The World's Greatest Books [Volumes 1-15, 17-20]
- Автор: Gutenberg
- Год: 1910
- Язык: английский
- Жанр: Культурология
Электронная книга - «The World's Greatest Books [Volumes 1-15, 17-20]». Краткое содержание книги:
The World's Greatest Books — Volume 01 — Fiction от Неизвестный
The World's Greatest Books — Volume 02 — Fiction от Неизвестный
The World's Greatest Books — Volume 03 — Fiction от Неизвестный
The World's Greatest Books — Volume 04 — Fiction от Неизвестный
The World's Greatest Books — Volume 05 — Fiction от Неизвестный
The World's Greatest Books — Volume 06 — Fiction от Неизвестный
The World's Greatest Books — Volume 07 — Fiction от Неизвестный
The World's Greatest Books — Volume 08 — Fiction от Неизвестный
The World's Greatest Books — Volume 09 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 10 — Lives and Letters от Неизвестный
The World's Greatest Books — Volume 11 — Ancient and Mediæval History от Неизвестный
The World's Greatest Books — Volume 12 — Modern History от Неизвестный
The World's Greatest Books — Volume 13 — Religion and Philosophy от Неизвестный
The World's Greatest Books — Volume 14 — Philosophy and Economics от Неизвестный
The World's Greatest Books — Volume 15 — Science от Неизвестный
The World's Greatest Books — Volume 17 — Poetry and Drama от Неизвестный
The world's greatest books от Mee, Arthur, 1875-1943, joint editor & Hammerton, John Alexander, Sir, 1871-1949, joint editor & McClure, S. S. (Samuel Sidney), 1857-1949, joint editor
The World's Greatest Books — Volume 19 — Travel and Adventure от Неизвестный
The World's Greatest Books — Volume 20 — Miscellaneous Literature and Index от Неизвестный
The town must have presented the poverty-stricken aspect still characteristic of villages in the East. We see to-day the streets where Jesus played as a child in the stony paths or little lanes which separate the dwellings from each other. No doubt the house of Joseph much resembled these poor domiciles, lighted only by the doorway, serving at once as workshop, kitchen, and bedroom, and having for furniture a mat, some cushions on the ground, one or two clay pots, and a painted chest. But the surroundings are charming, and no place in the world could be so well adapted for dreams of perfect happiness. If we ascend to the plateau, swept by a perpetual breeze, above the highest houses, the landscape is magnificent. An enchanted circle, cradle of the Kingdom of God, was for years the horizon of Jesus, and indeed during his whole life he went but little beyond these, the familiar bounds of his childhood.
No doubt he learnt to read and write according to the Eastern method; but it is doubtful if he understood the Hebrew writings in their original tongue. His biographers make him cite translations in the Aramean language. Nevertheless, it would be a great error to imagine that Jesus was what we should call an ignorant man. Refinement of manners and acuteness of intellect have, in the East, nothing in common with what we call education. In all probability Jesus did not know Greek. His mother tongue was the Syrian dialect, mingled with Hebrew. No element of secular teaching reached him. He was ignorant of all beyond Judaism; his mind kept that free innocence which an extended and varied culture always weakens. Happily, he was also ignorant of the grotesque scholasticism which was taught at Jerusalem, and which was soon to constitute the Talmud. The reading of the books of the Old Testament made a deep impression on him, especially the book of Daniel, andthe religious poetry of the Psalms was in marvellous accordance with his lyrical soul, and all his life was his sustenance and support. That he had no knowledge of the general state of the world is evident from every feature of his most authentic discourses, and he never conceived of aristocratic society, save as a young villager who sees the world through the prism of his simplicity. Although born at a time when the principles of positive science had already been proclaimed, he lived in entirely supernatural ideas. To him the marvellous was not the exceptional but the normal statf of things, since to him the whole course of things was the result of the free-will of the Deity. This led to a profound conception of the close relations of man with God.
Idyllic Surroundings
A mighty dream haunted the Jewish people for centuries, constantly renewing its youth. Judaea believed that she possessed divine promises of a boundless future. In combination with the belief in the Messiah and the doctrine of an approaching renewal of all things, the dogma of the resurrection had emerged and produced a great fermentation from one end of the Jewish world to the other. Jesus, as soon as he had any thought of his own, entered into the burning atmosphere created in Palestine by these ideas, and his soul was soon filled with them. A beautiful natural environment imprinted a charming and idyllic character on all the dreams of Galilee. During the months of March and April that green, shady, smiling land is a carpet of flowers of an incomparable variety of colours. The animals are small and extremely gentle--delicate and playful turtle-doves, blackbirds so light that they rest on a blade of grass without bending it, tufted larks which almost venture under the feet of the traveller, little river-tortoises with mild bright eyes, storks of gravely modest mien, which,casting aside all timidity, allow men to come quite near them, and indeed seem to invite his approach. In no country in the world do the mountains extend with more harmonious outlines, or inspire higher thought. Jesus seems to have had an especial love for them. The most important events of his divine career took place upon the mountains. This beautiful country in his time was filled with prosperity and gaiety. There Jesus lived and grew up. True, every year he knew the sweet solemnity of the pilgrimage to Jerusalem, and it is believed that early in life the wilderness had some influence on his development, but it was when he returned into his beloved Galilee that he once more found his Heavenly Father in the midst of green hills and clear fountains, and women and children who with joyous soul awaited the salvation of Israel.
A Character to Love
Jesus followed the trade of his father, which was that of a carpenter. In this there was nothing irksome or humiliating. The Jewish custom required that a man devoted to intellectual work should learn a handicraft. Jesus never married. His whole capacity for love was concentrated upon that which he felt was his heavenly vocation. He was no doubt more beloved than loving. Thus, as often happens in very lofty natures, tenderness of heart was in him transformed into an infinite sweetness, a vague poetry, a universal charm.
Through what stages did the ideas of Jesus progress during this obscure early period of his life? A high conception of the Divinity, the creation of his own great mind, was the guiding principle to which his power was due. God did not speak to him as to one outside of himself; God was in him; he felt himself with God, and from his own heart drew all he said of his Father. The highest consciousness of God which ever existed in theheart of man was that of Jesus; but he never once gave utterance to the sacrilegious idea that he was God. From the first he looked upon his relationship with God as that of a son with his father. Herein was his great originality; in this he had nothing in common with his race. Neither Jew nor Musselman has understood this sweet theology of love. The God of Jesus is our Father. He is the God of humanity. The Jesus who founded the true Kingdom of God, the kingdom of the humble and meek, was the Jesus of early life--of those chaste and simple days when the voice of his Father re-echoed within him in clearer tones. It was then, for some months, perhaps a year, that God truly dwelt on earth.
A Stimulating Acquaintance
An extraordinary man, whose position remains to some extent enigmatical, appeared about this time and unquestionably had some intercourse with Jesus. About the year 28 of our era there spread through the whole of Palestine the reputation of a certain John, a young ascetic, full of fervour and passion. The fundamental practice which characterised his sect was baptism; but baptism with John was only a sign to impress the minds of the people and to prepare them for some great movement. There can be no doubt he was possessed in the highest degree with hope for the coming of the Messiah. He was of the same age as Jesus, and the two young enthusiasts, full of the same hopes and the same hatreds, were able to lend each other mutual support, Jesus recognizing John as his superior, and timidly developing his own individual genius. John was soon cut short in his prophetic career, and cast into prison, from which, however, he still exercised a wide influence.
Jesus returned from the neighbourhood of the Dead Sea and the Jordan to Galilee, his true home, ripened by intercourse with a great man of very different nature,and having acquired full consciousness of his own originality. From that time he preached with greater power and made the multitude feel his authority. The persuasion that he was to make God reign upon earth took absolute possession of his spirit. He looked upon himself as the universal reformer. He aimed at founding the Kingdom of God, or, in other words, the Kingdom of the Soul. Jesus was, in some respects, an anarchist, for he had no idea of civil government. He never showed any desire to put himself in the place of the rich and mighty. The idea of being all-powerful by suffering and resignation, and of triumphing over force by purity of heart was his peculiar idea. The founders of the Kingdom of God are the simple--not the rich, not the learned, not the priests; but women, common folk, the humble, and the young. He now boldly announced "the good tidings of the Kingdom of God," and himself as that "Son of Man," whom Daniel in his vision had beheld as the divine herald of the last and supreme revelation.