The Gospel in Brief/summary

by Leo Tolstoy

A SUMMARY OF THE CHAPTERS

I

JESUS in his childhood spoke of God as his 'Father'.

There was in Judaea at that time a prophet named John, who preached the coming of God on earth. He said that if people changed their way of life, considered all men equal, and instead of injuring helped one another, God would appear and His Kingdom would be established on earth.

Having heard this preaching, Jesus withdrew into the desert to consider the meaning of man's life and his relation to the infinite origin of all, called God. Jesus recognized as his Father that infinite source of being whom John called God.

Having stayed in the desert for some days without food, Jesus suffered hunger and thought within himself:

As a son of God Almighty I ought to be all-powerful as He is, but now that I want to eat and cannot create bread to satisfy my hunger, I see that I am not all-powerful. But to this reflection he made answer: I cannot make bread out of stones, but I can refrain from eating, and so, though I am not all-powerful in the body, I am all-powerful in spirit and can quell the body. Therefore I am a son of God not through the flesh but through the spirit.

Then he said to himself: I am a son of the spirit. Let me therefore renounce the body and do away with it. But to this he replied: I am born as spirit embodied in flesh. Such is the will of my Father and I must not resist His will.

But—he went on thinking—if I can neither satisfy the needs of my body nor free myself from it, then I ought to devote myself to the body and enjoy all the pleasures it can afford me. But to this he replied: I cannot satisfy the needs of my body, and cannot rid myself of it; but my life is all-powerful in that it is the spirit of my Father. Therefore in my body I should serve the spirit, my Father, and work for Him alone.

And becoming convinced that man's true life lies only in the spirit of the Father, Jesus left the desert and began to declare this teaching to men. He said that the spirit dwelt in him, that henceforth the heavens were open and the powers of heaven brought to man, and a free and boundless life had begun for man, and that all men, however unfortunate in the body, might be happy.

II

THE Jews who considered themselves Orthodox worshipped an external God, whom they regarded as creator and ruler of the universe. According to their teaching this external God had made an agreement with them by which He had promised to help them if they would worship Him. A chief condition of this alliance was the keeping of Saturday, the Sabbath.

But Jesus said: The Sabbath is a human institution. That man should live in the spirit is more than all external ceremonies. Like all external forms of religion the keeping of the Sabbath involves a delusion. You are forbidden to do anything on the Sabbath, but good actions should always be done and if keeping the Sabbath hinders the doing of a good action then the keeping of the Sabbath is an error.

According to the Orthodox Jews another condition of the agreement with God was avoidance of intercourse with unbelievers.

Of this Jesus said that God desires not sacrifice to Himself, but that men should love one another.

Yet another condition of the agreement related to rules for washing and purifying, as to which Jesus said that what God demands is not external cleanliness, but pity and love towards man. He also said that external rules are harmful, and that the church tradition is itself an evil. Their church tradition set aside the most important things, such as love for one's mother and father—and justified this by its traditional rulings.

Of all the external regulations of the old law defining the cases in which a man was considered to have defiled himself, Jesus said: Know all of you, that nothing from outside can defile a man, only what he thinks and does can defile him.

After this Jesus went to Jerusalem, the city considered holy, and entered into the temple where the Orthodox considered that God Himself dwelt, and there he said that it was useless to offer God sacrifices, that man is more important than a temple, and that our only duty is to love our neighbor and help him.

Furthermore Jesus taught that it is not necessary to worship God in any particular place, but to serve the Father in spirit and in deed. The spirit cannot be seen or shown. The spirit is man's consciousness of his sonship to the Infinite Spirit. No temple is necessary. The true temple is the society of men united in love. He said that all external worship of God is not only false and injurious when it conduces to wrong-doing—like the Jew's worship which prescribed killing as a punishment, and allowed the neglect of parents—but also because a man performing external rites accounts himself righteous and free from the need of doing what love demands. He said that only he seeks what is good and does good deeds, who feels his own imperfections. To do good deeds a man must be conscious of his own faults, but external worship leads to a false self-satisfaction. All external worship is unnecessary, and should be thrown aside. Deeds of love are incompatible with ceremonial performances, and good cannot be done in that way. Man is a spiritual son of God and should therefore serve the Father in spirit.

III

JOHN'S pupils asked Jesus what he meant by his 'kingdom of heaven', and he answered them: The kingdom of heaven I preach is the same as that preached by John—that all men, however poor, may be happy.

And Jesus said to the people: John is the first prophet to preach to men a Kingdom of God which is not of the external world, but in the soul of man. The Orthodox went to hear John, but understood nothing because they know only what they have themselves invented about an external God; they teach their inventions and are astonished that no one pays heed to them. But John preached the truth of the Kingdom of God within us, and therefore he did more than anybody before him. By his teaching the law and the prophets, and all external forms of worship, are superseded. Since he taught, it has been made clear that the Kingdom of God is in man's soul.

The beginning and the end of everything is the soul of man. Every man, though he realizes that he was conceived by a bodily father in his mother's womb, is conscious also that he has within him a spirit that is free, intelligent, and independent of the body.

That eternal spirit proceeding from the infinite, is the origin of all and is what we call God. We know Him only as we recognize Him within ourselves. That spirit is the source of our life; we must rank it above everything and by it we must live. By making it the basis of our life we obtain true and everlasting life. The Father-spirit who has given that spirit to man cannot have sent it to deceive men—that while conscious of everlasting life in themselves they should lose it. This infinite spirit in man must have been given that through him men should have an infinite life. Therefore the man who conceives of this spirit as his life has infinite life, while a man who does not so conceive it has no true life. Men can themselves choose life or death: life in the spirit, or death in the flesh. The life of the spirit is goodness and light: the life of the flesh is evil and darkness. To believe in the spirit, means to do good deeds; to disbelieve means to do evil. Goodness is life, evil is death. God—an external creator, the beginning of all beginnings—we do not know. Our conception of Him can only be this: that He has sown the spirit in men as a sower sows his seed, everywhere, not discriminating as to what part of the field; and the seed that falls on good ground grows, but what falls on sterile ground perishes. The spirit alone gives life to men, and it depends on them to preserve it or lose it. For the spirit, evil does not exist. Evil is an illusion of life. There is only that which lives and that which does not live.

Thus the world presents itself to all men, and each man has a consciousness of the kingdom of heaven in his soul. Each one can of his own free will enter that kingdom or not. To enter it he must believe in the life of the spirit, for he who believes in that life has everlasting life.

IV

JESUS was sorry for people because they did not know true happiness, therefore he taught them. He said:

Blessed are they who have no property or fame and do not care for them, and unhappy are they who seek riches and fame; for the destitute and the oppressed are in the Father's will, but the rich and famous seek only rewards from men in this temporary life.

To fulfil the will of the Father do not fear to be poor and despised, but rejoice that you can show men what true happiness is.

To carry out the will of the Father which gives life and welfare to all men, five commandments must be obeyed:

The first commandment is to do no ill to anyone so as not to arouse anger, for evil begets evil.

The second commandment is not to go after women and not to desert the wife with whom you have once been joined; for desertion and change of wives causes all the world's dissoluteness.

The third commandment is to take no oath of any kind. A man can promise nothing, for he is altogether in the Father's power; and oaths are taken for bad purposes.

The fourth commandment is not to resist evil, not to condemn, and not to go to law; but to endure wrong and to do even more than people demand, for every man is full of faults and incapable of guiding others. By taking revenge, we only teach others to do the same.

The fifth commandment is not to discriminate between fellow-countrymen and foreigners, for all are children of one Father.

These five commandments should be observed not to win praise from men, but for your own welfare; therefore do not pray, or fast, in the sight of men.

The Father knows all that people need, and there is no need to pray for anything; all that is necessary is to seek to be in the Father's will. And His will is that we should not feel enmity towards anyone. It is unnecessary to fast, for men fast merely to win praise from men and their praise should be avoided. It is necessary only to take care to live in the Father's will, and the rest will all be added of itself. A man concerned with the things of the body cannot be concerned with the kingdom of heaven. Even though a man does not trouble about food and clothing, he can live: the Father will give life. All that is needful is to be in the will of the Father at the present moment, for the Father gives his children what they need. Desire only the power of the spirit, which the Father gives. The five commandments show the path to the kingdom of heaven, and this narrow path alone leads to everlasting life.

False teachers—wolves pretending to be sheep—always try to lead people astray from this path. Beware of them! False teachers can always be detected by the fact that they teach evil in the name of good. If they teach violence and executions they are false teachers. By what they teach they may be known.

Not he fulfills the Father's will who calls on the name of God, but he who does what is good. He who fulfils these five commandments will have a secure and true life, of which nothing can deprive him: but he who does not fulfil them will have an insecure life which will soon be taken from him, leaving him nothing.

The teaching of Jesus surprised and attracted the people by the fact that it recognized all men as free. It was the fulfilment of Isaiah's prophecy, that God's chosen one would bring light to men, would overcome evil and re-establish truth, not by violence but by gentleness, meekness, and kindness.

V

WISDOM lies in recognizing life as the offspring of the Father's spirit. People set themselves the aims of the bodily life, and in seeking these aims torment themselves and others. But they will find full satisfaction in the life meant for them—the life of the spirit—if they accept the doctrine of the spiritual life and of subduing and controlling the body.

It happened once that Jesus asked a woman of another religion to give him some water to drink. She refused on the plea that she was of a different faith. Jesus then said to her: If you understood that he who is asking for water is a living man in whom the spirit of the Father lives, you would not refuse him, but by doing a kindness would try to unite yourself in spirit with the Father, and that spirit would give you not such water as this—after drinking which a man thirsts again—but water that gives everlasting life. One need not pray to God in any special place, but should serve Him by deeds of love—by ministering to those in whom His spirit dwells.

And Jesus said to his pupils: The true food of man is to fulfil the will of the Father-spirit, and this fulfilment is always possible. Our whole life is a gathering up of the fruits of the spirit sown within us by the Father. Those fruits are the good we do to men. We should do good to men unceasingly and expect no reward.

After this Jesus happened to be in Jerusalem and came to a bathing-place beside which lay a sick man, waiting for a miracle to cure him. Jesus said this to him: Do not expect to be cured by a miracle, but live according to your strength and do not mistake the meaning of life. The invalid obeyed Jesus, got up, and went away. Seeing this, the Orthodox began to reproach Jesus for having cured an invalid on the Sabbath. Jesus said to them: I have done nothing new. I have only done what our common Father-spirit does. He lives and gives life to men, and I have done likewise. To do this is every man's business. Everyone has freedom to choose life or reject it. To choose life is to fulfil the will of the Father by doing good to others; to reject it is to do one's own will and not do good to others. It is in each one's power to do the one or the other: to receive life or destroy it.

The true life of man can be compared to this: A master apportioned to his slaves a valuable property and told them each to work on what was given him. Some of them worked, others simply put away what had been given them. Then the master demanded an account of what they had done, and to those who had worked he gave still more of his property, while from those who had not worked he took away all that they had.

The portion of the master's valuable property is the spirit of life in man, who is the son of the Father-spirit. He who in this life works for the sake of the spirit-life receives infinite life, he who does not work loses what was given him.

The only true life is the life common to all, and not the life of the individual. Each should work for the life of others.

After that Jesus went to a desert place and many people followed him. Towards evening his pupils came and said: How can we feed all these people?

Among the gathering were some who had no food, and some who had bread and fish. Jesus said to his pupils: Give me what bread you have. And he took the loaves and gave the bread to his pupils, and they gave it away to others, who began to do the same. So everyone ate what was distributed in this way, and they all had enough without eating all the food that was there. And Jesus said: That is how you should always act. It is not necessary for each man to obtain food for himself but it is needful to do what the spirit in man demands, namely to share what there is with others.

The true food of man is the spirit of the Father. Man lives only by the spirit.

We must serve all that has life, for life lies not in doing one's own will but the will of the Father of life. And that will is that the life of the spirit, which each one has, should remain in him and that all should cherish the life of the spirit in them until the hour of death. The Father, the source of all life, is the spirit. Life consists only in carrying out the will of the Father, and to carry out that will of the spirit one must surrender the body. The body is food for the life of the spirit. Only by sacrificing the body does the spirit live.

After this Jesus chose certain pupils and sent them about to preach the doctrine of the life of the spirit. When sending them he said: You are going to preach the life of the spirit, therefore renounce in advance all fleshly desires and have nothing of your own. Be prepared for persecution, privation, and suffering. Those who love the life of the body will hate you, torment you, and kill you; but do not be afraid. If you fulfil the will of the Father you possess the life of the spirit, of which no one can deprive you.

The pupils set out and when they returned they announced that they had everywhere overcome the teaching of evil.

Then the Orthodox said to Jesus that his teaching, even if it overcame evil, was itself an evil, for those who carry it out must endure sufferings. To this Jesus said: Evil cannot overcome evil. Evil can only be mastered by goodness, and that goodness is the will of the Father-spirit, common to all men. Every man knows what is good for himself, and if he does that for others—if he does that which is the will of the Father—he will do good. And so the carrying out of the will of the Father-spirit is good even if it be accompanied by the suffering and death of those who fulfil that will.

VI

JESUS said that his mother and his brothers had no prior claim on him as such, only those were never to him who fulfilled the will of their common Father.

A man's life and blessedness depend not on family relationships, but on the life of the spirit. Jesus said: Blessed are those who retain their understanding of the Father. A man living in the spirit has no home—the spirit cannot own a house. He said that he himself had no fixed abode. To fulfil the Father's will no special place is needed, for it is always and everywhere possible.

The death of the body cannot be dreadful to a man who resigns himself to the will of the Father, for the life of the spirit does not depend on that of the body. Jesus says that he who believes in the life of the spirit can fear nothing.

No cares make it impossible for a man to live in the spirit. To one who said that he would obey the teaching of Jesus later, but must first bury his father, Jesus replied: Only the dead trouble about the burial of the dead, the living live always by fulfilling the will of the Father.

Family and household cares must not hinder the life of the spirit. He who is troubled about what results to his bodily life from the fulfilment of the Father's will, acts like a ploughman who looks back while ploughing, instead of in front of him.

Cares for the pleasure of the bodily life, which seem so important to men, are delusions. The only real business of life is the announcement of the Father's will, attention to it, and fulfilment of it. When Martha complained that she alone busied herself about the supper, while her sister Mary listened to his teaching instead of helping, Jesus replied: You blame her unjustly. If you need the results of your work, busy yourself with it, but let those who do not need physical pleasures attend to the one thing essential for life.

Jesus said: He who desires to obtain true life, consisting in the fulfilment of the Father's will, must first of all give up his own personal desires. He must not only not plan his life according to his own wishes, but must be ready to endure privation and suffering at any moment.

He who desires to arrange his bodily life according to his own desires, will wreck the true life of fulfilment of the Father's will. And there is no advantage in gain for the physical life if that gain wrecks the life of the spirit.

Most ruinous of all for the life of the spirit is the love of gain, of getting rich. Men forget that whatever riches or goods they obtain they may die at any moment, and that property is not essential for life. Death hangs over each of us. Sickness, murder, or accident, may at any moment end our life. Bodily death is an inescapable condition of every second of our life. While a man lives he should regard every hour of life as a postponement of death granted by someone's kindness. We should remember this, and not say we do not know it. We know and foresee all that happens on earth and in the sky, but forget death, which we know awaits us at any moment. Unless we forget death we cannot yield ourselves to the life of the body; for we cannot reckon on it. To follow the teaching of Christ we must count up the advantages of following our own will and serving the bodily life, and the advantages of fulfilling the Father's will. Only he who has clearly taken account of this can be a disciple of Christ. But he who makes the calculation will not regret having to forgo this unreal happiness and unreal life in order to obtain the true good and the true life. True life is given to men and they know it and hear its call, but constantly distracted by the cares of the moment they deprive themselves of it. True life is like a feast a rich man gave, and to which he invited guests. He called them—just as the voice of the Father-spirit calls all men to Himself. But some of those invited were busy with trading, others with their farms, others again with family affairs, and they did not go to the feast. Only the poor who had no worldly cares went to the feast and gained happiness. So men distracted by cares for the bodily life deprive themselves of true life. He who does not wholly reject the cares and gains of the bodily life cannot fulfil the Father's will, for no man can serve himself a little and the Father a little: he has to consider whether it is better to serve his body and whether it is possible to arrange his life according to his own will. He must do as a man does who wishes to build a house, or to prepare for war. That man first considers whether he has means to finish his house, or to conquer his enemy. And if he sees that he has not, he will not waste his labor or his army uselessly, and make himself a laughing-stock to his neighbours. If a man could arrange his bodily life to his own will, then it might be well to serve the body, but as that is impossible, it is better to reject bodily things and serve the spirit. Otherwise you will gain neither the one thing nor the other. You will not arrange the bodily life satisfactorily, and will lose the life of the spirit. Therefore to fulfil the Father's will it is necessary to sacrifice the bodily life.

The bodily life is wealth entrusted to us by another, which we should use so as to gain our own true riches.

If a rich man has a manager who knows that however well he may serve his master, that master will dismiss him leaving him with nothing, the manager will be wise if while managing his master's affairs he does favours to other people. Then when the master dismisses him, those whom he has benefited will receive him and sustain him. That is how men deal in their bodily life. The bodily life is that wealth, not our own, which is entrusted to us for a time. If we make good use of that wealth which is not our own, then we shall receive true wealth which will be our own.

If we do not give up wealth that is not our own, we shall not receive our true wealth. We cannot serve both the illusory life of the body and the life of the spirit; we must serve the one or the other. A man cannot serve property and God. What is honourable among men is an abomination before God. In God's sight riches are evil. A rich man is guilty in that he eats much and luxuriously, while at his door the poor are hungry. And everyone knows that property not shared with others is held in non-fulfilment of the Father's will.

A rich, Orthodox ruler came once to Jesus and began to boast that he fulfilled all the commandments of the law. Jesus reminded him that there is a commandment to love others as oneself and that that is the Father's will. The ruler said he kept that also. Then Jesus said to him: That is not true; if you really wished to fulfil the Father's will you would not possess property. You cannot fulfil the Father's will if you have property of your own which you do not give to others. And Jesus said to his pupils: Men think it impossible to live without property, but I tell you that true life consists in giving what you have to others.

A certain man named Zaccheus heard the teaching of Jesus and believed it, and having invited Jesus to his house said to him: I am giving half my fortune to the poor and will restore fourfold to those I have wronged. And Jesus said: Here is a man who fulfils the Father's will, for a man's whole life must be passed in fulfilment of that will, and there is no condition in which a man can say: 'I have fulfilled the will of God.'

Good cannot be measured; it is impossible to say who has done more or less. A widow who gives away her last farthing gives more than a rich man who gives thousands. Nor can goodness be measured by its usefulness.

Let the case of the woman who felt pity for Jesus and recklessly poured over his feet many pounds' worth of costly oil serve as an example. Judas said she had acted foolishly because the cost of the oil would have sufficed to feed many people. But Judas was a thief and a liar, and when he spoke of the material advantage he was not thinking of the poor. The essential thing lies not in the utility of an action or the largeness of a gift, but what is necessary is always, every moment, to love others and give them what one has.

VII

ANSWERING the Jews' demand for proofs of the truth of his teaching, Jesus said: The truth of my teaching lies in the fact that I teach not something of my own but what comes from the common Father of us all. I teach what is good for the Father of all and is therefore good for all men.

Do what I say, fulfil the five commandments, and you will see that what I say is true. Fulfilment of these five commandments will drive away all evil from the world, and therefore they are certainly true. It is clear that he who teaches the will of Him who sent him, and not his own will, teaches the truth. The law of Moses teaches the fulfilment of human desires and so it is full of contradictions; my teaching is to fulfil the will of the Father and so it is harmonious.

The Jews did not understand him and looked for external proofs of whether he was the Christ mentioned in the prophecies. On this he said to them: Do not question who I am and whether it is of me that your prophecies speak, but attend to my teaching and to what I say about our common Father.

You need not believe in me as a man, but you should believe what I tell you in the name of the common Father of us all.

It is not necessary to inquire about external matters as to where I come from, but it is necessary to follow my teaching. He who follows it will receive true life. There can be no proofs of the truth of my teaching. It is the light itself, and as light cannot be illuminated, so truth cannot be proven true. My teaching is the light. He who sees it has light and life and needs no proofs, but he who is in darkness must come to the light.

But the Jews again asked him who he was as to his bodily personality. He said to them: I am, as I told you from the first, a man, the son of the Father of life. Only he who so regards himself (this is the truth I teach) will fulfil the will of the common Father; only he will cease to be a slave and become a free man. We are enslaved only by the error of taking the life of the body to be the true life. He who understands the truth—that life consists only in the fulfilment of the Father's will—becomes free and immortal. As a slave does not always remain in the house of his master, but the son does; so a man who lives as a slave to the flesh does not remain alive for ever, but he who fulfils in his soul the Father's will has eternal life. To understand me you must understand that my Father is not the same as your father whom you call God. Your father is a god of the flesh, but my Father is the spirit of life. Your father, your god, is a jealous god, a man-slayer, one who executes men. My Father gives life, and so we are the children of different fathers. I seek the truth, and you wish to kill me for that, to please your god. Your god is the devil, the source of evil, and in serving him you serve the devil. My teaching is that we are sons of the Father of life, and he who believes in my teaching shall not see death. The Jews asked: How can it be that a man will not die, when all those who pleased God most—even Abraham—have died? How then can you say that you, and those who believe in your teaching, will not die?

To this Jesus replied: I speak not by my own authority. I speak of that same source of life that you call God, and that dwells in men. That source I know and cannot help knowing, and I know His will and fulfil it, and of that source of life I say that it has been, is, and will be, and that for it there is no death.

Demands for proofs of the truth of my teaching are as if one demanded from a man who had been born blind, proofs of why and how he sees the light when his sight has been restored.

The blind man whose sight has been restored, remaining the same man he was, can only say that he was blind but now sees. And one who formerly did not understand the meaning of life but now does understand it, can only say the same, and nothing else.

Such a man can only say that formerly he did not know the true good in life but now he knows it. A blind man whose sight has been restored, if told that he has not been cured in a proper manner and that he who restored his sight is an evil-doer, and that he should be cured differently, can only reply: I know nothing about the correctness of my cure or the sinfulness of him who cured me, or of a better way of being cured; I only know that whereas I was blind, now I see. And in the same way one who has understood the meaning of the teaching of true welfare and of the fulfilment of the Father's will, can say nothing as to the regularity of that teaching or whether he who disclosed it to him was a sinner, or of the possibility of a still greater blessedness, but can only say: Formerly I did not see the meaning of life, but now I see it and that is all I know.

And Jesus said: My teaching is the awakening of a life till then asleep: he who believes my teaching awakens to eternal life and lives after death.

My teaching is not proven in any way: men yield to it because it alone has the promise of life for all men.

As sheep follow the shepherd who gives them food and guards their life, so men accept my teaching because it gives life to all. And as the sheep do not follow a thief who climbs over into the fold, but shy away from him, so men cannot believe these doctrines which teach violence and executions. My teaching is as a door for the sheep, and all who follow me shall find true life. As only those shepherds are good who own and love the sheep and devote their lives to them, while hirelings who do not love the sheep are bad shepherds, so also only that teacher is true who does not spare himself, and he is worthless who cares only for himself. My teaching is that a man should not spare himself, but should sacrifice the life of the body for the life of the spirit. This I teach and fulfil.

The Jews still did not understand and still wanted proofs of whether or not Jesus was the Christ, and whether, therefore, they should believe him or not. They said: Do not torment us, but tell us plainly, are you the Christ or not? And to this Jesus replied: Belief must be given not to words but to deeds. By the example I set, you may know whether I teach the truth or not. Do what I do, and do not discuss words. Fulfil the will of the Father, and then you will all be united with me and with the Father; for I, the son of man, am the same as the Father and the same that you call God and that I call the Father. I and the Father are one. Even in your own scriptures it is said that God said to men: 'You are Gods.' Every man by his spirit is a son of this Father. And if a man lives fulfilling the Father's will he becomes one with the Father. If I fulfil His will, the Father is in me and I am in the Father.

After this Jesus asked his pupils how they understood his teaching about the son of man. Simon Peter answered him: Your teaching is that you are the son of the God of life, and God is the life of the spirit in man. And Jesus said to him: You are happy, Simon, to have understood that. Man could not have disclosed it to you, but you have understood it because the God in you has revealed it to you. On this understanding the true life of men is founded. For that life there is no death.

VIII

IN reply to doubts expressed by his pupils as to the reward resulting for renouncing the life of the flesh, Jesus said: For him who understands the meaning of my teaching there can be no question of a reward, first because a man who for its sake gives up family, friends, and possessions, gains a hundredfold more friends and more possessions, and secondly, because a man who seeks a reward seeks to have more than others have, and that is quite contrary to the fulfilment of the Father's will. In the kingdom of heaven there is neither greater nor less, all are equal. Those who seek a reward for goodness are like labourers who, because in their opinion they were more deserving than others, demanded larger pay than they had agreed upon with their employer. According to the teaching of Jesus no one can be either higher or more important than another.

All can fulfil the Father's will, but in doing so no one becomes superior or more important or better than another. Only kings and those who serve them reckon in that way. According to my teaching, said Jesus, there can be no superior rank; he who wishes to be better should be the servant of all. My teaching is, that life is given to man not that others may serve him, but that he should give his whole life to the service of others. He who exalts himself instead of doing this, will fall lower than he was.

The meaning and purpose of life must be understood before a man can be rid of thoughts of his own elevation. The meaning of life lies in fulfilling the will of the Father, and His will is that what He has given us shall be returned to Him. As a shepherd leaves his whole flock and goes to seek a lost sheep, and as a woman will search everywhere to find a lost penny, so the Father's continual work is manifested to us by the fact that He draws to Himself that which pertains to Him.

We must understand wherein true life consists. True life always appears in the lost being restored to where it belongs, and in the awakening of those that sleep. People who have the true life and have returned to the source of their being, cannot, like worldly men, account others as being better or worse, but being sharers of the Father's life can only rejoice at the return of the lost to the Father. If a son who has gone astray repents and returns to the father he had left, how can other sons of the same father be envious of his joy, or fail to rejoice at their brother's return?

To believe in the teaching and to change our way of life and fulfil that teaching, what is needed is not external proofs or promises of rewards, but a clear understanding of what true life is. If men think themselves completely masters of their own lives, and believe that life is given them for bodily enjoyment, then clearly any sacrifice they make for others will seem to them an act worthy of reward, and without such reward they will give nothing. If tenants forgot that a garden was let to them on condition that they returned the fruits to the owner, and that rent was demanded of them again and again, they would seek to kill the collector. So it is with those who think themselves masters of their own lives and do not understand that life is granted them by an understanding which demands the fulfilment of its will. To believe and to act, it is necessary to understand that man can do nothing of himself, and that if he gives up his bodily life to serve goodness he does nothing that deserves either thanks or reward. We must understand that in doing good a man only does his duty and what he necessarily must do. Only when he understands life in that way can a man have faith enabling him to do truly good deeds.

The kingdom of heaven consists in that understanding of life. It is not a visible kingdom that can be pointed out in this or that place. The kingdom of heaven is in man's understanding. The whole world lives as of old: men eat and drink, marry, trade, and die, and along with this in the souls of men lives the kingdom of heaven—an understanding of life growing as a tree that in spring puts out leaves of itself.

True life is the fulfilment of the will of the Father, not in the past or in the future, but now; it is what each of us must do at the present moment. And therefore to live the true life we must never relax. Men are set to guard life, not in the past or in the future, but the life now being lived, and in it to fulfil the will of the Father of all men. If they let this life escape them by not fulfilling the Father's will, they will not receive it back again. A watchman set to watch all night does not perform his duty if he falls asleep even for a moment, for a thief may come at that moment. So man should direct his whole strength to the present hour, for only then can he fulfil the Father's will; and that will is the life and blessing of all men. Only those live who are doing good. Good done to men now in the present, is the life that unites us with the common Father.

IX

MAN is born with a knowledge of the true life which lies in the fulfilment of the Father's will. Children live by that knowledge: in them the will of the Father is seen. To understand the teaching of Jesus one must understand the life of children and be like them.

Children live in the Father's will, not infringing the five commandments, and they would never infringe them were they not misled by adults. Men ruin children by leading them to break these commandments. And by so doing they act as if they tied a millstone to a man's neck and threw him into the river. The world is unhappy only because people yield to temptations, but for that the world would be happy. Temptations lure men to do evil for the sake of imaginary advantages in their temporal life. Yielding to temptation ruins men, and therefore everything should be sacrificed rather than fall into temptation.

The temptation to infringe the first commandment comes from men considering themselves in the right towards others, and others in the wrong towards themselves. To avoid falling into that temptation we must remember that all men are always infinitely in debt to the Father and can only acquit themselves of that debt by forgiving their brother men.

Therefore men must forgive injuries, and not be deterred though the offender injures them again and again. However often a man may be wronged he must forgive, not remembering the wrong; for only by forgiveness can the kingdom of heaven be attained. If we do not forgive others, we act as a certain debtor did when, heavily in debt, he went to his creditor and begged for mercy. His creditor forgave him everything, but the debtor went away and meeting a man who owed him only a small sum, began to throttle him. To have life we must fulfil the Father's will. We ask forgiveness of Him for failing to fulfil His will, and hope to be forgiven. What then are we doing if we do not ourselves forgive others? We are doing to them what we dread for ourselves.

The will of the Father is well-being; and evil is that which separates us from the Father. How then can we fail to seek to quench evil as quickly as possible, since it is that which ruins us and robs us of life? Evil entangles us in bodily destruction. In so far as we escape from that entanglement we obtain life and have all that we can desire. We are not separated from one another by evil but are united by love.

Men are tempted to infringe the second commandment by thinking of woman as created for bodily pleasure, and by supposing that by leaving one wife and taking another they will obtain more pleasure. To avoid falling into this temptation we must remember that the Father's will is, not that man should delight himself with woman's charms, but that each man having chosen a wife should be one with her. The Father's will is for each man to have one wife and each wife one husband. If each man keeps to one wife, each man will have a wife and each woman a husband. He who changes his wife deprives her of a husband and gives occasion for some other man to leave his wife and take the deserted one. A man need not marry at all, but must not have more than one wife, for if he does he goes against the will of the Father which is that one man should unite with one woman.

Men are tempted to infringe the third commandment by creating, for the advantage of their temporal life, established authorities, and demanding from one another oaths by which they bind themselves to do what those authorities demand. To avoid falling into this temptation men must remember that they are indebted for their life to no power but God. The demands of authorities should be regarded as violence but, following the command of non-resistance to evil, men should yield what goods and labour the authorities may demand. But they must not pledge their conduct by taking oaths, for the oaths that are imposed lead to evil. He who recognizes his life as being in the will of the Father cannot bind his actions by pledges, for such a man holds his life most sacred.

Men are tempted to infringe the fourth commandment by thinking that they can reform others by themselves yielding to anger and revenge. If a man wrongs another, people think he should be punished and that justice lies in human judgement.

To avoid falling into this temptation we must remember that men are called not to judge but to save one another, and that they cannot judge one another's faults because they are themselves full of wickedness. The one thing they can do is to teach others by an example of purity, forgiveness, and love.

Men are tempted to infringe the fifth commandment by thinking that there is a difference between their own countrymen and those of other nations, and that it is therefore necessary to defend themselves against other nations and do them harm. To avoid falling into this temptation it is necessary to know that all the commandments may be summed up in this: to do good to all men without distinction, and thus fulfil the will of the Father who has given life and well-being to all. Even if others make such distinctions, and though nations, considering themselves alien to one another, go to war, yet each man, to fulfil the will of the Father, should do good to all—even to those belonging to a nation with which his country is at war.

To avoid falling into human illusions we must think not of the physical but the spiritual life. If a man understands that life consists solely in now being in the Father's will, neither privations, nor sufferings, nor death, can seem dreadful to him. Only that man receives true life who is ready at every moment to give up his physical life in order to fulfil the Father's will.

And that everyone may understand that true life is that in which there is no death, Jesus said: Eternal life should not be understood as being like the present life. For true life in the will of the Father there is neither space nor time.

Those who are awake to the true life live in the Father's will for which there is neither space nor time. They live with the Father. If they have died for us, they live for God. Therefore one commandment includes in itself all: to love all men, each of whom has the source of life within him.

And Jesus said: That source of life is the Christ you are awaiting. The comprehension of that source of life, for whom there is no distinction of persons and no time or place, is the son of man whom I teach. All that hides that source of life from men is temptation. There is the temptation of the scribes, of the bookmen, and of the materialists—do not yield to it. There is the temptation of authority, do not yield to that: and there is also the most terrible temptation, from the religious teachers who call themselves Orthodox. Beware of this last temptation more than of all the others, because these self-ordained teachers, just they, by devising the worship of a false God decoy you from the true God. Instead of serving the Father of life by deeds, they substitute words, and teach words while they themselves do nothing. You can learn nothing from them but words, and the Father requires deeds. They can teach nothing because they themselves know nothing, and only for their own advantage wish to set themselves up as teachers. But you know that no man can be the teacher of another. There is one teacher for all men—the Lord of life—the understanding. But these self-styled teachers, thinking to teach others, deprive themselves of true life and hinder others from understanding it. They teach men that their God will be pleased by external rites, and think they can bring men to religion by vows. They are only concerned about externals. An outward assumption of religion satisfies them, but they do not think of what goes on in men's hearts. And so they are like showy sepulchres, handsome outside but loathsome within. In words they honour the saints and the martyrs, but they are just the people who formerly killed and tortured and who now kill and torture the saints. From them come all the world's temptations, for under the guise of good they teach evil.

The evil they create is the root of all others, for they defile the most holy thing in the world. They will continue their deceptions and increase evil in the world, and it will be long before they are changed. But a time will come when all their churches and all external worship of God will be destroyed, and men will understand, and unite in love, to serve the one God of life and to fulfil His will.

X

THE Jews saw that the teaching of Jesus would destroy their State religion and their nationality, and at the same time saw that they could not refute it, so they decided to kill him. His innocence and rectitude hindered them, but the high priest Caiaphas devised a pretext for killing him even though Jesus was not guilty in any way. Caiaphas said: We need not discuss whether this man is innocent or guilty; we have to consider whether we wish our people to remain a separate Jewish nation or whether we wish it to be broken up and dispersed. The nation will perish and the people be scattered if we let this man alone and do not put him to death. This argument decided the matter, and the Orthodox agreed that Jesus must be put to death; and they instructed the people to seize him as soon as he appeared in Jerusalem.

Though he knew of this, Jesus nevertheless went to Jerusalem for the feast of the Passover. His pupils entreated him not to go, but he said: What the Orthodox wish to do to me, and all that any man may do, cannot alter the truth for me. If I see the light I know where I am and where I am going. Only he who does not know the truth can fear anything or doubt anything. Only he who does not see, stumbles. And he went to Jerusalem, stopping on the way at Bethany. There Mary emptied a jar of precious oil on him, and when the pupils reproached her for wasting so much precious oil, Jesus, knowing that his bodily death was near at hand, said that what she had done was a preparation for his burial. When he left Bethany and went to Jerusalem crowds met and followed him, and this convinced the Orthodox still more of the need to kill him. They only wanted an opportunity to seize him. He knew that the least indiscreet word from him now, contrary to the law, would be used as a reason for his execution; but notwithstanding this he went into the temple and again declared that the Jewish worship of God with sacrifices and libations was false, and he again announced his teaching. But his teaching, based on the prophets, was such that the Orthodox could still find no palpable breach of the law for which they could condemn him to death, especially as most of the common people were on his side. But at the feast there were certain heathen who having heard of Jesus's teaching, wished to discuss it with him. The pupils hearing of this were alarmed. They feared lest Jesus by talking with the heathen might betray himself and excite the people. At first they did not want to put the heathen in touch with Jesus, but afterwards they decided to tell him that these men wished to speak with him. On hearing this, Jesus was troubled. He understood that his talk with the heathen would make clear his rejection of the whole Jewish law, would turn the crowd from him, and would give occasion to the Orthodox to accuse him of having intercourse with the hated heathen; and knowing this he was troubled. But he also knew that his mission was to make clear to men, the sons of one Father, their unity without distinction of faith. He knew that to do this would cost him his bodily life but that its loss would give men a true understanding of life, and therefore he said: As a grain of wheat perishes to bear fruit, so I, a man, must give up my bodily life in order to bear spiritual fruit. He who holds fast to his bodily life loses his true life, but he who does not grudge his bodily life obtains the true life. I am troubled at what awaits me, but I have lived till now only in preparation for this hour, how then can I fail to act as I ought? So let the Father's will be manifested through me now.

And turning to the people, heathen and Jews, Jesus declared openly what he had only said privately to Nicodemus. He said: Men's lives, with their different creeds and governments, must all be changed. All human authorities must disappear. It is only necessary to understand the nature of man as a son of the Father of life, and this understanding destroys all divisions of men and of authorities and makes all men one. The Jews said: You are destroying our whole creed. Our law tells of a Christ, but you speak only of a Son of Man and say that he should be exalted! What does that mean? He replied: To exalt the son of man means living by the light of understanding that exists in man, and while there is light, living by that light. I teach no new faith but only what each man may know within himself. Each man knows the life in himself, and each man knows that life is given to him and to all men by the Father of life. My teaching is only that man should love the life that the Father gives to us all.

Many of the unofficial folk believed Jesus; but the notables and official classes did not believe him, because they did not wish to consider the universal purport of what he said, and thought only of its temporal bearings. They saw that he turned the people from them and they wished to kill him; but they feared to take him openly, and wanted to do so secretly—not in Jerusalem and in the daytime. And one of his twelve pupils, Judas Iscariot, came to them, and they bribed him to take their emissaries to Jesus when he should be away from the people. Judas promised to do this, and went back to Jesus, awaiting a suitable opportunity to betray him. On the first day of the feast Jesus kept the Passover with his pupils, and Judas, thinking that Jesus was not aware of his treachery, was with them. But Jesus knew that Judas had sold him, and as they all sat at table he took bread, broke it into twelve pieces, and gave one to each of the pupils, to Judas as well as to the others, and without naming anyone, said: Take, eat my body. Then he took a cup with wine, gave it to them all, including Judas, to drink, and said: One of you will shed my blood. Drink my blood. Then he rose and washed all the pupils' feet, and when he had done so said: I know that one of you will betray me to death and will shed my blood, but I have fed him and given him drink and washed his feet. I have done this to show you how to behave to those who harm you. If you act so, you will be blessed. And the pupils all asked which of them was the betrayer. But Jesus did not name him, that they might not turn on him. When it grew dark, however, Jesus indicated Judas and at the same time told him to go away, and Judas got up from the table and went off and no one hindered him. Then Jesus said: This is what it means to exalt the son of man. To exalt the son of man is to be as kind as the Father not only to those who love us but to all men, even to those who do us harm. Therefore do not argue about my teaching, do not pick it to pieces as the Orthodox do, but do as I do and as I have now done before your eyes. This one commandment I give you: love men. My whole teaching is to love men always and to the end. After this, fear came over Jesus, and he went in the dark with his pupils to a garden to be out of the way. And on the road he said to them: You are all of you wavering and timid; if they come to take me you will all run away. To this Peter replied: No, I will never desert you and will defend you even to the death. And the other pupils all said the same. Then Jesus said: If that is so, then prepare for defence, get weapons to defend yourselves and collect your provisions, for we shall have to hide. The pupils replied that they had two knives. When Jesus heard the mention of knives, anguish came over him. And going to a lonely spot he began to pray and urged the pupils to do the same, but they did not understand him. Jesus said: My Father—the spirit! End in me this struggle with temptation. Confirm me in the fulfilment of Thy will. I want to overcome my own wish to defend my bodily life, and to do Thy will—not resisting evil. The pupils still did not understand. And he said to them: Do not consider the body, but try to exalt the spirit in yourselves; strength is in the spirit, but the flesh is weak. And again he said: My Father! If suffering must be, then let it come: but in the suffering I want one thing only, that not my will, but Thine, may be fulfilled in me. The pupils did not understand. And again he strove with temptation and at last overcame it; and coming to his pupils he said: Now it is decided, you can be at rest. I shall not fight, but shall give myself up into the hands of the men of this world.

XI

AND Jesus, feeling himself prepared for death, went to give himself up, but Peter stopped him and asked where he was going. Jesus replied: I am going where you cannot go. I am ready for death, but you are not yet ready for it. Peter said: I am ready to give my life for you now. Jesus replied: A man cannot pledge himself to anything. And he said to all his pupils: I know that death awaits me, but I believe in the life of the Father and therefore do not fear it. Do not be disturbed at my death, but believe in the true God and Father of life, and then my death will not seem dreadful to you. If I am united to the Father of life, then I cannot be deprived of life. It is true that I do not tell you what or where my life after death will be, but I point out to you the way to true life. My teaching does not tell you what that life is to be, but it reveals the only true path to that life, which is to be in unity with the Father. The Father is the source of life. My teaching is that man should live in the will of the Father and fulfil His will for the life and welfare of all men. Your teacher when I am gone will be your knowledge of the truth. In fulfilling my teaching you will always feel that you are in the truth and that the Father is in you and you in the Father. And knowing the Father of life in yourselves, you will experience a peace nothing can deprive you of. And therefore if you know the truth and live in it, neither my death nor your own can alarm you.

Men think of themselves as separate beings each with his own separate will to live, but that is only an illusion. The only true life is that which recognizes the Father's will as the source of life. My teaching reveals this oneness of life, and presents life not as separate growths but as one tree on which all the branches grow. Only he lives who lives in the Father's will like a branch on its parent tree: he who wishes to live by his own will dies like a branch that has been torn away. The Father gave me life to do good, and I have taught you to live to do good. If you fulfil my commandments you will be blessed, and the commandment which sums up my whole teaching is simply that all men should love one another. And love is to sacrifice the bodily life for the sake of another: there is no other definition. And in fulfilling my law of love you will not fulfil it like slaves who obey their master's orders without understanding them; but you will live as free men like myself, for I have made clear to you the purpose of life flowing from a knowledge of the Father of life. You have received my teaching not because you accidentally chose it, but because it is the only truth by which men are made free.

The teaching of the world is that men should do evil to one another, but my teaching is that they should love one another. Therefore the world will hate you as it has hated me. The world does not understand my teaching and therefore will persecute you and do you harm, thinking to serve God by so doing. Do not be surprised at this, but understand that it must be so. The world, not understanding the true God, must persecute you, but you must affirm the truth.

You are distressed at their killing me, but they kill me for declaring the truth, and my death is necessary for the confirmation of the truth. My death, at which I do not recede from the truth, will strengthen you, and you will understand what is false and what is true and what results from a knowledge of falsehood and of truth. You will understand that it is falsehood for men to believe in the bodily life and not in the life of the spirit, and that truth consists in unity with the Father from which results the victory of the spirit over the flesh.

When I am no longer with you in the bodily life, my spirit will be with you; but like all men you will not always feel within you the strength of the spirit. Sometimes you will weaken and lose the strength of the spirit and fall into temptation, and sometimes you will again awaken to the true life. Hours of bondage to the flesh will come upon you, but only for a time; you will suffer and be again restored to the spirit as a woman suffers in childbirth and then feels joy that she has brought a human being into the world. You will experience the same when after being enslaved by the body you again rise in spirit, and feel such joy that there will be nothing more for you to desire. Know this in advance: in despite of persecution, of inward struggle and depression of spirit, the spirit lives within you and the one true God is the knowledge of the Father's will that I have revealed.

And addressing the Father, the spirit, Jesus said: I have done what Thou commandedst me, and have revealed to men that Thou art the source of all things, and they have understood me. I have taught them that they all come from one source of infinite life and that therefore they are all one, and that as the Father is in me and I am in the Father, so they, too, are one with me and the Father. I have revealed to them also that as Thou in love hast sent them into the world, they too should serve the world by love.

XII

WHEN Jesus had finished speaking to his pupils, he rose and, instead of running away or defending himself, went to meet Judas who was bringing soldiers to take him. Jesus went to him and asked him why he had come. But Judas did not answer and a crowd of soldiers came round Jesus. Peter rushed to defend him and, drawing a knife, began to fight. But Jesus stopped him and told him to give up the knife, saying that he who fights with a knife himself perishes by a knife. Then he said to those who had come to take him: I have till now gone about among you alone without fear, and I feel no fear now, I give myself up to you to do with me as you please. And all his pupils ran away and deserted him. Then the officer of the soldiers ordered Jesus to be bound and taken to Annas, a former high priest who lived in the same house as Caiaphas, who was high priest that year and who had devised the pretext upon which it was decided to kill Jesus: namely, that if he were not killed the whole nation would perish. Jesus, feeling himself in the will of the Father, was ready for death and did not resist when they took him, and was not afraid when they led him away; but that very Peter who had just assured Jesus that he would rather die than renounce him, the same Peter who had tried to defend Jesus, now when he saw Jesus being led to execution was afraid they would execute him too, and when the door-keeper asked whether he had not been with Jesus, denied him and deserted him. Only later, when the cock crowed, did Peter understand all that Jesus had said to him. He understood that there are two temptations of the flesh—fear and strife—and that Jesus had resisted these when he prayed in the garden and asked the pupils to pray. And now he, Peter, had yielded to both these temptations against which Jesus had warned him: he had tried to resist evil, and to defend the truth had been ready to fight and do evil himself; and now in fear of bodily suffering he had renounced his master. Jesus had not yielded either to the temptation to fight when the pupils had two knives ready for his defence, or to the temptation of fear—first before the people in Jerusalem when the heathen wished to speak to him, and now before the soldiers when they bound him and led him to trial.

Jesus was brought before Caiaphas, who began to question him about his teaching. But knowing that Caiaphas asked not to find out about his teaching but only to convict him, Jesus did not reply, but said: I have concealed nothing and conceal nothing now: if you wish to know what my teaching is, ask those who heard it and understood it. For this answer the high priest's servant struck Jesus on the cheek. Jesus asked why he struck him, but the man did not answer him and the high priest continued the trial. Witnesses were brought and gave evidence that Jesus had boasted that he would destroy the Jewish faith. And the high priest questioned Jesus, but seeing that they did not ask in order to learn anything, but only to pretend that it was a just trial, he answered nothing.

Then the high priest asked him: Tell me, are you Christ, a son of God? Jesus said: Yes, I am Christ, a son of God; and now in torturing me you will see how the son of man resembles God.

The high priest was glad to hear these words and said to the other judges: Are not these words enough to condemn him? And the judges said: They are enough: we sentence him to death. And when they said this, the people threw themselves upon Jesus and began to strike him, to spit in his face, and to insult him. He remained silent.

The Jews had not the right to put anyone to death: to do this permission was needed from the Roman governor. So having condemned Jesus in their court, and having subjected him to ignominy, they took him to the Roman governor Pilate that he might order his execution. Pilate asked why they wished to put Jesus to death, and they answered that he was a criminal. Pilate said that if that was so, they should judge him by their own law. They answered: We want you to put him to death, because he is guilty before the Roman Caesar: he is a rebel, he agitates the people, forbids them to pay taxes to Caesar, and calls himself the King of the Jews. Pilate called Jesus before him, and said: What is the meaning of this—are you King of the Jews? Jesus said: Do you really wish to know what my kingdom is, or are you only asking me for form's sake? Pilate answered: I am not a Jew, and it is the same to me whether you call yourself King of the Jews or not, but I ask you who you are and why do they call you a king? Jesus replied: They say truly that I call myself a king. I am indeed a king, but my kingdom is not an earthly one, it is a heavenly one. Earthly kings have armies and go to war and fight, but as you see they have bound and beaten me and I did not resist. I am a heavenly king and my power is in the spirit.

Pilate said: So it is true that you consider yourself a king? Jesus replied: You know it yourself. Everyone who lives by the spirit is free. I live by this alone, and teach only to show men the truth—that they are free if they live by the spirit. Pilate said: You teach the truth, but nobody knows what truth is. Everyone has his own truth. And having said this he turned away from Jesus and went back again to the Jews, and said: I find nothing criminal in this man. Why do you wish me to put him to death? The chief priests said: He ought to be executed because he stirs up the people. Then Pilate began to examine Jesus before the chief priests, but Jesus, seeing that this was only for form's sake, answered nothing. Then Pilate said: I alone cannot condemn him. Take him to Herod.

At the trial before Herod, Jesus again did not answer the chief priests' accusations, and Herod, taking Jesus to be an empty fellow, mockingly ordered him to be dressed in a red cloak and sent back to Pilate. Pilate pitied Jesus and began to persuade the chief priests to forgive him, if only on account of the feast; but they held to their demand, and they all, and the people with them, cried out to have Jesus crucified. Pilate again tried to persuade them to let Jesus go, but the priests and the people cried out that he must be executed. They said: He is guilty of calling himself a son of God. Pilate again called Jesus to him, and asked. What does it mean that you call yourself a son of God? Who are you? Jesus answered nothing. Then Pilate said: How is it that you do not answer me, when I have the power to execute you or to set you free? Jesus replied: You have no power over me. All power is from above. And Pilate for the third time tried to persuade the Jews to set Jesus free, but they said to him: If you will not execute this man whom we have denounced as a rebel against Caesar, then you yourself are not a friend to Caesar, but a foe. And on hearing these words Pilate gave way and ordered the execution of Jesus. But they first stripped Jesus and flogged him, and then dressed him again in the red cloak. And they beat him and insulted him and mocked him. Then they gave him a cross to carry and led him to the place of execution, and there they nailed him to the cross, and as he hung on the cross the people all mocked at him. And to this mockery Jesus answered: Father, do not punish them for this, they do not know what they are doing. And later, when he was already near to death, he said: My Father! Into Thy care I yield my spirit. And bowing his head he breathed his last.