesus
listed above, and they more regrettably are founded on the criteria
of the Church of the Laodiceans mentioned in the book of Revelation.
But at least I can count it a pleasure to meet in you one man
who does not meet that criteria. Though I see you out of sync
in part with the thirty commandments listed above, I know that
in you there is the wisdom and the calling by which a fruitful
dialogue on the relevance of my desire may be resolved.
Should you find a scriptural basis for an exception to any of
the thirty commandments listed above, I, of course, would be most
happy to explore it with you. For my part I must hang on the Golden
Rule; and knowing that a New Covenant must be delivered
at the time Israel is gathered, from their diaspora, back to the
Promised Land, I am puzzled what other agreement might apply.
We have seen through Scriptural Authority that Paul's New Covenant
does not match up to the period of the Deliverance (but rather
to that of the diaspora); nor did he claim to be the Messiah;
and recognizing that much of his New Covenant was used
to justify heinous crimes against man, I am at a loss to desire
his particular covenant. Surely Jesus would have similar feelings,
looking back on the various tricks which were used to corrupt
his word.
I hold to the belief that the Wisdom of God cannot be that
complicated that men should be confused by it. I agree with
Thomas Jefferson that had Jesus' simple and straight-forward teachings
been left to stand upon their own merit--without some vain minister's
bone crushing demands--the world would have been a far better
place. I think this was probably the attitude of the early Christian
communities, as reflected in the Gospel of Thomas, come to think of it. For all it contained was Jesus's Teachings. Call the hoped for world (as opposed to our present world) a Christian place, if you like; call it a sunny place. It is certain the world I and Jefferson – and many with us – contemplate is bathed much more in light than most men are ready and willing to receive.
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Except for Jefferson and a few others, I have yet to find a
man who can appreciate the Wisdom which was in Jesus. Following
the idea that understanding comes by hearing the Word of the Lord,
which is Wisdom, we ought not to underestimate the fact that the
Messiah knows the secrets of men; and thus articles 5, 17, 29,
and 30 above are fulfilled. We have spoken on this in Hidden
Pavilions and our other writings; but I think the Teacher
of Righteousness of the Dead Sea Scrolls had
received the idea most clearly (re: the corners of the back cover
to Hidden Pavilions ). Jefferson also prayed for
this. He also knew that when we all enter the Gate of Heaven all
the paralogisms and badges which separate us from one another
are left behind. It's easier to leave the badges behind now than
later, as I mentioned in a previous letter; for you enter the
Gates of Righteousness from here.
I leave you with the prayer of a man, King Solomon [I Kings 8.22-54],
( who yet lives) who prayed for the living and in particular what
we have been discussing, the more important of which began with
an offer to justify righteousness (see also Isaiah 53.11).
Trusting in any event that you will continue to participate in
Christ's redemptive truths--and the more so, like our forefathers,
consider truthfulness a duty – and hoping others may be refreshed and relieved in them this New Year, and hoping on your reply, I remain,
Sincerely yours,
M
Mr. Buckley's answer to our sixteenth appeal
January 5, 1994
Especially in Isaiah, it is the Lord who redeems; the daughters
of Zion cannot do it, themselves. A slave cannot set himself at
liberty, and a captive cannot ransom himself.
Yours cordially,
Wm. F. Buckley Jr.
January 8, 1994
Dear Mr. Buckley,
My goodness! How well put was your answer on God's redemption
in your January 5 th letter. And it is very true that a slave
cannot set himself at liberty, and a captive cannot ransom himself.
Only a friend can do this. Here we shall persuade you that
those who inquire of the Lord are friends upon whom He has placed
the burden of Salvation. Those who are wise listen to His argument
for redemption and do it. He who completes the argument is the
Messiah.
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As noted before, what distinguishes Hell from a righteous place is the fact in Hell there are no friends. It is every man for himself, and they are generally reliant on the treasures of the purse rather than of the Spirit. The Spirit of Wisdom runs to the contrary and sees more worth in friendship [sic. The Golden Rule] than the things of this earth. If you can walk with me a bit more, I would like to explain how there is more to salvation--because it depends upon friendship (beginning first with God)--than that which you have outlined.
The greatest treasure to a man is a friend, says Socrates. And the greater the favor a man receives [from a friend] the more unjust he is if he does not repay the favor [Xenophon, Recollections of Socrates, Book II.2 ]. From this follows the idea to whom much is given much is required. Here we can see that in the case of the Children of Israel God required more out of them, because Abraham was his friend, than the nations. Let's examine this precondition of your redemption:
Amos 3.1 Hear the word that the Lord hath spoken against you, O Children of Israel, against the whole family which I brought up from the land of Egypt, saying,
3.2 You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.
3.3 Can two walk together except they be agreed?
Generally, as it has been the case in the past, the friend who offers the ransom which pertains to a multitude (our conversation began over the ransom of a multitude) is one who does it by the power of persuasion; not, of course, by the power of money; this I know you must agree upon, as salvation costs nothing. I, in Hidden Pavilions, and the rabbis played a bit with the idea. The rabbis concluded that one of the [Cabalistic] attributes of God is in the word, Ain, which is the alphabetical character, y , which also means nothing. When I said that I will cost you nothing, there is more to be said about that thing. We speak of righteousness:
Psalm 119.121 I have done justice and righteousness; Leave me not to mine oppressors.
119.122 Be surety for thy servant for good: let not the proud oppress me.
119.123 Mine eyes fail for thy salvation, and for the word of thy righteousness.
119.124 Deal with thy servant according unto thy mercy, and teach me thy statutes.
119.125 I am thy servant; give me understanding, that I may know thy testimonies.
119.126 It is time for thee, LORD, to work: for they have made void thy law.
119.127 Therefore I love thy commandments above gold; yea, above fine gold.
119.128 Therefore I esteem all thy precepts concerning all things to be right; and I hate every false way.
I wonder whether the Messiah whom you await is also like the Ain?
The Wisdom we can count on from a friend. We pick our friends,
unlike that of our family, and yet end up having some friends
who are selfish and evil and others the opposite, always available
to help us whatever our need. Our family ought to be our closest
friend, but even there we have the same opportunities and opportunists
who stall themselves between good and evil.
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Because he knows evil he does good. If one knows God one comes to know the worth in Him, that He is capable of both good and evil; knowing what He knows we are encouraged to do more good!
Zephaniah 1.8 And it shall come to pass in the day of the Lord's Sacrifice that I will punish the princes, and the king's children, and all such as are clothed with strange apparel.
1.12 And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, the Lord will not do good, neither will do evil.
Isaiah 45.7 I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things.
29.14 Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.
29.15 Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and say, Who seeth us? And who knoweth us?
Habakkuk 2.14 For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.
Micah 6.9 The Lord's voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod and who hath appointed it.
We are all admonished to fear God. With his Judgment, or rod mentioned above, which is in His Messiah, there is further reason to fear Him. For of that Angel which Jesus said He was – we have:
Exodus 23.21 Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him.
Be wary of the Day of Wrath and Vengeance. Because the Scriptures (re: Genesis and Deuteronomy 30.7 previously listed) curse those who afflicted My people, within the precept of your redemption [of Israel] is the Lord's vengeance against the Gentile, when the Children of Israel are gathered from the nations:
Isaiah 63.4 For the day of vengeance is in mine heart, and the year of my redeemed is come.
63.5 And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me.
63.6 And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth.
Keep in mind that this is the Messiah speaking, called the Light of the Gentile. Is He a hateful person, or is He good?
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Isaiah 63.7 I will mention the lovingkindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses.
63.8 For he said, Surely they are my people, children that will not lie: so he was their Savior.
63.9 In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.
63.10 Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the Shepherd of his flock? Where is He that put his Holy Spirit within Him?
When we examine the members of the Deliverer Messiah, we find him to be of the most gentlest creatures, basing his entire vesture upon Wisdom:
Psalm 37.6 And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.
37.30 The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.
50.23 Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the Salvation of God.
From these and other related precepts comes:
Isaiah 49.6 And he said, it is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the Preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.
After this manner we can see that the genesis of God's Salvation comes through a friendship with Abraham, which then passed on to Issac and Jacob, who is Israel, down through Judah to David and through David to the Messiah which is called Jesus. This is a friendship which is a lasting friendship designed to set the foundations of a marriage between God and all men. Ultimately this redemption hinges upon persuasion, following much after the precept in the Testament of Benjamin and cited elsewhere:
Testament of Benjamin II.6 And then shall He judge all the Gentiles, as many as believed him not when he appeared upon the earth. And he shall convict Israel through the Chosen Ones of the Gentiles.
This follows Isaiah 66, Ezra 4, and:
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Isaiah 29.27 Behold, the name of the Lord cometh from far, burning with his anger, and the Burden thereof is heavy: his lips are full of indignation and his tongue as a devouring fire.
Isaiah 4.2 In that day shall the Branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.
I compared this redemption in Hidden Pavilions to
that of a mirror. When you look upon your Redeemer you
will see a mirror; and as all mirrors tend to be, you will see
yourself as you really are. From this I then said that you will
judge yourself.
These criteria also we add to the list which you included in your
redemption.
Isaiah 33.6 And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the Lord is his treasure.
The fear of the Lord is his treasure:
Isaiah 33.17 Thine eyes shall see the King in his beauty: they shall behold the land that is very far off.
33.18 Thine heart shall meditate terror. Where is the Scribe?..
59.15 Yea, truth faileth; and he that departeth from evil maketh himself a prey: and the Lord saw it, and it displeased him that there was no judgment.
59.16 And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him.
59.18 According to their deeds, accordingly He will repay, fury to his adversaries, recompense to his enemies: to the islands he will repay recompense.
58.19 So shall they fear the name of the Lord from the west, and his glory from the rising of the sun.
Jeremiah 25.34 Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel,
25.35 And the shepherds shall have no way to flee, nor the principal of the flock to escape.
Isaiah 2.19 And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth.
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You are correct that it is through the power of God that Deliverance comes. But let us keep in mind the scene of the Deliverance He has in mind and not impose our own criteria, supposing we are without spot:
Isaiah 50.2 Wherefore, when I came, was there no man? When I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? Behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst.
50.3 I clothe the heaves with blackness, and I make sackcloth their covering.
50.4 The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.
50.8 He is near that justifieth me; who will contend with me? Let us stand together: who is mine adversary? Let him come near to me.
50.11 Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.
Neither can self-justification save you. For the Lord sees all things [Enoch 66.4] and no matter what one claims the measure is always there: charity outweighs a lot of sins. Let's see:
Enoch 44.3 Blessed is the man who does not direct his heart with malice against any man, and helps the injured and condemned, and raises the broken down, and shall do charity to the needy, because on the day of the great judgment every makeweight will be as in the market, that is to say they are hung on scales and stand in the market, and every one shall learn his own measure, and according to his measure shall take his reward.
45.3 When the Lord demands bread, or candles, of flesh [cattle], or any other sacrifice, then that is nothing; but God demands pure hearts, and with all that only tests the heart of man.
61 Keep your hearts from every injustice, which the Lord hates. Just as a man asks for his own soul from God, so let him do to every living soul, because I know all things, how in the great time [to come] are many mansions prepared for men, good for the good, and bad for the bad, without number many.
61.2 Blessed are those who enter the good houses, for in the bad houses there is no peace nor return.
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But anybody's got an obol (the coin the Greeks put in the mouths of the dead to book passage through Hades). Most of the rich of our nation seem to think they can buy salvation not unlike that mocked by Lucian:
CHARON: Come on, damn you – your fare!
MENIPPUS. Shout away if you like, Charon.
CHARON. I've brought you across – give me my fare.
MENIPPUS. Can't. Haven't got it.
CHARON Anybody's got an obol.
MENIPPUS. Don't know anybody else – I haven't.
CHARON. Why, damn you, by Pluto. I'll throttle you if you don't pay!
MENIPPUS. And I'll clout you with my stick and crack your skull.
HERMES. Huh! I'll get rich if I even have to pay for the dead!
CHARON. I won't let you off.
MENIPPUS. You can dock your ferry and wait, for all I care.
How can I give you what I haven't got?
CHARON. Didn't you know you had to bring it?
MENIPPUS. I knew – but I hadn't got it. So? Oughtn't I to have died, then?
CHARON. So you're going to brag about being the only one ever to cross free?
MENIPPUS. Not free, my dear fellow; why, I bailed,
and I lent a hand at the oar, and I didn't cry –
I was the only passenger who didn't cry.
CHARON. That's nothing to do with me.
You've got to pay your obol; it isn't right to get out of it.
MENIPPUS. All right – take me back to life.
CHARON. Oh, a fine idea – then get a thrashing from Aeacus for it?
MENIPPUS. Don't bother me, then.
CHARON. Let's see what's in your bag.
MENIPPUS. Lupines – want some?
and a Hecate's supper [austere philosopher's fare; ed. note]
CHARON. Where did you get this dog from, Hermes?
The way he went on, too, during the crossing!
Laughing and jeering at all the passengers!
He was the only one singing; they were all moaning.
HERMES. Don't you know who it is you've brought across?
He's independent, no doubt of that – couldn't care less of anybody. That's Menippus.
CHARON. If I ever catch you again!
MENIPPUS. If you catch me. You won't catch me twice.
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In the final analysis it is not gold or silver or the material things in life – even the obol put in the mouth of the dead on their way to Hades – which is the ransom money, but rather something altogether different: people. People with the Spirit of the Lord. To understand that spirit we must again look at Psalm 12. Then, after examining it, I would refer you to the verses which you cited and we shall expand from there. While your principles are correct, without understanding they can serve no one except yourself (you know what you know, but how can others know it? as you cut too closely to the point). One can take your precept, for instance, and declare as Torquemada did who saw heretics captives to their own false beliefs, and decided, on behalf of God, to set them free, following the ideas I expressed on page 3 in my last letter [Appeal 16; ed. note].
To understand you, then let us look at some of the verses which
support your argument. First, Salvation comes when wise men
can reason [with God] together: let's look at the background
on this:
Isaiah 1.8 And the daughters of Zion are left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
1.9 Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.
1.10 Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah.
1.15..And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear; thine hands are full of blood.
1.16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;
1.17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.
1.18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
1.25..And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy tin:
1.26 And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The City of Righteousness, the faithful city.
1.27 Zion shall be redeemed with judgment, and her converts with righteousness.
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It is clear in Isaiah that with respect to the dead, of whom we have previously discussed as if they were Sodom or Gomorrah, God Himself intends to change them – remove the dross (Ezekiel explains this as throwing gold or silver into a furnace) – through the Spirit of Judgment and the Spirit of Burning. The same principles apply again to this day. In the Judgment of Egypt, for instance, there was the pestilence, plagues of all kinds, floods, then drought. Coupling the Spirit of Burning to the Judgment of the Last Days we call up the judgment of Sodom and Gomorrah, from which event no ransom was taken. Following this are precepts showing the people throwing their gold and silver to the moles and the bats, hiding in the holes of the rocks themselves, and crying out for the mountains to fall on them. In this scenario, as was in the case with the time of Noah and Sodom and Gomorrah, there is no one to pay their ransom. Neither do they have the ransom to redeem themselves. Short of this event, recognizing the lot of the doomed, all that men have left is the opportunity to repent and the hope of redemption based upon their repentance. This leads us back to the Messiah who said, as we noted on page 2 of our last letter:
Matthew 7.24 Therefore whosoever heareth these sayings of mine and doeth them, I will liken him unto a wise man, which built his house upon a rock [sic. which cannot be destroyed ed. note].
and
John 5.24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life and shall not come into condemnation, but is passed from death unto life.
Jesus was a brilliant being wasn't he? especially in the context
of our discussion.
Again, in Isaiah we have:
Isaiah 35.3 Strengthen ye the weak hands, and confirm the feeble knees.
35.4 Say to them that are of a fearful heart, be strong, fear not: behold, your God will come with vengeance, even God with a recompense; he will come and save you.
35.5 Then the eyes of the blind shall be opened and the ears of the deaf shall be unstopped.
35.8..And an highway shall be there, and a way, and it shall be called The Way of Holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein.
35.9 No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there:
35.10 And the ransomed of the LORD shall return, and come to Zion with sons and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.
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We spoke of the Straight Way to redemption in our last
letter and need not expand upon it here. Truly, it is God who
redeems but the redemption is not without terms.
In Isaiah 43 The Redeemer speaks, repeating the
same precepts reviewed above:
Isaiah 43.1 But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.
This is no Scythian Baptism, where the new born child is presented
to the father who then examines its naked form and commands, if
it is a girl, that it be destroyed or, if a boy and of comely
form, that it be doused in the nearby ice laden stream. If the
child survives he is received and his life redeemed.
In the matters we have been discussing there is no need for a trial. All that is needed is the removal of an obdurate heart, to which end we shall soon approach. Let us continue:
Isaiah 43.2 When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.
43.3 For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.
43.4 Since thou wast precious in my sight, thou hast been honorable, and I have loved thee: therefore will I give men for thee, and people for thy life.
43.5 Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west:
43.6 I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;
43.7 Even every one that is called by my name: for I have created for my glory, I have formed him; yea, I have made him.
43.8 Bring forth the blind people that have eyes, and the deaf that have ears.
43.9 Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? Let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth.
43.10 Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.
43.11 I, even I, am the LORD; and beside me there is no savior.
43.25..I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.
43.26 Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.
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In these passages we can see a marvellous work of Salvation
being contemplated. Furthermore, says He, there is none who can
deliver out of my hand [Isaiah 43.13] and ye are my witnesses
[Isaiah 43.10]. Obviously, if no one is looking there can be
no witnesses. So the plan of this particular redemption included
precepts of wisdom and, if necessary, applying the rod to get
your attention. Then, after He gets your attention, he calls you
to his knee, and says, Let's reason together; let me plead
my cause; to which end we are called to work.
When He tells the Children of Zion that He gave men and people
for their salvation, we lead directly to the core of His Salvation:
Isaiah 51.4..Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a Light of the people.
51.11 Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head..
51.12 I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass..
51.14 The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail.
51.16 [speaking to the Messiah; ed. note] And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people.
51.22 Thus saith thy Lord the LORD, and thy God that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink it again:
51.23 But I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over.
After this follows the precepts of putting on the Lord's Garments
and being redeemed without money [Isaiah 52], on which I stand.
So ye shall be redeemed with men and people. The redemption
mentioned in Isaiah 66, quoted in our last letter, clearly identifies
a people who function in the redemption of the people of Zion.
These are the Gentile, and the process of getting the word to
them and causing their hardened hearts to turn towards Zion has
already been elucidated.
The problem at hand is how to soften the hearts of the Gentile. I pointed out often enough, by way of illustration, that our obdurate people--who are at the head of the Gentile today-- shed no tears over the multitudes suffering in our streets; and this must be overcome before redemption comes. To understand this precept we have to talk a bit more about friends.
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The key to Jesus's concept of Salvation is based upon the simple
value of one friend's love for another. He addressed His disciples
as friends: if you are my friend, you will love me; and if
you love me you will do the will of the father. Whosoever heareth
my teachings and doeth them, therefore, shall live eternally in
my father's kingdom..
Picking up where we left off in our last letter, we can see the
implications of this precept, how it serves Salvation:
John 15.12 This is my commandment, That ye love one another, as I have loved you.
15.13 Greater love hath no man than this, that a man lay down his life for his friends.
15.14 Ye are my friends, if ye do whatsoever I command you.
I showed your letter to The Old Man of the Sea,
who complained of my assessment of his condition, and quoted the
remark of Mark Twain: "The reports of my impending demise
are hopefully exaggerated!" and commented upon our friendship.
He and I had become friends through you. I answered that the address
I have been using is an address of respect stemming from the days
of Chivalry. I added that my answer to your letter will focus
on the precept of friendship and how it becomes the vehicle
of Salvation. Key to Salvation is understanding; and through
understanding comes Wisdom, and with Wisdom is God. What better
way is there to call forth Salvation, then, but through the communion
of two friends in the Wisdom of God, following the example Jesus
laid before us?
In our last letter I built upon this thought by bringing in the examples of Jefferson and other founding fathers who were able to form a bond of friendship – though of divergent views in many respects – sufficient to bring forth a completely new form of government. And they were so devoted to this new precept of government they sacrificed everything they had, even the lives of their own families, to bring it forth. Perhaps more importantly they offered their lives for this cause understanding that the source of their new government came not from man but from a source eternal; and whilst all nations seek eternal life, our founding fathers knew they had participated in the creation of something which well bordered the criteria James Madison had in mind:
A well-founded commonwealth may be immortal
So it is that we had our liberty purchased through the acts of righteous men who carved a model of Liberty with perpetuity built in; and with it comes fame for themselves so long as the thing they carved would live.
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You know that human virtue consists of surpassing friends
in doing good and enemies in doing harm [Xenophon, Recollections
of Socrates Book II]. This recalls Lao Tzu's concept of
doing good: that by doing good he gained in goodness. One
focusing on such a venture, of course, is debilitated from doing
evil.
Unfortunately within our mix of friends there are those who encourage us to do good and others to do evil. The cause of the Bible and other scriptures we quoted is to provide criteria by the which you will know the difference between good and evil (which Luther apparently struggled with). Xenophon – of whom Jesus was well read, I have no doubts – can help us focus a bit more on this difference, as he compares friendship and brotherly love:
Xenophon, Recollections of Socrates , Book II.3 "You may catch wicked men with bribes--there is no better way! – but you prevail over truly noble men by being friendly."
"But what if he doesn't change for the better when I do this? asked Chaerecrates."
"What risk do you run," replied Socrates, "except that of proving that you are good and you love your brother, while he is base and not worth helping? Yet, this, I think, won't happen. I believe that he will view to outdo you in kindness in all he says and does when he sees that you invite him to the contest. As it is now, you two are like the two hands which the god made to help one another, but which neglect their function and are diverted to thwarting one another..Two brothers who are friends, even though they are very far apart, can still be of great help to one another.
Book II.4 ..A friend often does for a friend what the friend did not complete, see, hear, or finish for himself. Although some men try to cultivate trees for the fruit they bear, yet when it comes to man's most fruitful possession, which is called a good friend, most men are slow and neglectful in their care.
The interchange of good friends (as opposed to evil friends--the
wicked who use and desolate each other), then, becomes a source
of Salvation. Let us begin with the precept between God and
Abram, who, when God called to him, answered; and after that God
renamed Abram to Abraham and called him his Friend and gave Him
the Blessing upon which we have founded our discourse.
Then, relating himself to the Messianic role Jesus referred to
himself as Manna from Heaven, from the Father, that through
him and his friendship for his disciples he, the father, and his
disciples would be one. And we can call this objective The Family of God. Christians call this the Body of Christ.
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The model upon which the Family of God is based is close to the
model espoused by Socrates.That model is not far from the model
between you and me: a communion between a poor man and a rich
man.
Socrates, in the model we would put before you now, was reknown
for being a poor man and being satisfied with the most meager
"necessities" in life. He often replied in Xenophon's
apology that he was a better friend of the state than his accusers:
because he could not be bought off; whereas rich men are easily
bought off. Jesus said the same thing, following the prophets.
So says Socrates:
..If friends or state need help, who has more leisure to come to their aid? Someone who lives as I, or someone who lives what you call the "happy" way of life? Who can campaign with the army more easily, the man unable to live without luxuries or the man for whom whatever he can get is enough? Which man under siege will give in more quickly? The one who demands what is hard to find or the one who is satisfied with what is easy to get? [ibid Book I.6]
There is truth to this, as we also reviewed in our other writings, including the Tapestry of One, that more often than not the best friend of a state is one who has no investments which "bribe" him from doing what is virtuous and good for the state. As I complained, our Ship of State lacks virtue to the extent that as it sinks I doubted little virtue would be lost. From this perspective comes the obvious question, "Why even bother to save it, then?" The answer follows another idea posed by Xenophon:
We must do it for the sake of our forefathers.
For the sake of our Forefathers. If our forefathers contained far more virtue than we do today (which I don't think you would contest), it follows that we ought to replay some of their virtues, to bring back their vision – to which end is our labor. As I noted earlier, anyone who believes in the vision of our forefathers has a duty to uphold it, as a friend would defend a friend.
Wise men are by nature friends of one another, for in their
thirst of inquiry they depend upon one another to gain more understanding.
Here we can explore the answer Socrates gave, as to why he sought
out the wisest of men. An oracle of Apollo (the god of Wisdom)
said that Socrates was the wisest man; hearing this he set out
to see if it were true and sought every wise man he could find,
only to discover the truth, that he was wiser than the wisest
of men. Thus:
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"Antiphon, with us, the belief is that our beauty and wisdom can be used for good or for evil. If someone sells his beauty for money to the one who wants it, they call him a fornicator. If a man becomes a friend to a lover who he knows is truly noble, we consider him temperate. It is the same in regard to wisdom: men are called 'sophists' if they sell wisdom for money to anyone who wants it. When, however, a man teaches a person who he knows is gifted all the good he can and makes him a friend, we consider that he is doing the duty of a truly noble citizen. I, myself, Antiphon, like anyone else who delights in a fine horse, bird, or dog, am even more delighted by good friends. If I have something to teach, I teach it and I introduce my associates to others from whom I believe they will get some benefit in their search for virtue. The treasures which the wise men of old have left in scrolls, we unroll and peruse together with our friends and we pick out any good we may discover. We think the gain is great if we become friends to one another." When I heard Socrates say this, I thought that he was happy, and that he led those who heard him toward true nobility.[ Ibid, Book I.6]
Says Xenophon of Socrates in chapter 4, Socrates was extremely influential in exhorting men to virtue, yet powerless to lead them to it . This brings us back to the precept of the Messiah who calls and no one answers, by means of which we shall close this letter.
The presumption in Isaiah 53, of giving the Redeemer as a Sin
Offering, is one in which the circumstances of its appearance
would be remembered and through remembrance bring forth Salvation
for all men. Through that event many would be justified, upon
whose tenets your faith holds.
The Biblical challenge was to justify many through understanding:
first God would plead his cause. He would call and hope on an
answer. Hearing an answer offered the opportunity to plead his
case, to whose end we have conversed.
The method chosen to plead for the redemption of the many, of
sacrificing the life of a man in your stead, cannot be effectual
if there is no understanding of the issues involved and why
it is that God said:
Isaiah 53.10 Yet it pleased the LORD to bruise him: he hath put him to grief..
53.11..by his knowledge shall my righteous servant justify many; for he shall bear their iniquities...
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Contrary to popular opinion, it was not the Jews who took the Messiah's life. It was God who is to blame. The story of the over-laden burro comes to mind here. For the burden of which we have been conversing – now applying to this nation – is a terrible knowledge, of the sins of a mighty people who are so used to lying and cheating there are but a few among them who sense the grief and despair around them. They are worse than the evil basket of fruit, of whom Jeremiah complained, which God said He would turn upside-down.
Jesus did not live in such a time as we. If we were to discuss the specifics of his generation's sins we would be hard pressed to justify theirs as sins – or our sins are so much the greater we make no differentiation between good and evil; neither are there friends who can deliver us the emoluments of good; and
the few among us who are willing to pull out the scrolls and inquire
are often bribed because they, following the model of the sophists
mentioned above, are used to selling knowledge. In contrast,
we also can recall here Josephus' comment on Moses: of his
God, who cannot be bribed [This is a foundation of the Oral
Torah; ed. note].
Inquiry into the things of Heaven involves the discovery of Hidden
things. But often what is Hidden to one is obvious to another.
A friend can show his friend how to do more good, for instance,
basing the premise on the fact that he who focuses on a thing
will, with practice (and inquiry takes much practice at all levels),
be good at it.
Remember the words of the poet:
He is a good man, though he is sometimes evil and sometimes noble [ibid. Book 1.2]
As much as I have harped against this nation – and burdened you with it – we know that most of the people in this nation probably fit the above description. The challenge, of course, is to remind the people of the nobility within them, hoping to raise them; and I am convinced that by giving them such a model much evil will depart from them.
The model upon which I am crafted is Truth, which relies upon
the discussion of differences, to resolve them, expecting only
in repayment further understanding. With understanding comes Wisdom;
and in the Mansions of Wisdom there are only friends. Out
of these mansions come men of Truth who lay seed, and it is through
that seed that slaves achieve liberty and captives are ransomed.
Working through all of the above, it is clear that we must rely
upon wise men sent by God for our salvation.
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Here we speak not of power but of the Spirit. When you see the
Spirit of Truth, I say, many suffering around us
will be set free.
Following the example mentioned earlier of our forefathers, it
is clear that liberty can be brought forth and sustained through
our continuing understanding.
The Messiah of the Scriptures, much after the same manner as Diogenes,
Socrates, the prophets, and the Brahmins, was set midst the poor.
Here we can see why it is difficult to look upon the face of God:
for His Messiah, having been put at the gate of the city bandaging
the wounds of the poor, one at a time [re: The Miracle of Zer Anpin] is not seated midst a comely thing to look
at. The passer-bys on the streets who look the other way from
our multitudes of homeless are an example which explains this.
If they cannot suffer the needs of the afflicted, it is for sure
that they would not have the courage to look in the direction
of God.
Apart from Enoch, tradition has it that only Moses dared to look
upon the face of God.What a burden that glance cost him!
I too looked, and I fell when I saw it. Now I am not afraid to
look. How about you?
Our dialog leads far beyond Jefferson's and Adams' vision and a simple outline of Salvation. While the LORD is the one who redeems, it is clear He does it through people, causing them to do something they might not otherwise have done. What's more, He tells them what He will cause them to do beforehand, to persuade them with pestilence, drought, floods, the treasures of the snow, hail, brimstone, and finally His Wisdom.
One thing I cannot endure within all the precepts is the idea
of leaving the sheep to wander in the wilderness, suffering such
privations that they finally resolve themselves to answer when
the good shepherd calls. This God does, so it seems, to soften
their hardened hearts.
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If one can save one man, one can save a multitude. But this ultimately
brings into the foreground the argument upon which our conversation
seems stalled, whether men properly seeded with the precepts of
Salvation, ought to step forward to do the works of the LORD,
following after the model of Moses and gathering the afflicted
masses from their corners of suffering; or whether one ought to
sit idly by waiting for the LORD Himself to do the work [re: Job's
tale of the Unicorn].
Following the latter alternative, which you seem to suggest, I wonder perhaps, if you were to have anything to say in the matter, whether you have any prescriptions as to how the Messiah – in the framework of understanding, mind you – might be seen and – as in the myths of the Unicorn – captured. All of the Scriptures identify him with Wisdom. My argument is that the Cloud of Heaven
(the Shekinah) is Wisdom and midst all of the Wisdom
of God is the Merkabah [ Divine Chariot; ed. note] which
delivers the poor and the afflicted among us from those who oppress
us.
Whilst Paul is at variance with me and the prophets on this, I
hope to show you that neither his argument nor ours affects the
mission of the Divine Chariot of God. I can further show
that those already doing the work of God with regard to that mission
of the chariot mentioned specifically in Psalm 12 must become
that thing upon which we all hope. After this manner I have no
doubts the desire of all nations is come.
So, why wait for the Lord?If one knows of a righteous obligation,
one must do his duty, irrespective whether the Lord of the estate
has arrived or not. Hoping on a clearer picture of your vision
of the above, I remain,
Sincerely yours,
M
Mr. Buckley's answer to our seventeenth appeal
January 24, 1994
You can't round up Jesus to support your point of view, because
He was practically St. Paul on the matter of people being saved
by their faith in Him, not by works. To the extent that He mentions
works, they're pretty clearly a necessary fruit of redemption--never
a cause.
Isaiah mentions one burden that is heavy; St. Matthew (11.30)
reports Christ as turning the trope on its head. His yoke is easy;
His burden is light--probably because some gifts are so far out
of scale that nobody can repay them.
Yours cordially,
Wm. F. Buckley Jr.
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January 28, 1995
Dear Mr. Buckley,
I take your response of January 24, 1994 to be in answer to my
concluding remark in my January 8 letter: how the Messiah might
be recognized. Your case, resting on Paul, leads to escapist
tendencies (I speak of the rapture) which is without precedent
in the Bible and surely one the Messiah cannot support; for it
is a sure thing that God has a record of defending both the lands
and people of those who are sovereign to Him, who fulfill their
duties towards Him.
Another concern I have regarding your placement of Jesus and Paul on an equal footing is more serious; for Paul was a liar – as we shall redisplay later in this text – and I know Jesus would not enjoy your putting him in that league. But this is par for the history of the matter, for if we were to take a fair assessment of the relationship of Paul's teachings to those of Jesus we would conclude that Paul is held in far more esteem by Christians (particularly of these days) than Jesus*. Monitor any church or any T.V. Ministry and you will see over the space of a year most of their time is dedicated to the epistles of Paul, over the teachings of Jesus; and most sermons tend to rant and rave over the issue of faith versus works, castigating the Law of Moses, when most of
those within the hearing of such ministries have no idea what
that issue is and seem to know only that the Jews are a forsaken
race whose Law is hated by God. Eulogize Paul as you like, but
the day is come when a man (and certainly no less Jesus Himself)
can show that he was a liar, also as spiteful as Spiteful Timon
of Athens, and a thief. But, concerning Paul being a thief, allow
us to soft-peddle this issue lest the truth be too widely known.
Examine Paul's anti-Semitic Epistles for God's sake; God only knows how insulting Paul's sermons were: but for the charges the Jews brought against Paul in Jerusalem – how he taught against them and their faith – we know Paul was not behaving kindly towards them or the church under the guidance of St. Peter and St. James.
As a thief Paul used God to fashion a religion which is
foreign to His Way. Now don't be too alarmed over this, for judgment
works a bit after the manner of a clock: 12:00 O'clock high is
good; everything off of 12 is sin. As for the setting at 12, it
is the Torah. As for Paul's theft of the Torah's Promises, using
them he set a course which diverged along a way God never approved
and certainly Jesus could not pick: for the way he chose was to
condemn the very school from which he got his degrees. I draw
a pun here, and bad it is I admit. The truth is Paul was schooled
in persecuting people, first Christians, where he confessed he
participated in stoning Steven, the first Christian martyr. God
has an unusual way of solving problems, or dealing out his prophesy;
and it is a fact that the one chosen to spread the Gospel to the
Gentile is one who practiced persecuting people as a livelihood;
and from the evidence he never did seem to give that practice
up. Some people have been waylaid by God because of their
flaws, and I suppose it could be a good lesson in the end should
we find in God's vision the reasonableness of switching a Jew
from one course to another and finally back again. The challenge
is there: to make my law honorable.
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Paul robbed the Chosen People of their name and rights, and his disciples have been contemptuous of St. Peter's name. Both Saint Peter and Saint James have been treated by the church as perverts, unschooled in the Ministry of God, when in the one we have the eldest brother of Jesus and the other the chosen leader of his church. Paul's Church has been deriding not only Jesus's family (they made even his beloved uncle Lazarus – whom He rose from the dead – a stranger) but also they have put down the chosen leader of his church for the last two thousand years.
You should know that it has always been the way of God to rename those who are sovereign to Him. We mentioned Abram who became Abraham, Jacob who became Israel, and Simon who became Peter. But this was a common practice of Kings in the Middle East to rename those whom they conquer, as was the instance between the Pharaoh Nechoh and Jehoiakim, whom he renamed Eliakim; similarly the King of Babylon changed Mattaniah's name to Zedekiah. I mention these details to confirm the precedents behind the renaming of Simon and the significance of his New Name, Peter, as the foundation of Jesus' new church. We have a double-entendre here because the God of my Bible established as the foundation for His Kingdom a rock near Mt. Moriah and He called that rock Zion. Jesus put his rock or pebble (the ministry like to bicker over Peter's name) upon the rock of Zion – a rather significant act I should say. As much as the Pauline Church has tried to convince us that Jesus and his family and followers were something other than Jews, the fact remains – in spite of the deprecations even in the time of Luke – the final remarks of the gospel of Luke show us that the Apostles continued to be Jews. Now the peculiar feature of Judaism, as opposed to other religions, is that it is a Messianic Creed [sic. Christian?]. It is founded on the idea that God will send forth Anointed Ones to lead and guide His People. During the times of the judges – who were usually prophets – the people were conditioned to depend upon the oracles of God to lead them. Suddenly a prophet would appear to steer them along the right way; but because of the profusion of wicked leaders arising over time usually the prophets carried a rod with them, and because of their rod the people – who tended to justify their leaders – would, in retaliation for the terrible consequences of the visitation, kill their prophets, such as Zechariah who was killed at the altar of the temple. I mention this because Jesus was well aware of the mission and consequences of a prophet and understood the prophesies before Him to the extent that He could repeat Isaiah's vision: that it would be seen that not one stone of the Temple will be found to survive his visit. And as a prophet, Jesus could count on God confirming Him (as with those before him in the chain of prophets).
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In Jesus' [initial] instructions to the apostles they were told to stay in Zion and not mix with the Gentile. This instruction again is one which illustrates the depths of Jesus' Faith, for the original idea of "Zionism" was to create a peculiar people separated unto God in the middle of the earth. While the Bible does not explain why the middle of the earth should be important to God, it is certain that Zion's place in the middle of the land bridge between the greatest powers of the ancient world would have some degree of [wry?] significance here. For He put My People in a place which was sure to be contested through the eons. And if you will check out most of the events surrounding the defense of My People in their Holy Land they involved the direct intervention of God on behalf of them.
It is fitting that when we examine the faith which has come from
God, that we are asked to rely completely upon Him for all things
(Jesus was quite clear on this). Most of the people I have known
would never trust their life entirely to Him. I must admit I have
problems with Him and His Judgment sometimes; and I have learned
that when He says He will provide for you often what He supplies
is not exactly what you may have anticipated but nevertheless
fitting for the mission He would design in you. I have protested
my circumstances in Against Leviathan, I admit, but nevertheless know that perhaps there may be some good reason in the end that the role I have received is not one I would ordinarily have chosen. But I am fairly easy to appease and have gotten used to the philosopher's palate and learned that there is much to be said of the rewards of reason and God. In my case God no doubt realized that the greatest reward I desired is the reward of the chase, as you have come to know. I must continually remind myself – as The Old Man of the Sea himself also reminded me – to be careful that I do not become the fish or the prey. I spread my hands open to you- – what can I do? I must rely upon God. If I am to be bait, so be it. But there are better bait than myself, which I know He could use; in any event, as for the season of hunting, He should catch the big one: – Leviathan
I mean.
In Hidden Pavilions I commented about this process.
This isn't the time of the fisherman, as there has been enough
fishing; besides this Leviathan is hunted.
After Jericho's walls fell down, for instance, frequently the enemy troop before the walls of a besieged city were confused by God and caused to attack one another, leaving the field of battle without (by the grace of God) the shedding of Israeli blood. We should list these and a few other instances here, as most Christians seem to doubt the ability of God to intervene in the affairs of man. There is truth to our argument that God saves multitudes by sending forth one righteous man; in some cases He caused man to be righteous and then sent him forth. Let's see:
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..But he was mistaken in judging about God's providence; for when Samuel inquired of God whether he should anoint this youth whom he so admired, and esteemed worthy of the kingdom, God said, "Men do not see as God seeth. Thou indeed hast respect to the fine appearance of this youth, and thence esteemest him worthy of the kingdom, while I propose the kingdom as a reward, not of the beauty of bodies, but of the virtue of souls, and I inquire after one that is perfectly comely in that respect; I mean one who is beautiful in piety, and righteousness and fortitude and obedience; for in them consists the comeliness of the soul." [Josephus, Antiq. Book VI.8]
..and when they came to Samuel, and found there a congregation of prophets, they became partakers of the Divine Spirit, and began to prophesy, which when Saul heard of, he sent others to David, who prophesying in like manner as did the first, he again sent others; which third sort prophesying also, at last he was angry, and went thither in great haste himself; and when he was just by the place, Samuel, before he saw him, made him prophesy also. And when Saul came to him, he was disordered in mind, and under the vehement agitation of a spirit; and, putting off his garments, he fell down, and lay on the ground all that day and night, in the presence of Samuel and David [Josephus Antiq. Book VI.11].
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A similar happening took place among the disciples of Jesus, so we are told.
..so Nabal survived ten days, and no more, and then died. And when David heard of his death, he said that God had justly avenged him of this man, for that Nabal had died by his own wickedness, and had suffered punishment on his account, while he had kept his own hands clean. At which time he understood that the wicked are prosecuted by God; that he does not overlook any man, but bestows on the good what is suitable to them, and inflicts a deserved punishment on the wicked [Josephus, Antiq. Book VI.13].
..and if they fly all of them to this temple, beseeching thee, and begging of thee to deliver them, then do thou hear their prayers, as being within thine own house, and have mercy upon them, and deliver them from their afflictions! nay, moreover, this help is what I implore of thee, not for the Hebrews only, when they are in distress, but when any shall come hither from any ends of the world whatsoever, and shall return from their sins and implore thy pardon, do thou then pardon them, and hear their prayer! for hereby all shall learn that thou thyself wast pleased with the building of this house for thee; and that we are not ourselves of an unsociable nature, nor behave ourselves like enemies to such as are not of our own people, but are willing that thy assistance should be communicated by thee to all men in common, and that they may have the enjoyment of thy benefits bestowed upon them [Josephus, Antiq. Book VIII.4].
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Keeping on the subject of renaming those who fall within the sovereignty of the LORD, we have the continuing practice of Baptismal names and can look forward to the day when My People are – as they are now being redeemed to their land – called Hephzibah and the land, now being redeemed by My God, called Beulah, as we described earlier in Philistia Triumph Thou because of me and other works. Here we called attention to Isaiah 62.4, but few people believe enough in God, or are wise enough to see His Wisdom, to trust in this judgment.
Now there is a pattern of redemption here which I have taken occasion
to illustrate, because Paul had no idea of that pattern or the
reasons for it, and consequently showed the greatest disrespect
for it, the prophets who revealed it, and the one who created
St. Peter's throne.
In reviewing the arguments of the church against St. Peter, I
should also point out that if I were St. Peter, looking at that
statue in the church named after me, I should be offended, because
that church has not only sneered at and condemned his teachings
by means of the argument of faith versus works but also impugned
the credibility of his experience: for the church suggests
that St. Peter was not meant to be ruler of the church but only
the symbolic guide of the church (otherwise it would be Jewish!); therefore, the real guide is Paul. My suggestion to you – should you know the current Pope – is to get him to rename the church and the seat in Rome after Paul of whom I have just complained, so that the Crusades (which I spoke of in an earlier letter) recently blessed by the Pope can be done under the name of their true guide and god. If I seem hard on Paul and his church, consider how hard he has used St. Peter's name, whilst at the same time undermining his authority. Let's not be so naive about the matter. In light of Pauline castigations of the Jews and St. Peter and St. James, seeing the dispute between the two factions, Jesus Himself must know the dispute. Now between the two, St. Peter is the gentler man. You can see this by trusting Jesus' judgment of Peter and, lacking this desire, by comparing what's left of St. Peter's epistles to those of Paul. In spite of the abuse coming out of the mouth of Paul – such that Paul caused Jerusalem to rise up against
him – St. Peter did not retort evil for evil, heaping recriminatory abuse towards Paul and his disciples, but rather defended himself and the apostles thusly:
II Peter 1.16-2.21 For we have not followed cunningly devised fables...but were eyewitnesses of his majesty..and this voice which came from heaven we heard, when we were with him on the mount.
We have also a more sure word of prophesy..knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.
This has been our argument, and, following in the steps of St. Peter as best I can, I hope to persuade you that it is not one which should be lightly passed off.
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I do not write with the intention of ostracizing – or drawing and quartering – Paul, for there are parts of him which I admire, as I have noted elsewhere. My position, I think is plain: I am by nature offended by Paul, as a tare who tries to take the highest seat in the house. In a fair search of the exchange between Paul and St. Peter one will see Paul saying to St. Peter and his church in Zion that "we are better than thou" (samples to follow). On the flip side of the coin, as illustrated in my other works, Paul did spread the Bible around the world, to the Gentile, as he seemed charged. But he did it in a perverted sort of way: his early charges to his ministry were to avoid discussions about the Holy Scriptures – and thus avoid knowledge (samples to follow). Thanks to Wycliff and others, who dared to disengage us from such blind-sighted teachings, we now have the Christian Ministry openly encouraging each man to read the Bible for Himself, which is a right step forward. In contrast to Paul's Doctrine St. Peter said:
I Peter 2.8-2.17 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:
Not rendering evil for evil, or railing for railing: but contrariwise blessing: knowing that ye are thereunto called, that ye should inherit a blessing.
..For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.
..But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:
Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.
For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.
We tend to overlook the fact that St. John, St. Andrew and his brother, Simon, who is St. Peter, were the first to know Christ, and among the three John and Peter were always with Him, even to the end. No men knew Jesus better than they, and no disciples ought to reflect Jesus's manners and teachings better than they. For my part, I do see a bit of Jesus in St. Peter – his temperance is wonderful – but I beg to differ with you that Paul and Jesus are much alike.
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The last comment I would make here, by way of introduction to my answer to your comparison of Paul to Jesus (I beg you to forgive my pleonastic introduction), is the problem that Paul introduced the idea that the Bible is open to interpretation through his message of types and shadows – to which St. Peter answered, noted above – when, in fact, the statements (particularly among the prophets) are quite clear. I don't think, of the many passages of Scripture I have taken the opportunity to pass your way, you can find any which should be read one way or another. If you study the prophets more (there is always room among the prophets for more study), you will see the language within their language – as it were a code: using identical symbols against similar circumstances; leaving, for certain recognizance, similar consequences, such as that applied against this nation:
You make your children a prey
Or, to be a bit more lucid on the matter, one could add, as
was said against Ephraim:
It is not good to stay in the place where there is the bringing
forth of children
This conversation we have been having may be an historic event of sorts, since no one has really picked it up since the persecutions by the church against heretics. I feel somewhat comforted that I can now exchange ideas with an opposing view – for the sake of greater knowledge – without suffering the fate of the heretics just behind Jefferson's and Adam's time. Thank God for the likes of Jefferson and Adams – even Thomas Paine, God bless His name – who made it possible for me (and the troop I bring with me) to write you! Speaking on behalf of them I know I can say that they have some good ideas – refreshing in fact – which will enable the weary to rest.
Our discussion is the same argument the Messiah must engage in
order to bring forth Unity under the Kingdom of God in earth as it is in Heaven. I think we ought to be able to agree on this one point, that the desire of the Bible is to produce Unity – and through unity Peace, which is what Zionism is all about unbeknownst to most men – among all men. Where we differ is to what extent Paul can participate in producing Unity and Peace on earth in light of his past performance, the chastisements I have laid upon him, and the things I may discuss now.
Where Paul and Jesus are alike is that they both demanded
that their disciples believe in them and in no other (Gospel).
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Romans 16.17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
I Corinthians 4.16 Wherefore I beseech you, be ye followers of me.
Salvation has been demonstrated and, as far as I know, continues to be a gift from God. As far as the Holy Scriptures are concerned, as mentioned before, the gifts from God are derived through a covenant relationship: if you do the will of the Father you shall have eternal life and be free from condemnation. Jesus appended to this precept the comment that there is nothing in Him which is not of the will of the father; I and my father are one, etc. Following the same point of view, Jesus spent much time explaining the nature of God's judgment and how it will occur during His Second Coming (for when he appeared two thousand years ago He had not come to judge men's lives but to save lives). Thus, we cited his teachings which showed a link to Salvation in Him and doing the Will of the Father. There is nothing in that Will which He cited nor in the teachings He "added" which are in conflict. It is worthwhile here to note the Prophet's Rule:
Neither add nor subtract from the Word of God.
This admonition is placed at the end of Revelation, as mentioned
earlier. Paul did not follow the rule.
Josephus gives us almost a parallel testimony on the nature of
God's Judgment. He brings up the case of Shimei, who betrayed
Solomon and noted in the final judgment:
..in all the time wherein they think themselves secure, because they have yet suffered nothing, their punishment increases, and is heavier upon them, and that to a greater degree than if they had been punished immediately upon the commission of their crimes [Josephus, Antiq. Book VIII.1].
Many say Lord, Lord, but their hearts are far from me. If there is any lesson in the Holy Scriptures it is that experience, particularly under the kings of Israel after Saul and David, who usually strayed away from God. And once they strayed, using God to their own purposes, the people followed as well. Josephus too points out how a people tend to resemble their leaders, citing the example of Rehoboam, adding, for it is not possible to shew that men approve of the actions of their kings, unless they do the same actions with them [Antiq. VIII.9]. In your argument you raised Paul to the level of Jesus to justify your position, for instance. The Old Man of the Sea agreed with your letter, however. The two of you aside (I have yet to discern the nature of your King as yet) among those who regard Paul as their King, over the King I have quoted in Jesus, the prophets have a word for them:
Psalm 50.16 But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?
50.17 Seeing thou hatest instruction, and castest my words behind thee.
Your comparison of Paul to Jesus, was not unexpected. I think if you are willing to listen I can convince you that they are more opposites than alike. Paul was a condemning man – who condemned both the Jews and their Law, as mentioned often enough before – and was very poorly schooled in the scriptures, as is true with most of his disciples, who turned the Holy Scriptures of the Jews from a measurable plea of God's Wisdom into the form described in John 6.66. Paul was an apostate to Jesus's Faith; and this, with your continued, long-suffering patience, I should demonstrate.
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Your argument that ..Jesus was practically [St.] Paul on the matter
of people being saved by their faith in Him, not by works, presupposes
that Jesus will never step back on earth and be in a position
to answer your [Pauline] claim. We can show you that the Messiah
Deliverer [sic. Second Coming] is prevented from agreeing with
you. To agree with you, the Messiah would have to denounce
everything which created Him (which is what Paul already did--denouncing
those things which created the Messiah, we mean to say--thus initiating
a requirement that Jesus agree with Pauline Theology).
As for the Messiah, what Jesus is supposed to be, can we agree
on the following which created Him after Moses (confirmed by several
prophets, including Daniel and Zechariah)?:
Psalm 72.1 Give the king thy judgments, O God, and thy righteousness unto the King's son.
72.2 He shall judge thy people with righteousness, and thy poor with judgment.
72.3 The mountains shall bring peace to the people, and the little hills, by righteousness.
72.4 He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor.
72.5 They shall fear thee as long as the sun and moon endure, throughout all generations.
72.6 He shall come down like rain upon the mown grass: as showers that water the earth.
72.7 In his days shall the righteous flourish; and abundance of peace so long as the moon endureth.
72.8 He shall have dominion also from sea to sea, and from the river unto the ends of the earth.
72.9 They that dwell in the wilderness shall bow before him; and his enemies shall lick the dust.
72.10 The kings of Tarshish and of the isles shall bring presents: the kings of Sheba and Seba shall offer gifts.
72.11 Yea, all kings shall fall down before him: all nations shall serve him.
72.12 For he shall deliver the needy when he crieth; the poor also, and him that hath no helper.
72.13 He shall spare the poor and needy, and shall save the souls of the needy.
72.14 He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight.
72.15 And he shall live, and to him shall be given of the gold of Sheba: prayer also shall be made for him continually; and daily shall he be praised.
72.16 There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon: and they of the city shall flourish like grass of the earth.
72.17 His name shall endure for ever: his name shall be continued as long as the sun: and men shall be blessed in him: all nations shall call him blessed.
72.18 Blessed be the LORD God, the God of Israel, who only doeth wondrous things.
72.19 And blessed be his glorious name forever: and let the whole earth be filled with his glory: Amen and Amen.
72.20 The prayers of David the son of Jesse are ended.
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The Latter Days epoch and its Messiah describe a time when there are no men attending to the poor, etc. This does not speak well for the church, from the standpoint of prophesy; and also from my own perception of these days I can confirm that men praise their gods abundantly but do little in the way of serving the needs of God.
Again I must appeal to your patience in attending me as we wade through the residue of Paul's argument. To get there I'd prefer to take a small side-track, if you don't mind, to discuss a comparison of the Pauline doctrine to that of Heathen doctrine, neither of whom share any confidence in God's Wisdom and ability to exercise His Will. This may at least set a foundation upon which we might someday agree.
Here we examine a small complaint initiated by Thomas Paine. This is slighted against Thomas Paine's curious use of Theology; and perhaps it might draw a smile from you, as it no doubt drew smiles from his readers, when Paine complained that a Puritanical column entitled Against Deists is ludicrous. How could people who believe in God speak against those who believe in God ? he asked.
Who confirms God confirms the Law. Mohammed asked a similar
question in the Koran, how the Jews could doubt the veracity of
the Koran when the Koran confirms the truth of their Holy Scriptures.
But here we make a distinction between the confirmation of the
Holy Scriptures cited in the Koran and Paul's allegations. As
noted earlier, Saints Peter and James should find a far greater
confirmation of their position in the Koran than might be in Paul's
Gospel. You say that Jesus would confirm Paul's Gospel; Jesus
should be far more compelled to support the Koran for reasons
explained in Hidden Pavilions.
Differences: the Deist View of God. While Mr. Paine and
I are in agreement in most things, one thing in which we are not
in agreement is in his view of God. He admitted that God is the
creator of all the universe, all things, etc., but never seemed
to get down to the real issue, whether God also has Wisdom and
is able to communicate that Wisdom to Man, or why God would endeavor
to do so. As I understand him and other Deists like Him, God exists
but seemingly has no effect upon mankind. It kinda sorta devolves
to the theory Paul brewed: saving souls for Heaven, assuming,
as it seems, that God's only interest in the earth is to destroy
it.
Paul's fickle god. Unlike the Deists who admit no Wisdom in God – such that He can communicate with Man and achieve His Will on earth through Men – Paul believed in a god whom he claimed is Jesus. Paul admitted some ability in God to communicate with man in the flesh, following the promise in Isaiah 7.14, of Immanuel [God with us] and Isaiah 9; but then distorted the teachings of that, our God:
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Isaiah 9.2 The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined [This led Jesus to teach in Galilee of the Nations as the Light of the Gentile; ed. note]
9.3 Thou has multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil.
9.4 For thou has broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.
9.5 For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.
9.6 For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The Mighty God, the Everlasting Father, the Prince of Peace.
9.7 Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this.
This is the God in whom Paul believed. But he took the shell of this creature – assuming He is fickle – and ignored the foundation upon which the Messiah is created:
Isaiah 42.21 The LORD is well pleased for his righteousness' sake; he will magnify the Law, and make it honorable.
Coupled with this is the Promise to Abraham, in Genesis, Deuteronomy 30, and restated here:
Isaiah 55.15..whosovever shall gather together against thee shall fall for thy sake.
55.16 Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy.
55.17 No weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the LORD, and their righteousness is of me, saith the LORD.
As we indicated in an earlier letter, our argument comes from the perspective of the Heirs. The Deists do not admit of any specific inheritance of God. Pagans dancing around a maypole can serve the same worship of God as any other of the Deist bent. If God communicates to Deists the communication is untenable – indefinable to the extent that no one to whom God has communicated can demonstrate that God exists. Suggesting that God cannot communicate His Wisdom or appear even in the flesh [as the Messiah] would be obnoxious to those familiar with the message of the Holy Scriptures and most certainly such would be an abomination to their author and his prophets, Jesus among them.
Opposed to a Higher Wisdom than yours. The Deists, as we
perceive their worship, are opposed to the idea of a higher wisdom
than theirs'. We mean to say that they can write to you but God
can't.
While Paul admits of the Wisdom of God, his direction leaves the same results as the Deists who do not admit of God's Wisdom. For his ultimate goal keys in an event upon which you surely cling: the rapture, where all of the faithful are snatched up to Heaven to be everlastingly with Jesus in Heaven: –
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I Thessalonians 4.16 For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first:
4.17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
4.18 Wherefore comfort one another with these words.
From this came the perception that the Kingdom is Now, that Paul's priests will rule in Jesus's behalf until he comes back to snatch them away; and with regard to that event Paul prophesied [falsely] that it would happen in his own lifetime.
Along with the prophesy of Isaiah 66 previously quoted, Paul and St. Peter and St. James all counted on the following Messianic charge:
Isaiah 65.15 And ye shall leave your name for a curse unto my chosen: for the Lord GOD shall slay thee, and call his servants by another name:
Unlike Saints Peter and James, Paul cherry-picked the scriptures and, whilst picking the above, neglected the next verse:
Isaiah 65.16 That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.
65.17 For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind.
Countering Paul's hocus pocus, Kingdom Now – the Hell with everything we're getting outa here – rapture, which turned
the Holy Scriptures into types and shadows of Jesus (and being
as well old and therefore passed away--causing the Messiah to
wonder how in the hell he can yet prove himself, being only a
type and shadow himself of himself), St. Peter reminded Paul of
Isaiah 66.17 to the effect that one day to the LORD can be as
a thousand years.
By casting away the Holy Scriptures as if they no longer applied
(since Jesus is already here, says Paul), we have the same effect
as with the problem of the Deists. Both Paul and the Deists discount
the Wisdom of God. To this end is our argument, that I have no
doubts that God can Prove Himself exactly as He stated in the
Holy Scriptures; and the way He offered as His Proof was through
fulfilling His Promise. The Promise is an Inheritance in the earth;
and anyone tampering with that Promise, or anyone who discounts
the Wisdom of that Promise, is a problem for His Heirs. Note here
the problem for the Messiah, since He stands first among the
Heirs. In so many words what you stated in your letter clearly
puts God to the test, to fulfill His Promise to His Heirs. And
your doubts, with Paul, in that Promise are no less provocative
than the doubts of the Deists. Now The Old Man of the Sea
says He is a Deist, and he often complains that I link your spirits
together; but I link you together because you both seem to doubt
God's Wisdom. Yet, I say, you two are remarkable: though you seem
to doubt, you complement me by inquiring into my work, though
I repay your words to me in heaps of seemingly unworthy verses.
Being an Economist by trade, The Old Man of the Sea
remarked on this, on what a return you get from me: from your
few but poignant words we return stacks exceedingly high. If a
word were worth a dollar no doubt you and The Old Man of
the Sea could be rich off of me alone. It is fortunate
that I have never expected payment for my maundering style.
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I saw this on the spline of a small book written by Jacob Neusner. I flipped through the book, saw nothing earth-shaking with regard to the thesis, and put it back on the shelf. But Neusner was right after a manner of speaking. That which distinguishes life from other matter is that life contains intelligence. Even the rudimentary life forms, such as the Omeba, have intelligence sufficient to move, search out and process matter into energy, and remarkably duplicate themselves, continuing the species. But I would argue with Neusner that God's Glory is His Wisdom ; and with respect to the earth His Glory is in that thing He created in His own Image: Man, who carries the seed of His Wisdom. Genesis says God created man on the sixth day of creation. Using Biblical dating we are now, of course, on the eve of the sixth day. Maybe in a few years we shall see a man on earth with the Wisdom of God, a sample truly fashioned in God's Image. My word! Isn't this what the Bible is about?
I don't think you have done Jesus much justice confusing the
works of Paul with His Work. We say this for several reasons:
the first being that Jesus had a brilliant comprehension of the
scriptures (even the rabbis have admitted this); whereas Paul
was quite ignorant of their fundamentals and only had a rudimentary
familiarity at best with Jesus' teachings, where only a couple
of instances can be found in all of his epistles where he actually
quoted Jesus.
You are saved in faith in Jesus, not works. This of course
is the essential argument Paul used to harangue against the Law
of Moses. Jesus never harangued against the Law of Moses and was
quite careful to make the distinction between His teaching and
any confusion among his disciples that He might be teaching against
the Law. What little Paul knew of Jesus he did not know of that
distinction. We shall retrace some territory already covered here,
but it apparently is necessary.
Jesus keyed his teachings upon a simple principle, that God is a God of the Living and not of the dead, and in this there is Truth in God's claim that He will bring forth a Kingdom in which there is everlasting life. Jesus came to bear witness of this Truth; to do so He must confirm the Scriptures which testify of that truth: thus, Jesus assumed His Service in two parts:
- Suffering Messiah – when the sheep of Israel are scattered [sic. Smite the shepherd and the sheep will scatter];
- Second Coming – when the sheep of Israel are gathered, when the time of the Gentile is fulfilled.
To achieve the above the Messiah must fulfill all scriptures associated with the two events: of a Messiah who suffers and is put to death and then raised again.
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In the Apostolic Creed is the belief that Jesus rose again on
the third day just as he predicted. The witnesses of that
resurrection contradict one another, and this only leads to the
conclusion that there is no evidence on the burial of Jesus except
an empty tomb. How it got empty is speculative.
The processes described in the prophets, concerning the impact
of the Suffering Messiah and the spread of the knowledge of God
to the Gentile, are not processes which rational men could conclude
could be accomplished in three days--except one view the three
days being three thousand years. For we are talking about scattering
the sheep of Israel (including the Messiah's disciples) to all
of the nations of the world. Following this is the logic, when this Gospel is preached to all the nations, then look up, etc., which sets the time-line anticipated by Jesus, together with the comment added in Luke, When the time of the Gentiles is fulfilled. The disappearance of Jesus's body from the tomb may have been very instrumental in spreading his teachings, as He easily replaced Dionysian cults, and was a logical substitution for Adonis or Tammuz/Dimmuzzi and their vegetation consorts Ishtar and Isis, whose festivals we still curiously remember with Jesus's name. Even Apollo had his bouts with Jesus, and we can recall Paul chastising the Gentile church not to confuse Jesus with Apollo, the shepherd god of Wisdom – both were often pictured with a lamb on their shoulders.
While reports of Jesus' Adonoid (pardon my reconstruction) resurrection
may have helped Paul's cause, it offers no substance with regard
to the argument of the prophets. For the Second Coming mentioned
in Daniel and the book of Enoch, and its Deliverance Mission are
the real fruits of God's Salvation. For these fruits not only
demonstrate the final Promise of the Day of Resurrection but also
the advent of the Kingdom. The Psalms are clear on this Kingdom,
Daniel and Revelation are very clear on it. It is a Kingdom come
on earth. Jesus also was quite clear about it and memorialized
his understanding of it in the Lord's Prayer. There is no evidence
that either Paul or any of his disciples since--even to this day--
understand this prayer.
We opened this letter with the argument that, to set the Kingdom
mentioned by Daniel and the Psalms, Jesus's Second Coming must
plead as I am now doing and trace over the same ground we are
now passing by. For it has been our argument, as opined in Hidden
Pavilions, that in response to those waiting on the stations of
rapture according to Paul's instructions, the thing anticipated
in Revelation 19 and 20 must ask:
Quo vadis?
Please overlook my Latin. I know you are well versed
in this language, but I beg you to please do not throw any Latin
back at me, as I have difficulty enough speaking in English, and
have no ability to speak in tongues. I listed this verse because
it is the same way it was put to St. Peter. The idea, of course,
is that there is work to be done here. Come back. Your bodies
are here, but your spirits are far from me, I think Jesus should
say.
Spirited through the confusion. The first work of the
Kingdom of God is to sort out the confusion, much of which was authored by Paul. Sorry, the Messiah cannot be so gracious with Paul, as you might hope, not only for reasons of anti-Semitism mentioned earlier, but also on Paul's concept of works. For he tore down the works of the Law of Moses to raise his foundation which--by reason of the following alone--was just another set of works:
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Titus 1.6 If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.
1.7 For a bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre;
1.8 But a lover of hospitality, a lover of good men, sober, just, holy, temperate;
1.9 Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.
1.10 For there are many unruly and vain talkers and deceivers, specially they of the circumcision:
1.11 Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.
1.12 One of themselves, even a prophet of their own, said, The Cretins are alway liars, evil beasts, slow bellies.
1.13 This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;
1.14 Not giving heed to Jewish fables, and commandments of men, that turn from the truth.
1.16..They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate.
2.1 But speak thou the things which become sound doctrine:
2.2 That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.
2.3 The aged women likewise, that they be in behavior as becometh holiness, not false accusers, not given to much wine, teachers of good things;
2.4 That they may teach the young women to be sober, to love their husbands, to love their children,
2.5 To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.
2.6 Young men likewise exhort to be sober minded.
2.7 In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity,
2.8 Sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.
2.9 Exhort servants to be obedient..
2.10 Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
2.11 For the grace of God that bringeth salvation hath appeared to all men,
2.12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly..
2.13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
2.14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works [???; ed. note].
2.15 These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
3.5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
3.6 Which he shed on us abundantly through Jesus Christ our Saviour;
3.7 That being justified by his grace [by his knowledge according to Isaiah 53.11; ed. note], we should be made heirs according to the hope of eternal life.
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3.8 ..I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.
3.9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.
3.10 A man that is an heretick after the first and second admonition reject;
3.11 Knowing that he that is such is subverted, and sinneth, being condemned of himself.
Should Messiah be wiser than Paul? I should hope that we can agree that if God exists He must have Wisdom far greater than ours and at least have an ability to communicate His Will without confusion. Certainly we have seen among the prophets God's continuing invitation to inquire of Him. But here we see Paul taking an opposite path, of condemning those who inquire of the Old Testament, then claiming His Gospel as the New Covenant of God; and of them that protested his calling the Holy Scriptures "the Old Testament" Paulists call in turn Judaizers. Paul's Gospel is Confusion at its best. For he denounces the works of the Law of Moses yet imposes his own version of works upon his followers; and, not being satisfied of his wit as a mere guidance to the faithful, he condemns those who do not follow His Gospel, as noted above and shown in an earlier letter.
Paul's motives are clear. In order to bring forth Jesus'
Jewish message to the Gentile he had to modify it. He cherry-picked
the Law of Moses and threw out those elements which were offensive
to the Gentile to gain followers: i.e. circumcision and the ban
against eating pork. Since he began preaching, first in synagogues
to the Jews, his doctrine has offended the sensibilities of the
Holy Scriptures and their author. For Deuteronomy 30 curses
any Jew who is enticed from the Law, and curses them who entice
them. Contemptuous of these scriptures Paul and his friend Barnabas
focused on the mission of denouncing the Law and then, to reinforce
their position against those who condemned them for their calumnies
(like the eleven apostles in Jerusalem, including St. Peter and
St. James), Paul and Barnabas condemned all those who continued
to circumcise and follow the Law of Moses, as seen above. Recognizing
that he was on shaky ground with the apostles in Jerusalem, he
then sent out orders not to engage in arguing with them about
his mosaic, corrupt theory of faith versus works.
Paul's argument against works – or the Law of Moses – need not have occurred, as mentioned earlier, as he could have circumnavigated
the entire issue by hanging his hat on the Golden Rule (we must give him credit; he did mention it); [Acts 15.19-21 surely causes us to wonder about Paul's ethical foundations; ed. note] and with respect to those who argued the necessity of keeping the feasts and the bloody sacrifices of the temple he need only argue the following:
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- God has already made the bloody sacrifice for us through Jesus Christ;
- God prefers the sacrifices of a pure heart over all other offerings, to wit:
Psalm 40.6 Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
69.30 I will praise the name of God with a song, and will magnify him with thanksgiving.
69.31 This also shall please the LORD better than an ox or bullock that hath horns and hoofs.
51.16 For thou desirest not sacrifice; else would I give it: thou delightest not in burnt offering.
51.17 The Sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.
The appeal in the Holy Scriptures is based upon reason, as indicated in our last letter. Paul departed completely from what was reasonable. Rather than taking the simple and reasonable teachings of Jesus and presenting them to the Gentile in the context in which Jesus taught them, he tampered with them to fit his own agenda. Then, after massaging them, by way of condemning the Jews and their Law, he lied about having done so. Witness (sic. You are our witness):
Acts 25.7 And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove.
25.8 While he answered for himself, neither against the law of the Jews, neither against the temple, nor yet against Caesar, have I offended anything at all.
25.10 Then said Paul, I stand at Caesar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.
26.21 For these causes the Jews caught me in the temple, and went about to kill me.
26.22 Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come.
26.23 That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.
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For several years before that moment and his arrest Paul had been haranguing against the Jews, their prophets and their Law, in the synagogues first and later in his epistles. He lied to King Agrippa. The comments we saw earlier in his epistle to Titus, as with many epistles like it, follow the same meter. Paul had been calling the apostles in Jerusalem [the Circumcised Church] liars and deceivers of men, when he himself rested his vocation upon lying about the intent of the Scriptures and Jesus's Gospel:
II Corinthians 3.13 And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished:
3.14 But their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the old testament; which veil is done away in Christ.
3.15 But even unto this day, when Moses is read, the veil is upon their heart.
Had ye known Moses ye would have known me, was Jesus's answer to such absurd reasoning.
I Thessalonians 2.14 For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:
2.15 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:
2.16 Forbidding us to speak to the Gentiles that they might be saved, to fill up theirs sins alway: for the wrath is come upon them to the uttermost.
To Paul's charges against the Circumcised Church in Jerusalem, St. Peter replied:
I Peter 1.15 Moreover I will endeavor that ye may be able after my decease to have these things always in remembrance.
1.16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.
2.11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
2.12 having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.
3.15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear..for it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.
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According to Paul:
Timothy 1.9 ..The law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers..
How would you have felt if you, being St. Peter and one who honors the Law (I fear it may be, by your measure, a crime to be like St. Peter!) should have heard this? Would you put St. Peter – the man to whom Jesus gave the Keys to the Kingdom – in the same league as murderers?
Were the prophets murderers? Paul had no idea that from the Law of Moses came prophets, following a progression: as light into light, one precept into another, which not only led to the creation of a Messiah(s), who appears at the least on two occasions, but also a New Covenant between God and all His Creatures. This covenant, as noted earlier, began with the Promise made to Noah, concerning the former rain and the latter rain. The Covenant of Moses, as noted earlier, was delivered and executed with an undivided answer of "aye" by all the Children of Israel below Mt. Sinai. During the Latter Days (sometimes called the Latter Rain) a New Covenant would be delivered. In fact, the Messiah of the Latter Days is also called the New Covenant:
Isaiah 49.8 Thus saith the Lord, in an acceptable time have I heard thee, and in a Day of Salvation have I helped thee, and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages.
We previously discussed Revelation 11.18 concerning the fate of them "who desolate the earth." The Latter Day Messiah is designed to appear during this time to collect on his inheritance. Paul's Gospel denies him the ability to perform this roll. The Messiah of the New Covenant appears at the time Israel is restored to the map, according to Ezekiel and others:
Ezekiel 37.25 And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children forever: and my servant David shall be their prince forever.
37.26 Moreover I will make a covenant of Peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them forever more.
37.27 My tabernacle also shall be with them: yea, I will be their God, and they shall be my people.
37.28 And the heathen shall know that I the LORD do sanctify Israel, when my Sanctuary shall be in the midst of them forevermore.
Isaiah 4.2 In that day shall the Branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.
4.6 And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain.
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Paul's Gospel antagonizes the many Latter Day Prophets. It
is certain the Messiah of whom those scriptures speak could not
be well received by Paul's Disciples, for Paul taught his disciples
to watch for something quite contradictory to the things which
the prophets whom I have rounded up, not excluding Jesus, represent.
Because Paul dared to call the Old Testament old and passed away, no longer true, it follows that we must conclude that His Gospel is intended to be the New Covenant – which is the term usually applied to the New Testament, much of which is composed of Paul's Epistles.
WE must keep in mind that as a minimum Jesus's Second Coming must
be accompanied by the foundation of the Tabernacle (as the Jews
expected). For in the above citations we have a word directed
towards the Gentile and you specifically who doubt in the validity
of the many Latter Day prophesies. These prophesies the Pauline
Church has and continues to hold in contempt, many of which have
already been fulfilled this day.
The New Covenant is described as a Covenant of Peace; the Messiah is also called, Peace, as noted above. To bring Peace he must reconcile the antiSemites to the Jews, the Jews to the Moslems, and many others along with them. Where might he start? St. Peter said, with us! Now Paul taught against the Old Testament Scriptures and has forsaken prophesies extant in his day which are now history, having come true in this day. Then he warned of the man of sin in II Thessalonians:
II Thessalonians 2.3 Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;
2.4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.
Who opposeth and exalteth himself above all that is called God – Again we can consult John 6.66 concerning apostates who exalt themselves above God. The number should be meaningful to you; an easy one to remember. I wonder whether Jesus on His Second Coming will take time to examine to what extent Paul fits into this criteria. For Paul opposed God in the worst way, suggesting that His Prophets were liars [sic. old and passed away], testing God, with bone-mashing ministers, on the issue of Deuteronomy 30.17:
Deuteronomy 30.17 But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them;
30.18 I denounce unto you this day that ye shall surely perish....
Since the Holy Scriptures are our only evidence of the existence of God – or how He intends to Prove Himself –, we might look their way to see Him; and it follows that Paul's attempt to turn the Jews away from the Law of Moses, calling it even the Old Testament, is a direct calumny to God and certainly must be regarded as such under His Messiah's critical eye. We note, however, that Paul must have struggled with this possibility, that he might be called to account for contradicting the Law and the Prophets. In the final analysis he was called to account in Jerusalem which we have briefly reviewed above; and being called to account we saw that he denied having said anything against the Law etc. It is now time to put a seal on those denials.
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As noted, I am not entirely against Paul: his heart was in the
right place but his works weren't. Too much of the destroyer
in him..
The end of the Gospel of Jesus must have the same end the prophets
had in mind: of the establishment of a king in Jerusalem who would be exalted, though the weakest man in Jerusalem, in the Latter Days, when the Children of Israel are restored to the Holy Land. The end of that Gospel has not only to do with the establishment of a New Covenant! (It need not make the Old Covenant obsolete, no more than the Covenant of Moses made obsolete the prior covenant with Israel, or the prior agreement with Isaac, or that of Abraham and Noah before them) – but it must set a new day.
The idea behind the Covenant with Abraham [sic. Circumcised on the eighth day] was to cut out a Peculiar People separated unto God by whose testimony all the world would come to know God. Then, having spread the Gospel to the world the prophets anticipated a falling away (thus we condemn those who forgot God), to which extent a new opening of righteousness (see Hidden Pavilions on this) is mobilized, culminating in the Latter Day Messianic event with its Tabernacle and Temple. Now because of Paul Christians fear the building of the Temple in spite of this blessing:
Zechariah 6.12 ..Thus speaketh the LORD of Hosts, saying, behold the man whose name is The Branch; and He shall grow up out of his place, and He shall build the Temple of the Lord.
The fear of building the Temple and the Tabernacle [sic. That the Heathen shall know, when my sanctuary is among them] – a proposal to build these is an anathema to every Christian I have ever met, because of Paul; and this alone is an obstacle to the Messiah who must fulfill this prophesy. More so, Christian pastors sneer at the Jews and plant ideas that the temple must be placed where the Dome of the Rock now rests, causing fear and resentment above that already cast by Paul.
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One of the curious things in the Old Testament is the fact
that God prefers to take care of matters himself. We mentioned
several battles where the enemy were caused to turn against each
other before the startled faces of the lesser equipped Jews. The
history of the Jews is riddled with incidents where they did not
have to do anything on behalf of their salvation. All they need
do is maintain faith in God. That faith involved doing His Will,
of which certain works and bans are listed.
The original concept of the Temple which was given to David was that there would only be One House of God among the Hebrew people and others who repent and come to God. This precept applies to the final Temple which has yet to be built: that it would be a House of Prayer for all people (Isaiah 56.7) – of which Jesus incidentally made an appropriate comment.
Finally, the members of the Messiah are set in such a manner that no matter what you do – or Paul may wish – they cannot be changed. If the time of the Latter Days is as in the days of Noah, and if our enemy is he who desolates the earth, I wonder, following through on the question I posed in my last letter and in consideration of the foregoing, how the Messiah might be recognized. By His Faith in Paul? Or by His Faith in the Scriptures which created Him? Perhaps we might conclude that it is because of Paul the Messiah would say:
Isaiah 63.3 I have trodden the winepress alone; and of the people there was none with me..and I looked, and there was none to help, and I wondered that there was none to uphold..
Who is this that said this? I that speak in righteousness,
mighty to save...
In another place we see Him as The Light of the Gentile, making the same complaint, that he labored in vain,
seeing that there is no man (Isaiah 49.3-49.7); who does
not cause his voice to be heard in the street (Isaiah 42.1-42.10).
Again, works are required of the Messiah which Paul's Gospel discounts;
since many of those works (and wonders!) relate to the Wisdom
of the Old Testament Scriptures, as well as the Teachings of Jesus,
we wonder how he might be recognized. How can He call, saying,
"Watchman, what of the night?" when there is no man?:
Psalm 69.20 Save me, O God, for the waters are come in unto my soul..reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none: and for comforters, but I found none.
There are many burdens listed in Isaiah, but of all of them I suppose this is one of the most terrible. What good is it to call out to a watchman when there is no one there – who understands what one is talking about – to answer?
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There was no man comes from a very old precept in Genesis: and God saw that there was no man; so He created a man in his image to dress and keep his garden. For my part, closing the loop to our previous address concerning the sixth day, here I am arguing over faith versus works, as if no time has passed between Paul's time and ours, whilst the point of my question inquires why there is no man to defend the homeless – We speak of the poor and the persecuted – for example. I know that if Jesus were here standing before you today he would ask the same question and wonder, as
I, why there is no man.
The answer why there is no man comes with the observation that
every man does as he sees fit and bears no responsibility to God--or
the thing He represents, as shown by illustration in Psalm 12.
That is all there is to the matter. Too many talkers; not enough
doers, I still say.
The Deists bear no responsibility to anyone; surely for
them there is no God with the Wisdom sufficient to make them responsible.
So what can we do here? Shake them up some more? If they have
a Wisdom which leads them in the direction Psalm 12 desires, I
sure wish I could find it. I could use it. The Lord knows the
Scriptures I have employed seem to be of no avail. Maybe it is
my writing style that is to blame. Of the many copies of Against Leviathan – a poor rewrite of Common Sense, I admit – there is no man, besides yourself and The Old Man of the Sea, who have answered. Perhaps I asked the wrong
question, which S/B: should anyone warn the passengers?
The Paulists I must group pretty much in the same category as
the Deists, for having contested the Old Testament Prophets and
their plan of Salvation, they turned men's minds away from the
God of that Salvation.
So no one is looking. Any wisdom one could conjure in these times
would be in vain, just as the prophets described. But then I follow
the theory that one man--it only takes one man--can change everything.
Here again we speak of the Mirror, where a light of God
by some quirk of fate (we have yet to bring fate into the discussion)
might reflect onto someone and maybe, just per chance, do some
good. I dream, I admit, knowing full well that what I may conjure
can be not much more than searching for a pot of gold at the end
of a rainbow.
Still, I rely upon God, knowing that He will arrange to have someone
looking in the right direction on the accession of his visitation,
even when there was no man.. All of the prophets I rounded up,
including Jesus, confirm me on this. They also will confirm that
the greatest gift man can receive is the Spirit of Truth. You
discussed Paul and Jesus in the same light, and for the reasons
noted above, and others besides, we have ample reason to say that
Jesus cannot, and need not, stand with Paul.
The Messiah must stand behind Peter. If you ask Him to choose between one or the other, He must stay behind Peter. You forced this issue. Iam of the mind not to have to choose between the one or the other.
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We could add more here but await your answer, to keep the context,
since the message here is stirred between both our hands...
If I have set my heart on the wrong rock, I would be grateful to hear why it is so: that any light you can reflect on this – as to how the Messiah might be recognized [or transfigured, as the case may apply] – I would heartily enjoy.
Grateful for your contributions to my spiritual well being in
any event, I remain, as always,
Sincerely yours,
M
Mr. Buckley's answer to our eighteenth appeal
March 2, 1994
Touching the Lord's robe was not a work; and the Lord specified
that it was the woman's faith that had cured here. And St. Paul
said, "God forbid that I should glory, save in the Cross
of Christ." He also reminded people that they were baptised
not in his name, but in Christ's. Maybe you have St. Paul confused
with Martin Luther, who was a little rude about St. James.
Yours cordially,
Wm. F. Buckley Jr.
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