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else. Jesus said, Forgive, forgive not once or seven times, but without limit; love your enemies, do good to them that hate you – but tribunals do not forgive, they punish; they return not good but evil to those whom they regard as the enemies of society. It would seem, then, that Jesus denounced judicial institutions. Perhaps (I said) Jesus never had anything to do with courts of justice, and so did not think of them. But I saw that such a theory was not tenable. Jesus, from his childhood to his death, was concerned with the tribunals of Herod, of the Sanhedrim, and of the High Priests. I saw that Jesus must have regarded courts of justice as wrong. He told his disciples that they would be dragged before the judges, and gave them advice as to how they should comport themselves. He said of himself that he should be condemned by a tribunal, and he showed what the attitude toward judges ought to be. Jesus, then, must have thought of the judicial institutions which condemned him and his disciples; which have condemned and continue to condemn millions of men.

      Jesus saw the wrong and faced it. When the sentence against the woman taken in adultery was about to be carried into execution, he absolutely denied the possibility of human justice, and demonstrated that man could not be the judge since man himself was guilty. And this idea he has propounded many times, as where it is declared that one with a beam in his eye cannot see the mote in another's eye, or that the blind cannot lead the blind. He even pointed out the consequences of such misconceptions, – the disciple would be above his Master.

      Perhaps, however, after having denounced the incompetency of human justice as displayed in the case of the woman taken in adultery, or illustrated in the parable of the mote and the beam; perhaps, after all, Jesus would admit of an appeal to the justice of men where it was necessary for protection against evil; but I soon saw that this was inadmissible. In the Sermon on the Mount, he says, addressing the multitude,

      "And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also." (Matt. v. 40.)

      Once more, perhaps Jesus spoke only of the personal bearing which a man should have when brought before judicial institutions, and did not condemn justice, but admitted the necessity in a Christian society of individuals who judge others in properly constituted forms. But I saw that this view was also inadmissible. When he prayed, Jesus besought all men, without exception, to forgive others, that their own trespasses might be forgiven. This thought he often expresses. He who brings his gift to the altar with prayer must first grant forgiveness. How, then, could a man judge and condemn when his religion commanded him to forgive all trespasses, without limit? So I saw that according to the doctrine of Jesus no Christian judge could pass sentence of condemnation.

      But might not the relation between the words "Judge not, and ye shall not be judged" and the preceding or subsequent passages permit us to conclude that Jesus, in saying "Judge not," had no reference whatever to judicial institutions? No; this could not be so; on the contrary, it is clear from the relation of the phrases that in saying "Judge not," Jesus did actually speak of judicial institutions. According to Matthew and Luke, before saying "Judge not, condemn not," his command was to resist not evil. And prior to this, as Matthew tells us, he repeated the ancient criminal law of the Jews, "An eye for an eye, and a tooth for a tooth." Then, after this reference to the old criminal law, he added, "But I say unto you, That ye resist not evil"; and, after that, "Judge not." Jesus did, then, refer directly to human criminal law, and reproved it in the words, "Judge not." Moreover, according to Luke, he not only said, "Judge not," but also, "Condemn not." It was not without a purpose that he added this almost synonymous word; it shows clearly what meaning should be attributed to the other. If he had wished to say "Judge not your neighbor," he would have said "neighbor"; but he added the words which are translated "Condemn not," and then completed the sentence, "And ye shall not be condemned: forgive, and ye shall be forgiven." But some may still insist that Jesus, in expressing himself in this way, did not refer at all to the tribunals, and that I have read my own thoughts into his teachings. Let the apostles tell us what they thought of courts of justice, and if they recognized and approved of them. The apostle James says (iv. 11, 12): —

      "Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. There is one lawgiver, who is able to save and to destroy: who art thou that judgest another?"

      The word translated "speak evil" is the verb καταλαλέω , which means "to speak against, to accuse"; this is its true meaning, as any one may find out for himself by opening a dictionary. In the translation we read, "He that speaketh evil of his brother, … speaketh evil of the law." Why so? is the question that involuntarily arises. I may speak evil of my brother, but I do not thereby speak evil of the law. If, however, I accuse my brother, if I bring him to justice, it is plain that I thereby accuse the law of Jesus of insufficiency: I accuse and judge the law. It is clear, then, that I do not practise the law, but that I make myself a judge of the law. "Not to judge, but to save" is Jesus' declaration. How then shall I, who cannot save, become a judge and punish? The entire passage refers to human justice, and denies its authority. The whole epistle is permeated with the same idea. In the second chapter we read: —

      "For he shall have judgment without mercy, that hath shewed no mercy; and mercy is exalted above judgment."2 (Jas. ii. 13.)

      (The last phrase has been translated in such a way as to declare that judgment is compatible with Christianity, but that it ought to be merciful.)

      James exhorts his brethren to have no respect of persons. If you have respect of the condition of persons, you are guilty of sin; you are like the untrustworthy judges of the tribunals. You look upon the beggar as the refuse of society, while it is the rich man who ought to be so regarded. He it is who oppresses you and draws you before the judgment-seats. If you live according to the law of love for your neighbor, according to the law of mercy (which James calls "the law of liberty," to distinguish it from all others) – if you live according to this law, it is well. But if you have respect of persons, you transgress the law of mercy. Then (doubtless thinking of the case of the woman taken in adultery, who, when she was brought before Jesus, was about to be put to death according to the law), thinking, no doubt, of that case, James says that he who inflicts death upon the adulterous woman would himself be guilty of murder, and thereby transgress the eternal law; for the same law forbids both adultery and murder.

      "So speak ye, and so do, as they that shall be judged by the law of liberty. For he shall have judgment without mercy, that hath shewed no mercy; and mercy is exalted above judgment." (Jas. ii. 12, 13.)

      Could the idea be expressed in terms more clear and precise? Respect of persons is forbidden, as well as any judgment that shall classify persons as good or bad; human judgment is declared to be inevitably defective, and such judgment is denounced as criminal when it condemns for crime; judgment is blotted out by the eternal law, the law of mercy.

      I open the epistles of Paul, who had been a victim of tribunals, and in the letter to the Romans I read the admonitions of the apostle for the vices and errors of those to whom his words are addressed; among other matters he speaks of courts of justice: —

      "Who, knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them." (Rom. i. 32.)

      "Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things." (Rom. ii. 1.)

      "Or despisest thou the riches of his goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance?" (Rom. ii. 4.)

      Such was the opinion of the apostles with regard to tribunals, and we know that human justice was among the trials and sufferings that they endured with steadfastness and resignation to the will of God. When we think of the situation of the early Christians, surrounded by unbelievers, we can understand that a denial of the right to judge persecuted Christians before the tribunals was not considered. The apostles spoke of it only incidentally as an evil, and denied its authority on every occasion.

      I

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