Even though exiled, John Chrysostom found it possible to correspond with his supporters in Constantinople. He was still able to exert a measure of influence in his cause. His correspondences were discovered. Word came from Constantinople that he was to be removed from Caucasus to an even more remote place at the eastern end of the Black Sea to a so-called castellum, a rectangular fortress with towers at each corner, built by the Romans in the 2nd century AD in Pitiunt, in modern Abkhazia.
Imperial officials forced John Chrysostom to walk in bad weather to his new place of exile. He did not survive the exhausting journey. He died at Comana Pontica on September 14, 407. His last words are said to have been, “δόξα τῷ θεῷ πάντων ἕνεκεν”, meaning “Glory be to God for all things.“
After John Chrysostom’s death, people venerated him as a saint. Three decades later, some of his adherents in Constantinople remained in schism. Saint Proclus, the then Patriarch of Constantinople (434-446), hoping to bring about the reconciliation of these Johannites, preached a homily in the Church of Hagia Sophia, praising his predecessor He said:
“O John, your life was filled with sorrow, but your death was glorious. Your grave is blessed and reward is great, by the grace and mercy of our Lord Jesus Christ O graced one, having conquered the bounds of time and place! Love has conquered space, unforgetting memory has annihilated the limits, and place does not hinder the miracles of the saint.“
These homilies helped to mobilize public opinion.
The patriarch Patriarch of Constantinople received permission from the Emperor Theodosius II, son of Arcadius and Eudoxia, to return Chrysostom’s relics from Comana to Constantinople. On January 28, 438, the relics were solemnly received by the Archbishop Proclus and the Emperor Theodosius II and enshrined in the Church of the Holy Apostles.
The Orthodox and Eastern Catholic Churches commemorate John Chrysostom as a “Great Ecumenical Teacher” and honour him as a saint. They count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. These three saints, in addition to having their own individual feast days, are commemorated together on January 30, a feast known as the feast known as the honour him as a saint. They count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. These three saints, in addition to having their own individual feast days, are commemorated together on January 30, a feast known as the feast known as the honour him as a saint. They count him among the Three Holy Hierarchs, together with Basil the Great and Gregory Nazianzus. These three saints, in addition to having their own individual feast days, are commemorated together on January 30, a feast known as the feast known as the Synaxis of the Three Hierarchs.
There are several feast days dedicated to him:
27 January, Translation of the relics of St John Chrysostom from Comana to Constantinople. Some Lutheran and many Anglican provinces commemorate him on this traditional eastern feast.
30 January, Synaxis of the Three Great Hierarchs.
The Churches of the western tradition, including the Roman Catholic Church, some Anglican provinces, and parts of the Lutheran Church commemorate him on 13 September (Western feast day).
14 September, Repose of St John Chrysostom
13 November, St John Chrysostom the Archbishop of Constantinople (Eastern feast day).
The Coptic Orthodox Church of Alexandria also recognizes John Chrysostom as a saint (with feast days on 16 Thout and 17 Hathor).
Here is an excerpt from one of John Chrysostom’s Homilies on confessing one’s sins:
“Are you a sinner? Do not become discouraged, and come to Church to put forward repentance. Have you sinned? Then tell God, ‘I have sinned.’
What manner of toil is this, what prescribed the course of life, what affliction? What manner of difficulty is it to make one statement, ‘I have sinned’?
Perhaps if you do not call yourself a sinner, you do not have the devil as an accuser? Anticipate this and snatch the honor away from him, because it is his purpose to accuse. Therefore, why do you not prevent him, and why do you not tell your sin and wipe it out, since you know that you have such an accuser who cannot remain silent?do you not prevent him, and why do you not tell your sin and wipe it out, since you know that you have such an accuser who cannot remain silent?
Have you sinned? Come to Church. Tell God, ‘I have sinned.’
I do not demand anything else of you than this. Holy Scripture states, ‘Be the first one to tell of your transgressions, so you may be justified.’ Admit the sin to annul it. This requires neither labor nor a circuit of words nor monetary expenditure nor anything else whatsoever such as these.
Say one word, think carefully about the sin and say, ‘I have sinned.’”
On September 27, 397, Nectarius, Bishop of Constantinople, died. There was a general rivalry in the capital for the vacant see.
After some months, to the great disappointment of the rival factions, Emperor Arcadius, at the suggestion of his minister Eutropius, asked the Prefect of Antioch to send John Chrysostom to Constantinople without the knowledge of the people of Antioch, due to fears that the departure of such a popular figure would cause civil unrest.
John Chrysostom was hurried to the capital. On February 26, 398 Theophilus, Patriarch of Alexandria ordained John Chrysostom as Bishop of Constantinople in the presence of a great assembly of bishops.
The life in Constantinople was more turbulent than what John Chrysostom had at Antioch. As Archbishop of Constantinople, he refused to host lavish social gatherings. This made him popular with the common people, but unpopular with the wealthy citizens. He became unpopular with the clergy for his reforms of the clergy. He told visiting regional preachers to return to the churches they were serving, without any payout.
Here is an excerpt from a homily by St. John Chrysostom on the Gospel of Matthew (Hom. 50, 3-4, PG 58, 508-509). In this homily, he warns against adorning Church buildings at the expense of caring for the suffering members of the Church:
Do you want to honor Christ’s body? Then do not scorn him in his nakedness, nor honor him here in the church with silken garments while neglecting him outside where he is cold and naked. For he who said: This is my body and made it so by his words, also said: “You saw me hungry and did not feed me, and inasmuch as you did not do it for one of these, the least of my brothers, you did not do it for me.” What we do here in the church requires a pure heart, not special garments; what we do outside requires great dedication.
Let us learn, therefore, to be men of wisdom and to honor Christ as he desires. For a person being honoured finds greatest pleasure in the honor he desires, not in the honor we think best. Peter thought he was honoring Christ when he refused to let him wash his feet, but what Peter wanted was not truly an honour, quite the opposite! Give him the honour prescribed in his law by giving your riches to the poor. For God does not want golden vessels but golden hearts.
Now, in saying this I am not forbidding you to make such gifts; I am only demanding that along with such gifts and before them you give alms. He accepts the former, but he is much more pleased with the latter. In the former, only the giver profits; in the latter, the recipient does too.
A gift to the church may be taken as a form of ostentation, but an alms is pure kindness. Of what use is it to weigh down Christ’s table with golden cups, when he himself is dying of hunger? First, fill him when he is hungry; then use the means you have left to adorn his table. Will you have a golden cup made, but not give a cup of water?
What is the use of providing the table with cloths woven of gold thread, and not providing Christ himself with the clothes he needs?
What profit is there in that? Tell me: If you were to see him lacking the necessary food, but were to leave him in that state and merely surround his table with gold would he be grateful to you or rather would he not be angry?
What if you were to see him clad in worn-out rags and stiff from the cold, and were to forget about clothing him and instead were to set up golden columns for him, saying that you were doing it in his honour? Would he not think he was being mocked and greatly insulted?
Apply this also to Christ when he comes along the roads as a pilgrim, looking for shelter. You do not take him in as your guest, but you decorate floors and walls and the capitals of the pillars. You provide silver chains for the lamps, but you cannot bear even to look at him as he lies chained in prison.
Once again, I am not forbidding you to supply these adornments; I am urging you to provide these other things as well, and indeed to provide them first. No one has ever been accused of not providing ornaments, but for those who neglect their neighbour a hell awaits with an inextinguishable fire and torment in the company of the demons. Do not, therefore, adorn the church and ignore your afflicted brother, for he is the most precious temple of all.
In 399, through the intervention of John Chrysostom and the influence of the emperor Theodosius I, Flavian was acknowledged as the sole legitimate bishop of Antioch.
Theophilus, the Patriarch of Alexandria, wanted to bring Constantinople under his jurisdiction. He opposed John’s appointment as Bishop of Constantinople, even though he had ordained him under duress instead of securing the appointment for Isidore, his own candidate. At that time, Theophilus had disciplined four Egyptian monks, known as “the Tall Brothers,” over their support of Origen’s teachings.
Origen (184/185 – 253/254) was a scholar and an early Christian theologian. He was a prolific writer in many branches of theology, including textual criticism, biblical exegesis and hermeneutics, philosophical theology, preaching, and spirituality. Some of his reputed teachings, such as the pre-existence of souls, the final reconciliation of all creatures, including perhaps even the devil (the apokatastasis), and the subordination of the Son of God to God the Father, later became controversial among Christian theologians.
The Tall Brothers fled to Constantinople and were welcomed by John Chrysostom. Theophilus accused John of being too partial to the teaching of Origen.
John Chrysostom made another enemy in Aelia Eudoxia, the Empress consort of the Byzantine Emperor Arcadius. Eudoxia assumed that his denunciations of extravagance in feminine dress were aimed at herself.
In 403 AD, Theophilus Eudoxia, and other of enemies of John Chrysostom held a synod (the Synod of the Oak) to charge John Chrysostom. They used his connection to the four Egyptian monks who espoused the teachings of Origen against him. Eventually, this resulted in the deposition and banishment of John Chrysostom from Constantinople.
The people rioted over the deposition and banishment of John Chrysostom. Also, on the night of his arrest, there was an earthquake. A frightened Aelia Eudoxia considered it as a sign of God’s anger. She beseeched Arcadius to reinstate John Chrysostom as Bishop of Constantinople.
However, peace between John Chrysostom and Eudoxia was short-lived. A silver statue of Eudoxia was erected in the Augustaion, near his cathedral. John Chrysostom denounced the dedication ceremonies. He spoke against her in harsh terms alluding to the events surrounding the death of John the Baptist:
“Again Herodias raves; again she is troubled; she dances again; and again desires to receive John’s head in a charger.“
Once again, John Chrysostom was banished, this time to the Caucasus, a region at the border of Europe and Asia, situated between the Black and the Caspian seas.
John Chrysostom wrote an appeal for help to three churchmen: Innocent I, the Bishop of Rome (Pope); Venerius, the Bishop of Milan; and Chromatius, the Bishop of Aquileia.
Pope Innocent protested against the banishment of John Chrysostom from Constantinople to the Caucasus. With the help of the western emperor Honorius, the Pope attempted to intervene, but the enemies of John Chrysostom thwarted his efforts. In 405, Pope Innocent sent a delegation to intercede on behalf of John. But the delegation never reached Constantinople.
Saint John Chrysostom, Archbishop of Constantinople, was an important Early Church Father. He is considered the most prominent doctor of the Greek Church and the greatest preacher ever heard in a Christian pulpit. He is known for his preaching and public speaking. The zeal and his clarity of preaching appealed to all, especially the common people. This earned him the Greek surname “kihrys stymo” (χρυσή στόμιο) meaning “golden-mouthed.” He denounced the abuse of authority by both ecclesiastical and political leaders.
John Chrysostom was born in Antioch in 349 AD to Greco-Syrian parents.
In the fourth century, at the time of John Chrysostom’s birth, Antioch was the second city of the eastern part of the Roman Empire. Throughout the fourth century, religious struggles troubled the empire. Pagans, Manichaeans, Gnostics, Arians, Apollinarians, Jews, made their proselytes at Antioch. The Christians were themselves separated by the schism between Bishop Meletius and Bishop Paulinus for the bishopric of Antioch.
John Chrysostom’s father, Secundus, a high-ranking military officer died soon after his birth. His widowed mother Anthusa, only twenty years of age, took the sole charge of her two children John and an elder sister. She raised him in piety. Using her influence in the city, she had him study under a distinguished pagan rhetorician, Libanius, the most tenacious adherent of the declining paganism of Rome. Soon John acquired the skills for a career in rhetoric, as well as a love of the Greek language and literature.
About 367 AD, he met the Bishop Meletius. John captivated by the earnest, mild, and the winning character of the bishop frequented the sermons of Meletius. He studied Holy Scripture and soon began to withdraw from classical and profane studies and devoted himself
to an ascetic and religious life.
According to the Christian historian Sozomen, Libanius was supposed to have said on his deathbed that John Chrysostom would have been his successor “if the Christians had not taken him from us“.
About three years later John Chrysostom received Holy Baptism and was ordained lector. Later, the young cleric, desiring a perfect life entered one of the ascetic societies near Antioch.
About 375 AD, John Chrysostom resolved to live as an anchorite in one of the caves near Antioch. There, he followed extreme asceticism. He spent the next two years, continually standing and fasting in frost and cold, committing the Bible to memory. He scarcely slept at all. As a consequence of these harsh practices, his stomach and kidneys were damaged. He returned to Antioch to regain his health and resumed his office as lector in the church.
John Chrysostom was ordained as a deacon probably in 381 AD by Bishop Meletius of Antioch, president of the Second Ecumenical Council. After the death of Bishop Meletius in Constantinople in the same year, Flavian I of Antioch (ca. 320 – February 404) was ordained as bishop or Patriarch of Antioch. The Bishop of Rome and the Patriarch of Alexandria refused to acknowledge Flavian, and Paulinus, who by the extreme Eustathians had been elected bishop in opposition to Meletius, continued to exercise authority over a portion of the church.
John Chrysostom separated himself from the followers of Bishop Meletius, but he did not join Bishop Paulinus.
On the death of Bishop Paulinus in about 383, Evagrius was chosen as his successor. In 386 AD, John Chrysostom was ordained as a presbyter (a priest) by Evagrius.
Note: Actually, there is a difference of opinion on who ordained John Chrysostom as a presbyter. Some authors claim it was Bishop Flavian I, while others say it was Bishop Evagrius.
For 12 years, from 386 AD to 397 AD, John Chrysostom became popular for the eloquence of his public speaking at the Golden Church, Antioch’s cathedral. People liked his clear expositions of Biblical passages and moral teachings. The themes of his talks were eminently social. He explained the Christian’s conduct in life. His straightforward understanding of the Scriptures were in contrast to the Alexandrian tendency towards allegorical interpretation.
One incident that happened during John Chrysostom’s service in Antioch illustrates best the influence of his sermons.
Emperor Theodosius I, also called Theodosius the Great ruled from 379 to 395 made Christianity the official state religion of the Roman Empire. He was the last emperor to rule over both the eastern and western portions of the Roman Empire. He was a strong defender of the Orthodox Christian faith and honoured as a saint.
When John Chrysostom arrived in Antioch its citizens were on a riotous rampage. They mutilated the statues of the Emperor and his family. The Bishop had to intervene with the Emperor on behalf of the citizens of Antioch.
During the weeks of Lent in 387 AD, John Chrysostom preached 21 sermons in which he entreated the people to see the error of their ways. These sermons had a lasting impression on the citizens of Antioch. This resulted in many pagans converting to Christianity. Due to the conversions, Theodosius’ vengeance on the citizens of Antioch subdued and was not as severe as it might have been.
The most valuable of his works from this period are the Homilies he wrote on various books of the Bible.
He was most concerned with the spiritual and temporal needs of the poor. He spoke out against abuse of wealth and personal property. He particularly emphasized alms and charitable giving:
Do you wish to honour the body of Christ?
Do not ignore him when he is naked. Do not pay him homage in the temple clad in silk, only then to neglect him outside where he is cold and ill-clad.
He who said: “This is my body” is the same who said: “You saw me hungry and you gave me no food”, and “Whatever you did to the least of my brothers you did also to me”…
What good is it if the Eucharistic table is overloaded with golden chalices when your brother is dying of hunger? Start by satisfying his hunger and then with what is left you may adorn the altar as well.
After the death of Evagrius (c. 393), Flavian succeeded in preventing the election of a successor. However, the Eustathians still continued to hold separate meetings.
EeVeRa, is short for Erode Venkata Ramasamy (September 17, 1879 – December 24, 1973). He was a social activist, politician and businessman in Tamilnadu, India.
An array of regional political parties under the canopy “Dravidian” dominate the current political arena in Tamilnadu. These parties trace their origins and ideologies to the Dravidian movement launched by EeVeRa.
The Indian population is still classified as Aryans or Dravidians based on language families, but genetic research does not confirm this. According to this classification the North Indian languages are Aryan, and the South Indian languages are Dravidian.
The term ‘Aryan’ as a race was first propounded by Friedrich Max Müller. He was a German-born philologist and Orientalist, connected with the East India Company. He lived and studied in Britain for most of his life. In 1853, he conjectured that a group of people called Aryans had invaded India in 1500 BC. The British colonialists of the period and Thomas Macaulay, a member of the Supreme Council of India, supported Max Mülle’s hypothesis. Macaulay asserted that there was a need to develop a breed of Indians “who would be Indian by blood and colour, but Western by morals and intellect”.
During the British rule, the former Indian state of Madras Presidency consisted of almost all regions of today’s Tamilnadu and parts of Andhra Pradesh. At that time, the British, and the Indians schooled in the British system, opined that the Dravidian languages were inferior to the Aryan languages. Sanskrit, a classical language of the Aryan group, was considered sacred.
In the early 20th century, the Brahmins occupied the highest strata in the Indian caste system. They dominated the political scene in South India. Though only 3% of the population in Madras Presidency, they held 60 to 79% of the positions in major government departments.
At that time, many non-Brahmin leaders in the south asserted that Brahmins were Aryans as defined by Max Müller and hence non-natives. They claimed the Brahmins had occupied positions in the government that rightly belonged to the people indigenous to the region. This claim compounded with an antipathy towards Sanskrit spurred on the animosity against the Brahmins. This hostility directed at the Brahmins gave rise to Dravidian politics in Madras Presidency.
The Justice Party
In 1917, Sir Pitti Theagaraya Chetty, Dr. T. M. Nair, O. Thanikachalam Chettiar, and Dr. C. Natesa Mudaliar founded the Justice Party to represent the non-Brahmins in the Madras Presidency. It soon became the main political alternative to the Indian National Congress (INC) in the Madras Presidency.
In 1920, the Justice Party won the first direct elections in the Madras presidency and formed the government. During the next 17 years, it formed four out of the five governments and was in power for 13 years. In the 1937 election, it lost to the Congress and never recovered afterwards.
The Justice Party, by its many controversial activities, seemed isolated in Indian politics.
Its anti-Brahmin attitude shaped many of its ideas and policies.
It opposed the appointment of Brahmins in the civil service.
It was against the participation of Brahmins in politics.
It campaigned against the non-cooperation movement in the presidency.
It was at odds with M. K. Gandhi, primarily due to his praise for Brahminism.
Its mistrust of the Brahmin-dominated INC, led the Justice Party to adopt a hostile stand towards the Indian independence movement.
Though the Justice Party pledged to represent all non-Brahmins, it eventually lost the support of Muslims and Untouchables. They accused the Justice Party of serving the interests of only a few castes such as the Vellalars, Mudaliars, Pillais, Balija Naidus, Beri Chettis, Kapus and Kammas.
The Self-Respect Movement
E.V. Ramasamy was born in Erode, Madras Presidency to a wealthy family of Balijas. The Balija is a social group that spread across the Indian states of Andhra Pradesh, Tamil Nadu, Karnataka, and Kerala.
At a young age, EeVeRa witnessed many incidents of racial, caste and gender discrimination. He married his first wife, Nagammai when he was 19.
EeVeRa was a member of the Indian National Congress (INC) party. In 1925, he broke away from INC and formed the Self Respect Movement or the Dravidian Movement. The Self-Respect Movement claimed to promote interests similar to the Justice Party. In addition EeVeRa proposed the creation of an independent state called Dravida Nadu, comprising the four states of South India: Andhra, Karnataka, Kerala and Tamilnadu.
Nagammai, died in 1933.
In 1938, the Justice Party came under the leadership of E. V. Ramaswamy and his Self-Respect Movement.
In 1944, EeVeRa withdrew the Justice Party from electoral politics. He changed the name of the party to Dravidar Kazhagam, a social organization.
Dravidar Kazhagam originally strived for social equality by eradicating the ills of the existing caste system including untouchability. Later on, Dravidar Kazhagam wanted to end the domination of North India on the politics and economy of the Madras Presidency. And, on a grander scale Dravidar Kazhagam wanted to create a “Dravida Nadu” (Dravidian nation) and do away with the Madras Presidency.
Thus, the roots of Dravidar Kazhagam lie with the Justice party and the Self-Respect Movement.
Dravidar Kazhagam originally strived for social equality, and later wanted to end the domination of North India on the politics and economy of the Madras Presidency.
The Dravidian politics of Dravidar Kazhagam found support only in Tamilnadu.
EeVeRa married for a second time in July 1948. His second wife, Maniammai, continued Periyar’s social work after his death in 1973.
I came across a snippet in Tamil on Facebook, alleged to Periyar. It impressed me, and I rewrote it in English. It is not a direct translation.
One Who Uses God as a Weapon Is a Terrorist!
There are no gods! Gods do not exist! The person who preaches gods is a Philistine. One who believes in gods is a simpleton. One who spreads the idea of gods is a charlatan.
1. How did gods come into existence?
2. How did gods get an image?
3. And what need is there for a god to have a human form?
4. How did so many gods come to exist?
5. How did these gods get wives, children, and lovers?
6. After that, how did the wives, children and lovers become gods?
7. How did these gods get houses, jewellery, clothing, food, etc.?
8. Why did these gods wage war against humans and other creatures, and why kill them?
9. How did these gods get a rank on a scale of importance?
10. Aside from these, how did wells, pools, ponds, rivers etc., become gods?
11. How did these wells, ponds, pools, rivers get a varying range of godlike powers?
12. How much time, money, and effort do humans spend on these entities they call gods?
13. Just compare yourself with the once naked Aryans that ate vegetables and creatures in the raw, and cohabited with their own mothers, daughters, and sisters regardless of how they were related. See how they have attained intellectual progress now! What is your state today?
13. Compare yourself with the once naked Aryans who ate vegetables and creatures, raw, and cohabited with their mothers, daughters, and sisters regardless of relationship. See how great their intellectual progress is; and, what is your status now?
Then the angel said to the women in reply, “Do not be afraid! I know that you are seeking Jesus the crucified
He is not here, for he has been raised just as he said. Come and see the place where he lay.
Then go quickly and tell his disciples, ‘He has been raised from the dead, and he is going before you to Galilee; there you will see him.’ Behold, I have told you.”
– Matthew 28:5-7
Luke the Evangelist narrates the resurrection of Jesus in five parts and all the resurrection appearances take place in and around Jerusalem; moreover, they are all recounted as having taken place on Easter Sunday.
Part 1 – The women at the empty tomb (Luke 23:54–24:12)
It was the day of preparation, and the sabbath was about to begin.
The women who had come from Galilee with him followed behind, and when they had seen the tomb and the way in which his body was laid in it, they returned and prepared spices and perfumed oils.
Then they rested on the sabbath according to the commandment.
But at daybreak on the first day of the week they took the spices they had prepared and went to the tomb. They found the stone rolled away from the tomb; but when they entered, they did not find the body of the Lord Jesus. While they were puzzling over this, behold, two men in dazzling garments appeared to them.
They were terrified and bowed their faces to the ground.
They said to them, “Why do you seek the living one among the dead? He is not here, but he has been raised. Remember what he said to you while he was still in Galilee, that the Son of Man must be handed over to sinners and be crucified, and rise on the third day.”
And they remembered his words.
Then they returned from the tomb and announced all these things to the eleven and to all the others.
The women were Mary Magdalene, Joanna, and Mary the mother of James; the others who accompanied them also told this to the apostles, but their story seemed like nonsense and they did not believe them.
But Peter got up and ran to the tomb, bent down, and saw the burial cloths alone; then he went home amazed at what had happened.
Part 2 – The appearance to the two disciples on the way to Emmaus (Luke 24:13–35)
Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus, and they were conversing about all the things that had occurred. And it happened that while they were conversing and debating, Jesus himself drew near and walked with them, but their eyes were prevented from recognizing him.
He asked them, “What are you discussing as you walk along?” They stopped, looking downcast.
One of them, named Cleopas, said to him in reply, “Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?”
And he replied to them, “What sort of things?”
They said to him, “The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people, how our chief priests and rulers both handed him over to a sentence of death and crucified him.
But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place.
Some women from our group, however, have astounded us: they were at the tomb early in the morning and did not find his body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive.
Then some of those with us went to the tomb and found things just as the women had described, but him they did not see.”
And he said to them, “Oh, how foolish you are! How slow of heart to believe all that the prophets spoke! Was it not necessary that the Messiah should suffer these things and enter into his glory?”
Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures.
As they approached the village to which they were going, he gave the impression that he was going on farther.
But they urged him, “Stay with us, for it is nearly evening and the day is almost over.”
So he went in to stay with them.
And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them.
With that their eyes were opened and they recognized him, but he vanished from their sight.
Then they said to each other, “Were not our hearts burning [within us] while he spoke to us on the way and opened the scriptures to us?”
So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them who were saying, “The Lord has truly been raised and has appeared to Simon!”
Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread.
In the above episode Luke focuses on the interpretation of scripture by the risen Jesus and the recognition of him by his disciples in the breaking of the bread.
Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures.(Luke 24:27)
And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them. With that their eyes were opened and they recognized him, but he vanished from their sight. (Luke 24:30-31)
Luke mentions Emmaus as situated seven miles from Jerusalem.
Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus, (Luke 24:13)
Seven miles: literally, “sixty stades.” A stade was 607 feet. Some manuscripts read “160 stades” or more than eighteen miles.
The exact location of Emmaus is disputed by scholars.
In all the resurrection stories a consistent feature is that the risen Jesus appeared differently even to his close associates and was initially unrecognizable.
When she had said this, she turned around and saw Jesus there, but did not know it was Jesus. (John 20:14)
but their eyes were prevented from recognizing him. (Luke 24:16)
But they were startled and terrified and thought that they were seeing a ghost. (Luke 24:37)
After this he appeared in another form to two of them walking along on their way to the country. (Mark 16:12)
When it was already dawn, Jesus was standing on the shore; but the disciples did not realize that it was Jesus. (John 21:4)
Part 3 – The appearance to the disciples in Jerusalem (Luke 24:36–43)
While they were still speaking about this, he stood in their midst and said to them, “Peace be with you.”
But they were startled and terrified and thought that they were seeing a ghost.
Then he said to them, “Why are you troubled? And why do questions arise in your hearts? Look at my hands and my feet, that it is I myself. Touch me and see, because a ghost does not have flesh and bones as you can see I have.”
And as he said this, he showed them his hands and his feet.
While they were still incredulous for joy and were amazed, he asked them, “Have you anything here to eat?”
They gave him a piece of baked fish; he took it and ate it in front of them.
Part 4 – Jesus’ final instructions (Luke 24:44–49)
He said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled.”
Then he opened their minds to understand the scriptures. And he said to them, “Thus it is written that the Messiah would suffer and rise from the dead on the third day and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem. You are witnesses of these things. And [behold] I am sending the promise of my Father upon you; but stay in the city until you are clothed with power from on high.”
Part 5 – The Ascension (Luke 24:50–53)
Then he led them [out] as far as Bethany, raised his hands, and blessed them.
As he blessed them he parted from them and was taken up to heaven.
They did him homage and then returned to Jerusalem with great joy, and they were continually in the temple praising God.
Christ is risen from the dead – المسيح قام من بين الأموات
This is the day the Lord has made;
let us rejoice and be glad in it
Jesus is risen from the dead
Defeating death by death
And giving life to those in the grave
The Passover and the Feast of Unleavened Bread were to take place in two days’ time. So the chief priests and the scribes were seeking a way to arrest him by treachery and put him to death.
They said, “Not during the festival, for fear that there may be a riot among the people.”
The Anointing at Bethany
When he was in Bethany reclining at table in the house of Simon the leper, a woman came with an alabaster jar of perfumed oil, costly genuine spikenard. She broke the alabaster jar and poured it on his head.
There were some who were indignant. “Why has there been this waste of perfumed oil? It could have been sold for more than three hundred days’ wages and the money given to the poor.” They were infuriated with her.
Jesus said, “Let her alone. Why do you make trouble for her? She has done a good thing for me. The poor you will always have with you, and whenever you wish you can do good to them, but you will not always have me. She has done what she could. She has anticipated anointing my body for burial. Amen, I say to you, wherever the gospel is proclaimed to the whole world, what she has done will be told in memory of her.”
The Betrayal by Judas
Then Judas Iscariot, one of the Twelve, went off to the chief priests to hand him over to them. When they heard him they were pleased and promised to pay him money. Then he looked for an opportunity to hand him over.
Preparations for the Passover
On the first day of the Feast of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where do you want us to go and prepare for you to eat the Passover?”
He sent two of his disciples and said to them, “Go into the city and a man will meet you, carrying a jar of water. Follow him. Wherever he enters, say to the master of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’ Then he will show you a large upper room furnished and ready. Make the preparations for us there.”
The disciples then went off, entered the city, and found it just as he had told them; and they prepared the Passover.
When it was evening, he came with the Twelve. And as they reclined at table and were eating, Jesus said, “Amen, I say to you, one of you will betray me, one who is eating with me.”
They began to be distressed and to say to him, one by one, “Surely it is not I?”
He said to them, “One of the Twelve, the one who dips with me into the dish. For the Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born.”
The Lord’s Supper
While they were eating, he took bread, said the blessing, broke it, and gave it to them, and said, “Take it; this is my body.”
Then he took a cup, gave thanks, and gave it to them, and they all drank from it. He said to them, “This is my blood of the covenant, which will be shed for many. Amen, I say to you, I shall not drink again the fruit of the vine until the day when I drink it new in the kingdom of God.”
Then, after singing a hymn, they went out to the Mount of Olives.
Peter’s Denial Foretold
Then Jesus said to them, “All of you will have your faith shaken, for it is written: ‘I will strike the shepherd, and the sheep will be dispersed.’ But after I have been raised up, I shall go before you to Galilee.”
Peter said to him, “Even though all should have their faith shaken, mine will not be.”
Then Jesus said to him, “Amen, I say to you, this very night before the cock crows twice you will deny me three times.”
But he vehemently replied, “Even though I should have to die with you, I will not deny you.” And they all spoke similarly.
The Agony in the Garden
Then they came to a place named Gethsemane, and he said to his disciples, “Sit here while I pray.”
He took with him Peter, James, and John, and began to be troubled and distressed. Then he said to them, “My soul is sorrowful even to death. Remain here and keep watch.”
He advanced a little and fell to the ground and prayed that if it were possible the hour might pass by him; he said, “Abba, Father, all things are possible to you. Take this cup away from me, but not what I will but what you will.”
When he returned he found them asleep. He said to Peter, “Simon, are you asleep? Could you not keep watch for one hour? Watch and pray that you may not undergo the test. The spirit is willing but the flesh is weak.”
Withdrawing again, he prayed, saying the same thing.
Then he returned once more and found them asleep, for they could not keep their eyes open and did not know what to answer him.
He returned a third time and said to them, “Are you still sleeping and taking your rest? It is enough. The hour has come. Behold, the Son of Man is to be handed over to sinners. Get up, let us go. See, my betrayer is at hand.”
The Betrayal and Arrest of Jesus
Then, while he was still speaking, Judas, one of the Twelve, arrived, accompanied by a crowd with swords and clubs who had come from the chief priests, the scribes, and the elders. His betrayer had arranged a signal with them, saying, “The man I shall kiss is the one; arrest him and lead him away securely.”
He came and immediately went over to him and said, “Rabbi.” And he kissed him.
At this, they laid hands on him and arrested him. One of the bystanders drew his sword, struck the high priest’s servant, and cut off his ear.
Jesus said to them in reply, “Have you come out as against a robber, with swords and clubs, to seize me? Day after day I was with you teaching in the temple area, yet you did not arrest me; but that the scriptures may be fulfilled.”
And they all left him and fled.
Now a young man followed him wearing nothing but a linen cloth about his body. They seized him, but he left the cloth behind and ran off naked.
Jesus before the Sanhedrin
They led Jesus away to the high priest, and all the chief priests and the elders and the scribes came together.
Peter followed him at a distance into the high priest’s courtyard and was seated with the guards, warming himself at the fire.
The chief priests and the entire Sanhedrin kept trying to obtain testimony against Jesus in order to put him to death, but they found none.
Many gave false witness against him, but their testimony did not agree.
Some took the stand and testified falsely against him, alleging, “We heard him say, ‘I will destroy this temple made with hands and within three days I will build another not made with hands.’”
Even so, their testimony did not agree.
The high priest rose before the assembly and questioned Jesus, saying, “Have you no answer? What are these men testifying against you?”
But he was silent and answered nothing.
Again the high priest asked him and said to him, “Are you the Messiah, the son of the Blessed One?”
Then Jesus answered, “I am; and ‘you will see the Son of Man seated at the right hand of the Power and coming with the clouds of heaven.’”
At that, the high priest tore his garments and said, “What further need have we of witnesses? You have heard the blasphemy. What do you think?”
They all condemned him as deserving to die.
Some began to spit on him. They blindfolded him and struck him and said to him, “Prophesy!” And the guards greeted him with blows.
Peter’s Denial of Jesus
While Peter was below in the courtyard, one of the high priest’s maids came along. Seeing Peter warming himself, she looked intently at him and said, “You too were with the Nazarene, Jesus.”
But he denied it saying, “I neither know nor understand what you are talking about.”
So he went out into the outer court. [Then the cock crowed.]
The maid saw him and began again to say to the bystanders, “This man is one of them.”
Once again he denied it.
A little later the bystanders said to Peter once more, “Surely you are one of them; for you too are a Galilean.”
He began to curse and to swear, “I do not know this man about whom you are talking.”
And immediately a cock crowed a second time.
Then Peter remembered the word that Jesus had said to him, “Before the cock crows twice you will deny me three times.”
He broke down and wept.
Jesus before Pilate
As soon as morning came, the chief priests with the elders and the scribes, that is, the whole Sanhedrin, held a council. They bound Jesus, led him away, and handed him over to Pilate.
Pilate questioned him, “Are you the king of the Jews?”
He said to him in reply, “You say so.”
The chief priests accused him of many things.
Again Pilate questioned him, “Have you no answer? See how many things they accuse you of.”
Jesus gave him no further answer so that Pilate was amazed.
The Sentence of Death
Now on the occasion of the feast, he used to release to them one prisoner whom they requested.
A man called Barabbas was then in prison along with the rebels who had committed murder in a rebellion. The crowd came forward and began to ask him to do for them as he was accustomed.
Pilate answered, “Do you want me to release to you the king of the Jews?” For he knew that it was out of envy that the chief priests had handed him over.
But the chief priests stirred up the crowd to have him release Barabbas for them instead.
Pilate again said to them in reply, “Then what [do you want] me to do with [the man you call] the king of the Jews?
They shouted again, “Crucify him.”
Pilate said to them, “Why? What evil has he done?”
They only shouted the louder, “Crucify him.”
So Pilate, wishing to satisfy the crowd, released Barabbas to them and after he had Jesus scourged, handed him over to be crucified.
Mockery by the Roman Soldiers
The soldiers led him away inside the palace, that is, the praetorium, and assembled the whole cohort. They clothed him in purple and, weaving a crown of thorns, placed it on him.
They began to salute him with, “Hail, King of the Jews!” and kept striking his head with a reed and spitting upon him.
They knelt before him in homage. And when they had mocked him, they stripped him of the purple cloak, dressed him in his own clothes, and led him out to crucify him.
The Way of the Cross
They pressed into service a passer-by, Simon, a Cyrenian, who was coming in from the country, the father of Alexander and Rufus, to carry his cross.
They brought him to the place of Golgotha (which is translated Place of the Skull).
They gave him wine drugged with myrrh, but he did not take it. Then they crucified him and divided his garments by casting lots for them to see what each should take.
It was nine o’clock in the morning when they crucified him.
The inscription of the charge against him read, “The King of the Jews.”
With him, they crucified two revolutionaries, one on his right and one on his left.
Those passing by reviled him, shaking their heads and saying, “Aha! You who would destroy the temple and rebuild it in three days, save yourself by coming down from the cross.”
Likewise, the chief priests, with the scribes, mocked him among themselves and said, “He saved others; he cannot save himself. Let the Messiah, the King of Israel, come down now from the cross that we may see and believe.”
Those who were crucified with him also kept abusing him.
The Death of Jesus
At noon darkness came over the whole land until three in the afternoon. And at three o’clock Jesus cried out in a loud voice, “Eloi, Eloi, lema sabachthani?” which is translated, “My God, my God, why have you forsaken me?”
Some of the bystanders who heard it said, “Look, he is calling Elijah.”
One of them ran, soaked a sponge with wine, put it on a reed, and gave it to him to drink, saying, “Wait, let us see if Elijah comes to take him down.”
Jesus gave a loud cry and breathed his last.
The veil of the sanctuary was torn in two from top to bottom.
When the centurion who stood facing him saw how he breathed his last he said, “Truly this man was the Son of God!”
There were also women looking on from a distance. Among them were Mary Magdalene, Mary the mother of the younger James and of Joses, and Salome. These women had followed him when he was in Galilee and ministered to him. There were also many other women who had come up with him to Jerusalem.
The Burial of Jesus
When it was already evening, since it was the day of preparation, the day before the sabbath, Joseph of Arimathea, a distinguished member of the council, who was himself awaiting the kingdom of God, came and courageously went to Pilate and asked for the body of Jesus.
Pilate was amazed that he was already dead. He summoned the centurion and asked him if Jesus had already died. And when he learned of it from the centurion, he gave the body to Joseph.
Having bought a linen cloth, he took him down, wrapped him in the linen cloth and laid him in a tomb that had been hewn out of the rock. Then he rolled a stone against the entrance to the tomb.
Mary Magdalene and Mary the mother of Joses watched where he was laid.
The Resurrection of Jesus
When the sabbath was over, Mary Magdalene, Mary, the mother of James, and Salome bought spices so that they might go and anoint him.
Very early when the sun had risen, on the first day of the week, they came to the tomb. They were saying to one another, “Who will roll back the stone for us from the entrance to the tomb?”
When they looked up, they saw that the stone had been rolled back; it was very large.
On entering the tomb they saw a young man sitting on the right side, clothed in a white robe, and they were utterly amazed.
He said to them, “Do not be amazed! You seek Jesus of Nazareth, the crucified. He has been raised; he is not here. Behold the place where they laid him. But go and tell his disciples and Peter, ‘He is going before you to Galilee; there you will see him, as he told you.’”
Then they went out and fled from the tomb, seized with trembling and bewilderment. They said nothing to anyone, for they were afraid.
When he had said this, Jesus went out with his disciples across the Kidron valley to where there was a garden, into which he and his disciples entered.
Judas his betrayer also knew the place, because Jesus had often met there with his disciples. So Judas got a band of soldiers and guards from the chief priests and the Pharisees and went there with lanterns, torches, and weapons.
Jesus, knowing everything that was going to happen to him, went out and said to them, “Whom are you looking for?”
They answered him, “Jesus the Nazorean.”
He said to them, “I AM.”
Judas his betrayer was also with them. When he said to them, “I AM,” they turned away and fell to the ground.
So he again asked them, “Whom are you looking for?”
They said, “Jesus the Nazorean.”
Jesus answered, “I told you that I AM. So if you are looking for me, let these men go.”
This was to fulfill what he had said, “I have not lost any of those you gave me.”
Then Simon Peter, who had a sword, drew it, struck the high priest’s slave, and cut off his right ear. The slave’s name was Malchus.
Jesus said to Peter, “Put your sword into its scabbard. Shall I not drink the cup that the Father gave me?”
So the band of soldiers, the tribune, and the Jewish guards seized Jesus, bound him, and brought him to Annas first. He was the father-in-law of Caiaphas, who was high priest that year. It was Caiaphas who had counseled the Jews that it was better that one man should die rather than the people.
Simon Peter and another disciple followed Jesus. Now the other disciple was known to the high priest, and he entered the courtyard of the high priest with Jesus. But Peter stood at the gate outside. So the other disciple, the acquaintance of the high priest, went out and spoke to the gatekeeper and brought Peter in.
Then the maid who was the gatekeeper said to Peter, “You are not one of this man’s disciples, are you?”
He said, “I am not.”
Now the slaves and the guards were standing around a charcoal fire that they had made, because it was cold, and were warming themselves. Peter was also standing there keeping warm.
The high priest questioned Jesus about his disciples and about his doctrine.
Jesus answered him, “I have spoken publicly to the world. I have always taught in a synagogue or in the temple area where all the Jews gather, and in secret I have said nothing. Why ask me? Ask those who heard me what I said to them. They know what I said.”
When he had said this, one of the temple guards standing there struck Jesus and said, “Is this the way you answer the high priest?”
Jesus answered him, “If I have spoken wrongly, testify to the wrong; but if I have spoken rightly, why do you strike me?”
Then Annas sent him bound to Caiaphas the high priest.
Now Simon Peter was standing there keeping warm. And they said to him, “You are not one of his disciples, are you?”
He denied it and said, “I am not.”
One of the slaves of the high priest, a relative of the one whose ear Peter had cut off, said, “Didn’t I see you in the garden with him?”
Again Peter denied it. And immediately the cock crowed.
The Trial before Pilate
Then they brought Jesus from Caiaphas to the praetorium. It was morning. And they themselves did not enter the praetorium, in order not to be defiled so that they could eat the Passover.
So Pilate came out to them and said, “What charge do you bring [against] this man?”
They answered and said to him, “If he were not a criminal, we would not have handed him over to you.”
At this, Pilate said to them, “Take him yourselves, and judge him according to your law.”
The Jews answered him, “We do not have the right to execute anyone,” in order that the word of Jesus might be fulfilled that he said indicating the kind of death he would die.
So Pilate went back into the praetorium and summoned Jesus and said to him, “Are you the King of the Jews?”
Jesus answered, “Do you say this on your own or have others told you about me?”
Pilate answered, “I am not a Jew, am I? Your own nation and the chief priests handed you over to me. What have you done?”
Jesus answered, “My kingdom does not belong to this world. If my kingdom did belong to this world, my attendants [would] be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not here.”
So Pilate said to him, “Then you are a king?”
Jesus answered, “You say I am a king. For this I was born and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.”
Pilate said to him, “What is truth?”
When he had said this, he again went out to the Jews and said to them, “I find no guilt in him. But you have a custom that I release one prisoner to you at Passover.* Do you want me to release to you the King of the Jews?”
They cried out again, “Not this one but Barabbas!”
Now Barabbas was a revolutionary.
Then Pilate took Jesus and had him scourged. And the soldiers wove a crown out of thorns and placed it on his head, and clothed him in a purple cloak, and they came to him and said, “Hail, King of the Jews!” And they struck him repeatedly.
Once more Pilate went out and said to them, “Look, I am bringing him out to you, so that you may know that I find no guilt in him.”
So Jesus came out, wearing the crown of thorns and the purple cloak.
And he said to them, “Behold, the man!”
When the chief priests and the guards saw him they cried out, “Crucify him, crucify him!”
Pilate said to them, “Take him yourselves and crucify him. I find no guilt in him.”
The Jews answered, “We have a law, and according to that law he ought to die, because he made himself the Son of God.”
Now when Pilate heard this statement, he became even more afraid, and went back into the praetorium and said to Jesus, “Where are you from?”
Jesus did not answer him.
So Pilate said to him, “Do you not speak to me? Do you not know that I have power to release you and I have power to crucify you?”
Jesus answered [him], “You would have no power over me if it had not been given to you from above. For this reason the one who handed me over to you has the greater sin.”
Consequently, Pilate tried to release him; but the Jews cried out, “If you release him, you are not a Friend of Caesar. Everyone who makes himself a king opposes Caesar.”
When Pilate heard these words he brought Jesus out and seated him on the judge’s bench in the place called Stone Pavement, in Hebrew, Gabbatha.
It was preparation day for Passover, and it was about noon. And he said to the Jews, “Behold, your king!”
They cried out, “Take him away, take him away! Crucify him!”
Pilate said to them, “Shall I crucify your king?”
The chief priests answered, “We have no king but Caesar.”
Then he handed him over to them to be crucified.
The Crucifixion, Death and Burial of Jesus
So they took Jesus, and carrying the cross himself he went out to what is called the Place of the Skull, in Hebrew, Golgotha.
There they crucified him, and with him two others, one on either side, with Jesus in the middle.
Pilate also had an inscription written and put on the cross. It read, “Jesus the Nazorean, the King of the Jews.”
Now many of the Jews read this inscription, because the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin, and Greek.
So the chief priests of the Jews said to Pilate, “Do not write ‘The King of the Jews,’ but that he said, ‘I am the King of the Jews.’”
Pilate answered, “What I have written, I have written.”
When the soldiers had crucified Jesus, they took his clothes and divided them into four shares, a share for each soldier. They also took his tunic, but the tunic was seamless, woven in one piece from the top down.
So they said to one another, “Let’s not tear it, but cast lots for it to see whose it will be,” in order that the passage of scripture might be fulfilled [that says]:
“They divided my garments among them, and for my vesture they cast lots.”
This is what the soldiers did.
Standing by the cross of Jesus were his mother and his mother’s sister, Mary the wife of Clopas, and Mary of Magdala.
When Jesus saw his mother and the disciple there whom he loved, he said to his mother, “Woman, behold, your son.”
Then he said to the disciple, “Behold, your mother.”
And from that hour the disciple took her into his home.
After this, aware that everything was now finished, in order that the scripture might be fulfilled, Jesus said, “I thirst.”
There was a vessel filled with common wine. So they put a sponge soaked in wine on a sprig of hyssop and put it up to his mouth.
When Jesus had taken the wine, he said, “It is finished.”
And bowing his head, he handed over the spirit.
Now since it was preparation day, in order that the bodies might not remain on the cross on the sabbath, for the sabbath day of that week was a solemn one, the Jews asked Pilate that their legs be broken and they be taken down.
So the soldiers came and broke the legs of the first and then of the other one who was crucified with Jesus. But when they came to Jesus and saw that he was already dead, they did not break his legs, but one soldier thrust his lance into his side, and immediately blood and water flowed out.
An eyewitness has testified, and his testimony is true; he knows that he is speaking the truth, so that you also may [come to] believe. For this happened so that the scripture passage might be fulfilled:
“Not a bone of it will be broken.”
And again another passage says:
“They will look upon him whom they have pierced.
After this, Joseph of Arimathea, secretly a disciple of Jesus for fear of the Jews, asked Pilate if he could remove the body of Jesus. And Pilate permitted it. So he came and took his body.
Nicodemus, the one who had first come to him at night, also came bringing a mixture of myrrh and aloes weighing about one hundred pounds.
They took the body of Jesus and bound it with burial cloths along with the spices, according to the Jewish burial custom.
Now in the place where he had been crucified there was a garden, and in the garden a new tomb, in which no one had yet been buried.
So they laid Jesus there because of the Jewish preparation day; for the tomb was close by.
Though born to Roman Catholic parents and growing up in a Catholic background I find that people who read the bible, the Old and New Testaments, as a ritual, fail to realize the reality of its content. The brutality in the history of Christianity such as crusades for redeeming the Holy Land, mass massacre, enslaving the defeated etc., stems from the words written in the Bible.
Recently I came across an article on the web titled BIBLE MORALITY (King James Version) containing biblical verses compiled by Barbara G. Walker, an independent scholar of comparative religion and mythology, as well as women’s spirituality. She is a Freethought Nation guest writer concerning the supposed “morality” of the Bible.
Some of my Christian friends might find fault with me for reproducing this controversial compilation. But this is reality.
The paraphrases and commentary are Barbara’s, while the original verses are linked.
1. KILLING. (AS IN “THOU SHALT NOT”…???)
The biblical god personally kills a total of 371,186 people, not counting his slaughter of every living thing in Genesis 7. The biblical god also orders the killing of a total of 1,862,265.
Gen 22:2 – God accepts human sacrifices (including that of Jesus, later). Ex 12:29 – God kills all the firstborn in the land of Egypt. Ex 15:3 – God is a god of war. Ex 21:15, 17 – Anyone who strikes or curses a parent must be killed. Ex 22:18 – Every witch must be killed.
Ex 22:19, 20 – You must kill anyone who “lieth with a beast,” or who worships any god other than Yahweh. Ex 31:15 – Anyone who works on the Sabbath must be killed. Lev 20:10, 13, 27 – You must kill adulterers, homosexuals, wizards and spirit mediums. Lev 21:9 – Any priest’s daughter who fornicates must be burned alive. Lev 24:16 – Blasphemers must be killed.
Num 16:27-33 – God caused the whole tribe of Korah — men, women, and children — to be buried alive. Num 21:3 – God caused the destruction of all the Canaanites. Num 31:7-35 – God orders Moses to kill the Midianites, making sure to slaughter not only the men but also the boys and females, except for the 32,000 virgin girls. Deut 3:4 – God is pleased that his warriors destroyed 60 cities. Deut 7:16 – You must kill all the people God delivers into your hands, and “thine eye shall have no pity upon them.”
Deut 13:5 – Any prophet or “dreamer of dreams,” who serves another god, must be killed. Deut 13:6-9 – If your brother, son, daughter, wife, or friend tempts you to worship other gods, “thou shalt surely kill him.” Deut 13:13-15 – If the people of any city worship other gods, you must slaughter them all, including their cattle. Deut 17:5 – Any man or woman who worships other deities of sun, moon or stars must be stoned to death. Deut 18:20 – False prophets must be killed.
Deut 20:16-17 – God commands complete destruction of all Hittites, Amorites, Canaanites, Perizzites, Hivites and Jebusites, and “thou shalt save alive nothing that breatheth.” Deut 22:21 – A bride found not to be a virgin must be stoned to death. Deut 22:22 – Adulterers must be killed. Deut 22:23-24 – A girl who is raped within city limits, and fails to cry out, must be killed. Deut 28:22-28 – If you don’t obey God’s commandments, he will punish you with consumption, fever, extreme burning, blasting, mildew, hemorrhoids, the scab, the itch, the botch of Egypt, etc., as well as “madness, and blindness, and astonishment of heart.”
Josh 6:21 – God’s warriors destroyed Jericho and killed every man, woman, child, and domestic animal. Josh 8:25 – God’s warriors killed 12,000 people in the city of Ai. Josh 19:47 – The children of Dan wanted more room, so they destroyed the whole population of Leshen and took their territory. Judges 1:17-18 – Judah and Simeon utterly destroyed the populations of Zephath, Gaza, Askelon and Ekron. Judges 11:39 – In accord with God’s law, Jephthah was forced to burn his virgin daughter to death as a sacrifice.
Judges 15:15 – God enables Samson to kill 1,000 men with the jawbone of an ass. Judges 20:46 – At Gibeah, Benjamin’s men killed 25,000 people and burned every town. 1 Sam 6:19 – God kills 50,070 people for trying to peek into the Ark. 1 Sam 15:3 – God commands the destruction of Amalek: “Slay both men and women, infant and suckling, ox and sheep, camel and ass.” 2 Sam 6:7 – God kills Uzzah for touching the Ark, even though he was trying to save it from falling off its oxcart.
1 Kings 18:40 – God commands the slaughter of “prophets of Baal”. 1 Kings 20:36 – Because a man didn’t “obey the voice of the Lord,” a lion was sent to kill him. 2 Kings 2:24 – God sent bears to tear apart 42 children for making fun of Elisha’s bald head. 2 Kings 10:25 – God commands the killing of a multitude in the temple of Baal. 2 Kings 19:35 – God’s angel killed 185,000 Assyrians in a single night.
1 Chron 21:14 – God kills 70,000 Israelites with a pestilence. 2 Chron 15:13 – Any man or woman who refuses to “seek the Lord God of Israel” must be killed. Job 1:15-19 – God arranges the killing of Job’s children, servants and animals. Isa 13:16 – God promises that all the Babylonians’ children will be “dashed to pieces before their eyes;” their wives will be raped. Isa 45:7 – God says “I create evil.”
Jer 48:10 – Killing for God is mandatory; God curses anyone who “keepeth back his sword from blood.” Jer 50:21 – God commands that the people of Merathaim and Pekod be “utterly destroyed.” Ezek 9:5-7 – God calls for purging in Jerusalem: “let not your eye spare, neither have ye pity: slay utterly old and young, both maids and little children, and women… fill the courts with the slain.” Ezek 35:8 – God promises to fill the mountains, hills, valleys and rivers with slain men. Hosea 13:16 – God promises to have Samaritan infants dashed to pieces, and pregnant women will have their bellies slashed open.
Nahum 1:2 – God is jealous, full of vengeance and wrath. Zeph 1:3 – God threatens to destroy everything, man and beast, birds and fishes. Zeph 1:18 – “The whole land shall be devoured by the fire of his jealousy.” Zeph 3:6 – God brags that he has destroyed many nations. Zech 13:3 – A false prophet must be killed by his father and mother.
Ex 21:7-8 – A father may sell his daughter to be a “maidservant” (or sex slave) who must “please her master.” Num 31:7, 18 – God orders his warriors to kill every living thing in a captured city, except the virgin girls, who are to be raped and turned into sex slaves. Deut 21:11-12 – If a warrior likes the look of a female war captive, he can take her to be one of his “wives.” Deut 22:28-29 – A man who rapes a virgin may take her for a wife if he pays her father 50 shekels of silver. (Yet, a bride found not to be a virgin must be stoned to death –Deut 22:20-21). Judges 5:30 – The spoils of war include “a damsel or two” for every man. Judges 21:12-23 – God’s warriors killed all the inhabitants of Jabeshgilead except for 400 virgin girls, who were taken as slaves. If there are not enough girls to go around, God’s warriors may raid neighboring towns for more to rape.
Gen 9:25 – God cursed Ham, son of Noah, with perpetual slavery for the crime of seeing his father naked. (Ham was formerly considered the ancestor of all “blacks.”) Ex 21:4 – A male slave may marry and have children, and may go free after six years; but his family remains the property (or hostages?) of his master. Ex 21:7 – A man may sell his daughter as a sex slave. Ex 21:20-21 – A man may be punished for beating a male or female slave
to death, but if the victim survives the beating for a few days, then
there is no penalty. Lev 19:20 – When a man has sex with a female slave (or “bondmaid”), SHE must be scourged. Eph 6:5 – Paul says slaves must obey their masters “with fear and trembling.” Titus 2:9 – Paul says slaves must obey and please their masters. 1 Tim 6:1 – Paul says slaves must “count their masters worthy of all honor.”
4. WAS JESUS ETHICAL?
Matt 5:28-32 – Jesus says marriage to a divorcee is adultery; and a man who ogles a woman has already committed adultery; and that you must cut off your hand or pluck out your eye if it offends. Matt 6:19-34 – Jesus says don’t save any money and don’t plan ahead. Matt 8:32 – Having no regard for private property, Jesus destroys a herd of someone else’s pigs. Matt 10:34 – Jesus says he brings not peace on earth but “a sword.” Matt 19:12 – Jesus says the best way for a man to be sure of getting into heaven is to have himself castrated.
Mark 11:13 – Jesus destroys a fig tree for not bearing figs out of season. Mark 14:4-7 – Jesus says it is more important to anoint him with precious ointment than to give to the poor, who will always be here. (Why not just get rid of poverty?) Mark 16:18 – Jesus says anyone who believes in him can play with venomous snakes or drink poison without harm. (This act has been often tried, with rather unsatisfactory results.) Luke 12:47-48 – Jesus says it is permissible to whip slaves. Luke 14:26 – Jesus says no man can be his disciple unless he hates his parents, siblings, wife, children, and himself as well. Luke 19:27 – In telling a parable, Jesus insinuates that anyone who denies his rulership must be killed. John 15:6 – Jesus says anyone who doesn’t believe in him must be burned. Acts 5:5-10 – Ananias and his wife Sapphira were killed for withholding money from the church. 2 John 1:10-11 – A Christian is forbidden to offer hospitality to a non-Christian, not even to wish him “Godspeed” on parting.
5. WOMEN IN THE NEW TESTAMENT
1 Cor 11:3-10 – Women are inferior “because man was not created for woman, but woman was created for man.” Every woman “while praying or prophesying” must have her head covered “because of the angels,” meaning the spirits (it used to be believed that women’s hair attracts spirits). 1 Cor 14:34-35 – Women must not speak in church, which is a shame for them to do. If they want to ask questions, they must learn from their husbands at home. Eph 5:22 – Wives must submit to their husbands as they would to God. 1 Tim 2:11-15 – A woman must not teach, or hold authority over a man, but must “learn in silence with all subjection,” because “Adam was not deceived, but the woman being deceived was in the transgression.” (So, being gullible is the original sin.) 1 Tim 5:9 – Paul says the only women acceptable by the council of elders are devout, monogamous women over the age of sixty.
Gen 1:11-19 – God made all green plants on the third day of creation, but neglected to supply the sun (on which both plants and “days” depend) until the fourth day. Gen 6:6-7 – Because a few people displeased him, God “repented” having made the world, and decided to destroy all life on earth. Lev 11:5-6 – God thinks rabbits are cud-chewing animals. Deut 22:5 – All cross-dressers, or women who wear pants, are “abominations.” Deut 25:11-12 – A woman who seizes a man’s genitals, even to defend her husband from an attacker, must have her hand cut off. Deut 33:17 – God believes in unicorns. Matt 5:22 – Jesus says anyone who calls another “fool” will go to hell, but then he does it himself (Matt 23:17). 1 Tim 2:9 – Christian women are forbidden to braid their hair or wear jewelry. James 5:14-15 – Prayer by the elders of the church is the only sure cure for sickness. (Christian Science, anyone?)
“But of that day and hour no one knows,
neither the angels of heaven, nor the Son,
but the Father alone.”
The accepted definition of a millennium, a period of 1,000 years, did not originate from nature or from any practical calendar.
Unlike the primary cycles of days, lunations and years, it does not correspond to any factual astronomical cycles, or the practical needs of humanity, but to social factors, the peculiarities of Christianity. In fact, the issue of the millennium reflects a Christian-centric view.
Outside the Christian world the year 2000 will actually be the year 5760 according to the Jewish calendar, 5119 in the current Maya great cycle, 5100 years elapsed in Kali Yuga according to the Hindus, 2544 according to Buddhism and 1420 according to the Moslem calendar.
The arbitrary construction of the millennium is the domain of eschatology – a part of theology, physics, philosophy, and futurology concerned with the final events of history, the ultimate destiny of humanity – commonly called the “end of the world” or “end time”.
During the period of the great Roman empire, Jesus and his initial followers fully expected the fulfilment of the apocalypse and the inception of the millennium in their lifetime. It was no Utopian dream relegated to some future unspecified time at the time of Roman oppression, social turmoil and ideological uncertainty.
Millennial thinking is deeply embedded in the apocalyptic writings of the Bible. In traditional Christianity, “the millennium” means the future reign of Jesus lasting one thousand years, following a last battle between Christ and Satan. Satan loses, and is cast into the lake of fire and brimstone, and Jesus wins, overseeing a Last Judgement of all the dead. Modern traditions of Christian eschatology use the term “Rapture” in two senses; as a general synonym for the final resurrection, and in the view of pre-tribulationists, where a group of people would be left behind on earth after the events mentioned in Matthew about “The Coming of the Son of Man“:
Immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. And then the sign of the Son of Man will appear in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming upon the clouds of heaven with power and great glory. And he will send out his angels with a trumpet blast, and they will gather his elect from the four winds, from one end of the heavens to the other. (Matthew 24:29-31)
During Paul’s ministry in Thessalonica along with Silvanus and Timothy, a doubt arose among the Thessalonians about the fate of those Christians who would die before the return of Christ. Would they miss the glorious events of Christ’s second coming and the resurrection? Paul assuaged their fears. He assured them that God would save those who had already died, as well as those still living with these words:
We do not want you to be unaware, brothers, about those who have fallen asleep, so that you may not grieve like the rest, who have no hope. For if we believe that Jesus died and rose, so too will God, through Jesus, bring with him those who have fallen asleep. Indeed, we tell you this, on the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not precede those who have fallen asleep. For the Lord himself, with a word of command, with the voice of an archangel and with the trumpet of God, will come down from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air. Thus we shall always be with the Lord. Therefore, console one another with these words. (1 Thessalonians 4:13-18)
After the crucifixion of Jesus, and even now, countless groups and people have compared the events of their time to Bible prophecies, and concluded that Jesus would be returning soon. Some even set a date for the Rapture and led their followers into the deserts, to the mountains, and into the wilderness, to await the phenomenon.
Though the consummation of the second coming and the expected biblical millennium failed to materialise over the generations, and even after every one of those predictions turned out wrong, steadfast Christians still make modern-day predictions that Jesus will be returning soon and postpone the date of the expected apocalypse they ardently believe in.
However, most mainstream Bible scholars, do not think current world affairs evidence the imminent return of Christ. Even so, we still do come across Christian groups who believe in the Rapture as the centerpiece of the second coming of Jesus – a glorious, dramatic event with Jesus appearing and literally taking the believers physically along with him up into the sky.
In recent years, the Rapture and the second coming of Christ have spawned a lucrative industry. Besides the many books written on this subject, there are thousands of self-styled television evangelists with websites, radio stations, lecture series, audio recordings, videotapes and other Paraphernalia. Many of these accouterments feature imaginative and vivid embellishments of the Bible prophecies, and usually classified properly as fiction, and not as Bible prophecy.
Among these Christians, there are several theories about the timing of the Rapture. Thus the apocalyptic millennium has transformed itself into a calendrical measurement.
I’ve learned- that you cannot make someone love you. All you can do is be someone who can be loved. The rest is up to them.
I’ve learned- that no matter how much I care, some people just don’t care back.
I’ve learned- that it takes years to build up trust, and only seconds to destroy it.
I’ve learned- that it’s not what you have in your life but who you have in your life that counts.
I’ve learned- that you can get by on charm for about fifteen minutes. After that, you’d better know something.
I’ve learned- that you shouldn’t compare yourself to the best others can do.
I’ve learned- that you can do something in an instant that will give you heartache for life.
I’ve learned- that it’s taking me a long time to become the person I want to be.
I’ve learned- that you should always leave loved ones with loving words. It may be the last time you see them.
I’ve learned- that you can keep going long after you can’t.
I’ve learned- that we are responsible for what we do, no matter how we feel.
I’ve learned- that either you control your attitude or it controls you.
I’ve learned- that regardless of how hot and steamy a relationship is at first, the passion fades and there had better be something else to take its place.
I’ve learned- that heroes are the people who do what has to be done when it needs to be done, regardless of the consequences.
I’ve learned- that money is a lousy way of keeping score.
I’ve learned- that my best friend and I can do anything or nothing and have the best time.
I’ve learned- that sometimes the people you expect to kick you when you’re down will be the ones to help you get back up.
I’ve learned- that sometimes when I’m angry I have the right to be angry, but that doesn’t give me the right to be cruel.
I’ve learned- that true friendship continues to grow, even over the longest distance. Same goes for true love.
I’ve learned- that just because someone doesn’t love you the way you want them to doesn’t mean they don’t love you with all they have.
I’ve learned- that maturity has more to do with what types of experiences you’ve had and what you’ve learned from them and less to do with how many birthdays you’ve celebrated.
I’ve learned- that you should never tell a child their dreams are unlikely or outlandish. Few things are more humiliating, and what a tragedy it would be if they believed it.
I’ve learned- that your family won’t always be there for you. It may seem funny, but people you aren’t related to can take care of you and love you and teach you to trust people again. Families aren’t biological.
I’ve learned- that no matter how good a friend is, they’re going to hurt you every once in a while and you must forgive them for that.
I’ve learned- that it isn’t always enough to be forgiven by others. Sometimes you are to learn to forgive yourself.
I’ve learned- that no matter how bad your heart is broken the world doesn’t stop for your grief.
I’ve learned- that our background and circumstances may have influenced who we are, but we are responsible for who we become.
I’ve learned- that just because two people argue, it doesn’t mean they don’t love each other And just because they don’t argue, it doesn’t mean they do.
I’ve learned- that we don’t have to change friends if we understand that friends change.
I’ve learned- that you shouldn’t be so eager to find out a secret. It could change your life forever.
I’ve learned- that two people can look at the same thing and see something totally different.
I’ve learned- that no matter how you try to protect your children, they will eventually get hurt and you will hurt in the process.
I’ve learned- that your life can be changed in a matter of hours by people who don’t even know you.
I’ve learned- that even when you think you have no more to give, when a friend cries out to you, you will find the strength to help.
I’ve learned- that credentials on the wall do not make you a decent human being.
I’ve learned- that the people you care about most in life are taken from you too soon.
I’ve learned- that it’s hard to determine where to draw the line between being nice and not hurting people’s feelings and standing up for what you believe.