.jpeg)
I shall tell you how, to an outsider like me, the story of Christ, as told in the New Testament, has struck. My acquaintance with the Bible began nearly forty-five years ago, and that was through the New Testament. I could not then take much interest in the Old Testament, which I had certainly read, if only to fulfill a promise I had made to a friend whom I happened to meet in a hotel. But when I came to the New Testament and the Sermon on the Mount, I began to understand the Christian teaching, and the teaching of the Sermon on the Mount echoed something I had learnt in childhood and something which seemed to be part of my being and which I felt was being acted up to in the daily life around me.
I say it seemed to be acted up to, meaning thereby that it was not necessary for my purpose that they were actually living the life. This teaching was non-retaliation, or non-resistance to evil. Of all the things I read, what remained with me forever was that Jesus came almost to give a new law - though he of course had said he had not come to give a new law, but tack something on to the old Mosaic law. Well, he changed it so that it became a new law - not an eye for an eye, and a tooth for a tooth, but to be ready to receive two blows when only one was given, and to go two miles when you were asked to go one.
I said to myself, this is what one learns in one's childhood. Surely this is not Christianity. For all I had then been given to understand was that to be a Christian was to have a brandy bottle in one hand and beef in the other. The Sermon on the Mount, however, falsified the impression. As my contact with real Christians i.e., men living in fear of God, increased, I saw that the Sermon on the Mount was the whole of Christianity for him who wanted to live a Christian life. It is that Sermon which has endeared Jesus to me.
I may say that I have never been interested in a historical Jesus. I should not care if it was proved by someone that the man called Jesus never lived, and that what was narrated in the Gospels was a figment of the writer's imagination. For the Sermon on the Mount would still be true for me.
Reading, therefore, the whole story in that light, it seems to me that Christianity has yet to be lived, unless one says that where there is boundless love and no idea of retaliation whatsoever, it is Christianity that lives. But then it surmounts all boundaries and book teaching. Then it is something indefinable, not capable of being preached to men, not capable of being transmitted from mouth to mouth, but from heart to heart. But Christianity is not commonly understood in that way.
Somehow, in God's providence, the Bible has been preserved from destruction by the Christians, so-called. The British and Foreign Bible Society has had it translated into many languages. All that may serve a real purpose in the time to come. Two thousand years in the life of a living faith may be nothing. For though we sang, "All glory to God on High and on the earth be peace," there seems to be today neither glory to God nor peace on earth.
As long as it remains a hunger still unsatisfied, as long as Christ is not yet born, we have to look forward to Him. When real peace is established, we will not need demonstrations, but it will be echoed in our life, not only in individual life, but in corporate life. Then we shall say Christ is born. That to me is the real meaning of the verse we have sung. Then we will not think of a particular day in the year as that of the birth of the Christ, but as an ever-recurring event which can be enacted in every life.
And the more I think of fundamental religion, and the more I think of miraculous conceptions of so many teachers who have come down from age to age and clime to clime, the more I see that there is behind them the eternal truth that I have narrated. That needs no label or declaration. It consists in the living of life, never ceasing, ever progressing towards peace.
When, therefore, one wishes "A Happy Christmas" without the meaning behind it, it becomes nothing more than an empty formula. And unless one wishes for peace for all life, one cannot wish for peace for oneself. It is a self-evident axiom, like the axioms of Euclid, that one cannot have peace unless there is in one an intense longing for peace all around. You may certainly experience peace in the midst of strife, but that happens only when to remove strife you destroy your whole life, you crucify yourself.
And so, as the miraculous birth is an eternal event, so is the Cross an eternal event in this stormy life. Therefore, we dare not think of birth without death on the cross. Living Christ means a living Cross, without it life is a living death.
Harijan, 31-12-1931
[At the pressing request of Mr. Mills of the Associated Press of America Gandhiji dictated the following message of Christmas Greetings the same day.]
I have never been able to reconcile myself to the gaieties of the Christmas season. They have appeared to me to be so inconsistent with the life and teaching of Jesus.
How I wish America could lead the way by devoting the season to a real moral stocktaking and emphasizing consecration to the service of mankind for which Jesus lived and died on the Cross.
Buddha fearlessly carried the war into the enemy's camp and brought down on its knees an arrogant priesthood. Christ drove out the money-changers from the temple of Jerusalem and drew down curses from Heaven upon the hypocrites and the pharisees. Both were for intensely direct action. But even as Buddha and Christ chastized they showed unmistakable gentleness and love behind every act of theirs. They would not raise a finger against their enemies, but would gladly surrender themselves rather than the truth for which they lived. Buddha would have died resisting the priesthood, if the majesty of his love had not proved to be equal to the task of bending the priesthood. Christ died on the Cross with a crown of thorns on his head defying the might of a whole empire. And if I raise resistance of a non-violent character, I simply and humbly follow in the footsteps of the great teachers.
Young India, 12-5-1920
My reading of it {Bible) has clearly confirmed the opinion derived from a reading of the Hindu scriptures. Jesus mixed with the publicans and the sinners neither as dependent or as a patron. He mixed with them to serve and to convert them to a life of truthfulness and purity. But he wiped the dust off his feet of those places which did not listen to his word. I hold it to be my duty not to countenance a son who disgraces himself by a life of shame and vice. Enlightened non-co-operation is the expression of anguished love.... Would Jesus have accepted gifts from money-changers, taken from them scholarships for his friends, and advanced loans to them to ply their nefarious traffic? Was his denunciation of hypocrites, pharisees, and sadducees merely in word? Or did he not actually invite the people to beware of them and shun them?
Young India, 19-1-1921
The virtues of mercy, non-violence, love and truth in any man can be truly tested only when they are pitted against ruthlessness, violence, hate and untruth.
If this is true, then it is incorrect to say that Ahimsa is of no avail before a murderer. It can certainly be said that to experiment with Ahimsa in face of a murderer is to seek self-destruction. But this is the real test of Ahimsa. He who gets himself killed out of sheer helplessness, however, can in nowise be said to have passed the test. He who when being kicked bears no anger against his murderer and even asks God to forgive him is truly non-violent. History relates this of Jesus Christ.
With His dying breath on his Cross he is reported to have said: "Father, forgive them, for they know not what they do."
Harijan, 28-4-1946
The theory is that an adequate appeal to the heart never fails. Seeming failure is not of the law of Satyagraha but of incompetence of the satyagrahi by whatever cause induced. It may not be possible to give a complete historical instance. The name of Jesus at once comes to the lips. It is an instance of brilliant failure. And he has been acclaimed in the West as the prince of passive resisters. I showed years ago in South Africa that the adjective 'passive' was a misnomer, at least as applied to Jesus. He was the most active resister known perhaps to history. His was non-violence par excellence.
Harijan, 30-6-1946
Europe mistook the bold and brave resistance, full of wisdom, by Jesus of Nazareth for passive resistance, as if it was of the weak. As I read the New Testament for the first time, I detected no passivity, no weakness about Jesus as depicted in the four Gospels, and the meaning became clearer to me when I read Tolstoy's Harmony of the Gospels and his other kindred writings. Has not the West paid heavily in regarding Jesus as a passive resister? Christendom has been responsible for the wars which put to shame even those described in the Old Testament and other records, historical or semi-historical.
Harijan, 7-12-1947
Jesus as a Politician
Jesus, in my humble opinion, was a prince among politicians. He did render unto Caesar that which was Caesar's. He gave the devil his due. He never shunned him and is reported never once to have yielded to his incantations. The politics of his time consisted in securing the welfare of the people by teaching them not to be seduced by the trinkets of the priests and the pharisees. The latter then controlled and moulded the life of the people.
Freedom's Battle, p. 195, Ganesh & Co., Madras, 1921
Being an Economist
"Take no thought for the morrow" is an injunction which finds an echo in almost all the religious scriptures of the world. In a well-ordered society the securing of one's livelihood should be and is found to be the easiest thing in the world. Indeed, the test of orderliness in a country is not the number of millionaires it owns, but the absence of starvation among its masses. The only statement that has to be examined is, whether it can be laid down as a law of universal application that material advancement means moral progress.
Now let us take a few illustrations. Rome suffered a moral fall when it attained high material affluence. So did Egypt and perhaps most countries of which we have any historical record. The descendants and kinsmen of the royal and divine Krishna too fell when they were rolling in riches. We do not deny to the Rockefellers and Carnegies possession of an ordinary measure of morality but we gladly judge them indulgently. I mean that we do not even expect them to satisfy the highest standard of morality. With them material gain has not necessarily meant moral gain. In South Africa, where I had the privilege of associating with thousands of our countrymen on most intimate terms, I observed almost invariably that the greater the possession of riches, the greater was their moral turpitude. Our rich men, to say the least, did not advance the moral struggle of passive resistance as did the poor. The rich men's sense of self-respect was not so much injured as that of the poorest. If I were not afraid of treading on dangerous ground, I would even come nearer home and show how that possession of riches has been a hindrance to real growth. I venture to think that the scriptures of the world are far safer and sounder treatises on the laws of economics than many of the modern text-books. The question we are asking ourselves... is not a new one. It was addressed of Jesus two thousand years ago. St. Mark has vividly described the scene. Jesus is in his solemn mood. He is earnest. He talks of eternity. He knows the world about him. He is himself the greatest economist of his time. He succeeded in economizing time and space - he transcends them. It is to him at his best that one comes running, kneels down, and asks: "Good Master, what shall I do that I may inherit eternal life ?" And Jesus said unto him: "Why callest thou me good? There is none good but one, that is God. Thou knowest the Commandments. Do not commit adultery. Do not kill, Do not steal, Do not bear false witness. Defraud not, Honour thy Father and Mother." And he answered and said unto him: "Master, all these have I observed from my youth." The Jesus beholding him loved him and said unto him: "One thing thou lackest. Go thy way, sell whatever thou hast and give to the poor, and thou shalt have treasure in heaven-come, take up the cross and follow me." And he was sad at that saying and went away grieved - for he had great possession. And Jesus looked roundabout and said unto the disciples: "How hardly shall they that have riches enter into the kingdom of God." And the disciples were astonished at his words. But Jesus answereth again and said unto them: "Children, how hard is it for them that trust in riches to enter into the kingdom of God. It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God!" Here you have an eternal rule of life stated in the noblest words the English language is capable of producing. But the disciples nodded unbelief as we do to this day. To him they said as we say today: "But look how the law fails in practice. If we sell and have nothing, we shall have nothing to eat. We must have money or we cannot even be reasonably moral." So they state their case thus. And they were astonished out of measure, saying among themselves: 'Who then can be saved'. And Jesus looking upon them said: "With men it is impossible, but not with God, for with God, all things are possible." Then Peter began to say unto him: "Lo, we have left all, and have followed thee." And Jesus answered and said: "Verily I say unto you, there is no man that has left house or brethren or sisters, or father or mother, or wife or children or lands for my sake and Gospels but he shall receive one hundredfold, now in this time houses and brethren and sisters and mothers and children and land, and in the world to come, eternal life. But many that are first shall be last and the last, first." You have here the result or reward, if you prefer the term, of following the law. I have not taken the trouble of copying similar passages from the other non-Hindu scriptures and I will not insult you by quoting, in support of the law stated by Jesus, passages from the writings and sayings of our own sages, passages even stronger, if possible, than the Biblical extracts I have drawn your attention to. Perhaps the strongest of all the testimonies in favour of the affirmative answer to the question before us are the lives of the greatest teachers of the world. Jesus, Mahomed, Buddha, Nanak, Kabir, Chaitanya, Shankara, Dayanand, Ramakrishna were men who exercised an immense influence over, and moulded the character of thousands of men. The world is the richer for their having lived in it. And they were all men who deliberately embraced poverty as their lot.