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Two Christmas Celebrations

Two Christmas Celebrations

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The Project Gutenberg EBook of Two Christmas Celebrations, by Theodore Parker

This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net

Title: Two Christmas Celebrations

Author: Theodore Parker

Release Date: November 5, 2005 [EBook #17006]

Language: English

*** START OF THIS PROJECT GUTENBERG EBOOK TWO CHRISTMAS CELEBRATIONS ***

Produced by Jared Fuller

THE TWO CHRISTMAS CELEBRATIONS,

A.D. I. and MDCCCLV.

A Christmas Story for MDCCCLVI.

By Theodore Parker,

Minister of the 28th Congregational Society of Boston.

Two Christmas Celebrations.

A great many years ago, Augustus Caesar, then Emperor of Rome, ordered his mighty realm to be taxed; and so, in Judea, it is said, men went to the towns where their families belonged, to be registered for assessment. From Nazareth, a little town in the north of Judea, to Bethlehem, another little but more famous town in the south, there went one Joseph, the carpenter, and his wife Mary,—obscure and poor people, both of them, as the story goes. At Bethlehem they lodged in a stable; for there were many persons in the town, and the tavern was full. Then and there a little boy was born, the son of this Joseph and Mary; they named him JEHOSHUA, a common Hebrew name, which we commonly call Joshua; but, in his case, we pronounce it JESUS. They laid him in the crib of the cattle, which was his first cradle. That was the first Christmas, kept thus in a barn, 1856 years ago. Nobody knows the day or the month; nay, the year itself is not certain.

After a while the parents went home to Nazareth, where they had other sons,—James, Joses, Simon, and Judas,—and daughters also; nobody knows how many. There the boy JESUS grew up, and it seems followed the calling of his father; it is said, in special, that he made yokes, ploughs, and other farm-tools. Little is known about his early life and means of education. His outside advantages were, no doubt, small and poor; but he learned to read and write, and it seems became familiar with the chief religious books of his nation, which are still preserved in the Old Testament.

At that time there were three languages used in Judea, beside the Latin, which was confined to a few officials: 1. The Syro-Chaldaic,—the language of business and daily life, the spoken language of the common people. 2. The Greek,—the language of the courts of justice and official documents; the spoken and written language of the foreign traders, the aristocracy, and most of the more cultivated people in the great towns. 3. The old Hebrew,—the written and spoken language of the learned, of theological schools, of the priests; the language of the Old Testament. It seems Jesus understood all three.

At that time the thinking people had outgrown the old forms of religion, inherited from their fathers, just as a little girl becomes too stout and tall for the clothes which once fitted her babyhood; or as the people of New England have now become too rich and refined to live in the rough log-cabins, and to wear the coarse, uncomfortable clothes, which were the best that could be got two hundred years ago. For mankind continually grows wiser and better,—and so the old forms of religion are always getting passed by; and the religious doctrines and ceremonies of a rude age cannot satisfy the people of an enlightened age, any more than the wigwams of the Pequod Indians in 1656 would satisfy the white gentlemen and ladies of Boston and Worcester in 1856. The same thing happens with the clothes, the tools, and the laws of all advancing nations. The human race is at school, and learns through one book after another,—going up to higher and higher studies continually. But at that time cultivated men had outgrown their old forms of religion,—much of the doctrine, many of the ceremonies; and yet they did not quite dare to break away from them,—at least in public. So there was a great deal of pretended belief, and of secret denial of the popular form of religion. The best and most religious men, it seems likely, were those who had least faith in what was preached and practised as the authorized religion of the land.

In the time of David, many years before the birth of Jesus, the Hebrew nation had been very powerful and prosperous; afterwards there followed long periods of trouble and of war, civil and domestic; the union of the tribes was dissolved, and many calamities befell the people. In their times of trouble, religious men said, "God will raise us up a GREAT KING like DAVID, to defend and deliver us from our enemies. He will set all things right." For the Hebrews looked on David as the Americans on WASHINGTON, calling him a "man after God's own heart,"—that is, thinking him "first in war, first in peace, and first in the hearts of his countrymen." Sometimes they called this expected Deliverer, the MESSIAH, that is the ANOINTED ONE,—a term often applied to a king or other great man. Sometimes it was thought this or that special man, a king, or general, would be the Messiah, and deliver the nation from its trouble. Thus, it seems, that once it was declared that King HEZEKIAH would perform this duty; and indeed CRYUS, a foreigner, a king of Persia, was declared to be the MESSIAH, the Anointed One. But, at other times, they, who declared the Deliverer would come, seem to have had no particular man in their mind, but felt sure that somebody would come. At length the expectation of a Messiah became quite common; it was a fixed fact in the public opinion. But some thought the Deliverer, the Redeemer, the second David, would be one thing, some another; just as men now call their favorite candidate for the presidency a second Washington; but some think he will be a Whig, and support the Fugitive Slave Bill; some, a Democrat, and favor the enslavement of Kansas; while others are sure he will be a Republican, and prohibit the extension of Slavery; while yet others look for some Anointed Politician to abolish that wicked institution clear out of the land.

When the nation was in great peril, the people said, "the Messiah will soon come and restore all things;" but probably they had no very definite notion about the Deliverer or the work he was to do.

When Jesus was about thirty years old, he began to speak in public. He sometimes preached in the Meeting-Houses, which were called Synagogues,—but often out of doors, wherever he could gather the people about him. He broke away from the old established doctrines and forms. He was a come-outer from the Hebrew church. He told men that religion did not consist in opinions or ceremonies, but in right feelings and right actions; that goodness shown to men was worth more than sacrifice offered to God. In short he made Religion consist in Piety, which is Love to God, and Benevolence, which is Love to Men. He utterly forbid all vengeance, and told his followers "love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." He taught that the soul was immortal,—a common opinion at that time,—and declared that men who had been good and kind here would be eternally happy hereafter, but the unkind and wicked would be cast "into everlasting fire prepared for the devil and his angels." He did not represent religion as a mysterious affair, the mere business of the priesthood,

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