Monday, April 22, 2013

The New Heart

I am here, Jesus:

I see that you have been studying the teachings and prophecies of the Old Testament, and I should like to write you just a few words tonight on how I came to know that I was the Messiah who had been proclaimed as the Savior of the Israelites. 

Now, I have written to you before concerning what I learned from the Father, but I shall supplement this with material which will help to make things clearer to you.

The people of Israel had broken the covenant which God had made with them, and He foresaw that it would be necessary to actually bestow upon them His own Divine personality through His Love in order to purify and transform their souls so as to be free from the temptation of sin and evil. 

This is what the Father meant by giving the people a Hew Heart, which He voiced through Jeremiah and Ezekiel, and pouring His Spirit out upon them.

This, of course, was not His Spirit which functions in the realm of the intellectual or moral, but was the Spirit that conveys His Divine Love which He had shown He possessed for His people despite their sinful ways.

 For, through the prophet Hosea, He had revealed that He loved Israel, His people, as the husband loves the wife, though unfaithful. 

He was, therefore, going to pour out His Love upon His people through His Spirit -- the Holy Spirit -- and in this way give them a New Heart.

The Divine Love in my heart kept telling me that I was the Messiah who should come to bring salvation to the people through the Love which should not only be given to me, but to all those who should return to the Father and seek it through earnest desire, as people seek to do righteousness and kindly acts because they so desire to do them. 

The obtaining of the Father's Love was a soul action springing from the emotions and the will exercised by the emotions, and comprised trust in the Father's Love and mercy, and prayer to Him that it would be bestowed on sincere seeking.

Many of the prophecies about the Messiah's coming made by the prophets dealt with times previous to my coming and nearer to their own times, and dealt with Zerubbabel, by Haggai and Zechariah, after Cyrus, the Persian king, permitted the exiles to return to Jerusalem; and also Onias, in the days of the Greek ruler Antiochus Epiphanes.

At the same time, it was given to me to understand that the prophecies of God's spokesmen were applicable not only to their own generation but could also apply just as forcibly to later times, when these times brought into operation circumstances like unto those which were originally referred to.

And this can be seen in Isaiah and Jeremiah, in seeking to keep Judah free from the wars between Egypt and the Eastern empires Assyria and Babylonia.

I knew from the Love glowing in my soul that the prophecy of the New Heart was being fulfilled in my soul and I began to see that many of the Messianic passages in the (books of the) prophets referred to me as well as to predecessors.

I saw that I fulfilled many of the requirements, such as being of the House of David, being born at Bethlehem, that I came at a time when Judah was a dependency of a foreign power, and that the prophecies of Daniel brought the time of the coming of the Messiah to my own days.

While Isaiah's passages of the suffering servant referred to Israel, a man as the personification of Israel fitted perfectly into the Messianic picture; for, in Hosea, God had pictured Israel as an adulterous woman, and in Isaiah as a vineyard, and in Jeremiah in various forms; and it seemed that when God referred to Israel, He meant one who would represent Israel through suffering for the salvation of all of God's children.

 By Israel, He meant one of His children who would suffer because of his faith. And, thus, when God meant Israel, He meant the Messiah.

The one sign that I waited for was the desecration of the Temple, prophesied in the Book of Daniel; and when Pilate did that early in the year A.D. 26, I knew that what had occurred in the days of Antiochus Epiphanes had not been limited to his day, alone, and had been repeated in my own, and made me realize that I must come forth and proclaim the rebestowal of the Father's Love -- the New Heart -- as proclaimed by the prophets, and that I had been anointed the Messiah of God.

I also knew that from the life of Jeremiah and his troubles as well as the prophecies of Isaiah and Daniel, that I would be cut off, but this would come as a result of the sins of mankind and not because I was fated to be crucified or because I voluntarily assumed the sins of all mankind and saved mankind from sin by paying the penalty for sin with my blood. 

Now, I know this is what is being taught, but it is all wrong and has no basis in fact.

I will stop now, for it is late and you should get some sleep. So, with my love to you and the Doctor,* and to all my workers, I will say good night and sign myself,

Jesus of the Bible
Master of the Celestial Heavens

Prophecies of Daniel

I am here, Jesus:

I am here tonight to write you concerning the prophecy of Daniel regarding my coming, and the time when this coming was to take place, for it shows that the Hebrews were not unaware of this time, but the unfortunate fact is that Daniel's predictions had no significance for them because of their lack of spirituality and their refusal to pay heed to the voice of their prophets.

These things were not destined to be so, but merely the result of the materialistic conditions which prevailed among the leaders of the nation and Daniel foresaw that these conditions were to prevail for the period for which he prophesied.

Daniel predicted my coming in Chapter 9, verses 25-27, covering a period of 70 weeks of years, the first of which was the restoration and rebuilding of Jerusalem, to take place in seven weeks of years, or 49 years. Sixty-two weeks of years thereafter the Messiah would be cut off, followed by a final week of years, the end time. 

The appearance of the Messiah would be ushered in by a period known as the "time, times and division of times."

There has been much confusion as to what is meant by these periods, but the truth is that permission was given to the Jews at the time of the Babylonian captivity, to rebuild Jerusalem in 454 B.C., and the restoration of the city during the period indicated, seven weeks of years, was accomplished by 405 B.C., four hundred and thirty-four years later, the 62 weeks of years thereafter, I was cut off by crucifixion in A.D. 29, at the age of thirty-six.

The period covered by the expression "time, times and one half time" has been regarded erroneously as a great period of time which has not yet elapsed, but which according to various calculations, should have ended in the year one thousand, about the time of the discovery of America, and according to the Watch Tower Cult, in the Fall of 1914. 

The fact that this date coincides with a terrible period of wars as well as the invention of immense weapons of destruction lends color to this last supposition.

 Many people believe that this period is coming soon and that it will be followed by the last week of years, the end of the world and the Messiah coming in clouds of glory in the last days.

This expectation, however, is vain, for when Daniel spoke of the end of the world, he meant the end of the Hebrew world, which indeed, took place in A.D. 70 with the fall of Jerusalem and the destruction of the Temple. 

This end time, to Daniel, was coincident with the coming of the Messiah and his untimely death, and they were linked in his mind as taking place together almost simultaneously. 

The puzzling "time, times and division of times," which Daniel referred to as covering 1260 days, referred to that approximate three and one-half period preceeding my death and simply meant my public ministry which Daniel's predicted time closely approximates. January, 26 A.D., to March 18th, 29 A.D., the small difference is due to the fact that my ministry did not last a full three and one-half years, but slightly less than 3 years and three months, according to your calendar.

Daniel's original period of 1260 days for this expression of time was later supplemented by 30 days to make it 1290 and finally by 45 days more for a total of 1335 days. 

As events actually took place, my ministry was 1172 days, plus 40 days up to the time of my ascension, plus 50 more days up to the Pentecost, a total of 1262 days, thus you see how close Daniel was in his prophecy; especially of his original figure of 1260 days.

The end of the Jewish dispensation, or the end of the Hebrew World, came with the Pentecost, for it was at that time that the Divine Love of the Father, which was first bestowed upon me, was granted to my followers in abundance, and the Mosaic Laws superseded by the New Covenant and the New Birth.

As Daniel predicted, it was then that the Hebrew rituals of sacrifice and oblations were set aside as having no binding force, and the Son of Man was seen by many riding on the clouds of glory, Daniel's way of describing my appearance to my disciples following my death and at my ascension on the Mt. of Olives.

The prediction concerning the time of the abomination 1290 days before the end of my public ministry, referred not to that of Antiochus Epiphanus, who profaned the Temple in 175 B.C., nor that of Herod in 14 B.C., but that of Pontious Pilate, who, when he began to rule in Judea in A.D. 26, committed as one of his first acts, a deed of desecration of the Temple, ordering Roman soldiers to enter therein with their idolatrous standards and banners. 

Daniel's estimate of 1290 days, as I have already explained, was a little longer than the events themselves, which were 1212 days (1172 to the crucifixion and 40 more to the ascension), so that the profanation prediction occurred beginning January 1, A.D. 26, and lasted more than a week.

The final week of years, between A.D. 30 and 36, follows the cutting off of the Messiah, and ends with the persecution of the disciples in Jerusalem. 

Daniel, as I have said, thought that the destruction of the city would follow almost immediately after the Messiah's death, and perhaps it should have been so, but for the period of some decades which the Father in His Goodness and Mercy and Love bestowed upon His people as a time of grace to turn to the Father and His Love; and the Father is still seeking the opportunity to bestow His Divine Love upon those of His children to whom he first revealed through me, His Messiah, the great gift of His Immortality.

I think I have written enough tonight to show the importance and explain the meaning of the prophecy of Daniel, for besides indicating what were the expectations of the Jews with respect to my coming, it points to dates in my life and ministry which otherwise are not available, and it shows that, if interpreted correctly, more was known concerning me and the time of my coming than has been generally understood. 

I shall stop now, with my love to you and Dr. Stone and, urging you all who are working for the cause of the Kingdom, to pray in all earnestness of soul for the inflowing of the Father's Love and in faith that this Love of the Father will satisfy your needs, in this world as in the next, I shall say good-night and sign myself,

Jesus of the Bible
Master of the Celestial Heavens

Thursday, April 18, 2013

Matthew Wrote the Passage on Divorce

I am here, Jesus:

I shall write my message to you on one of the most puzzling passages in the gospel of Matthew that confronts every student of the New Testament, and that is the subject of divorce as Matthew is supposed to have written it.

All I can say is that Matthew did write the passage on divorce, but with certain differences that render the meaning and interpretation entirely different.

In the first place, divorce itself, while not evil, merely gives recognition to a state that arises from an evil condition between two souls that are suffering from evil spirits or from the evil desires that beset these souls, and which cause such inharmony between them that they cannot endure each other's company and they desire to part.

Now such an act of divorce, as I have said, simply recognizes such inharmony of soul as a reality, and it is not the solution to the problem of marriage which is beset by the difficulties caused by the actions of the evil souls.

The solution is not divorce, but removal of the evil that afflicts the souls, and such evil can only be removed by a great effort on the part of the individuals in question, the exercise of their natural love, or better still, by the Divine Love entering into the souls of the marriage partners and thus causing the elimination of those evils afflicting their souls.

And with the elimination of these evils the souls regain their pristine purity and harmony is regained in the marriage state.

It is for this reason that I did not approve of divorce, whereas Moses had to tolerate it because the Divine Love was unknown at the time of Moses and he therefore had to condone a situation which arose from the hardness of men's hearts and here in referring to Moses' law I referred to man's use of the bill of divorcement rather than that of the woman, who at this time was subjected to man's domination in things of conjugal status, and he was the aggressor much more often than the woman.

When I appeared in Palestine to commence my ministry, it was possible for mankind to receive the Divine Love through the Holy Spirit and men with faith in my doctrine that the Kingdom of God was at hand, could, by applying my teachings, receive the Divine Love and obtain that transformation of their souls that would obviate the necessity of divorce through the transformation of their soul condition from one of evil to that of pure angels, with nothing but natural and divine love for the marriage the marriage partner.

At the least, the Divine Love operating in the souls of mortals could render these souls so free from evil as to make marriage harmonious.

When I spoke then of divorce in a way that showed that separation from a woman and marriage to another merely caused the man to commit adultery, and the man who married the woman thus put away, to also commit adultery, I meant to picture a condition of sin in an otherwise perfect condition of soul.

In the state of the Jewish nation at the time, the action of divorce was a necessary evil and I had no intention of decreeing that divorce as had been granted by the law of Moses should be eliminated, for conditions affecting husband and wife were even worse in my day than in the time of Moses and the consequent use of my word as a law to be observed by Christians in later times was not my intention at all, since I was simply stating an ideal.

Furthermore, I never said that a woman should be divorced on the grounds of adultery, as the New Testament puts it, for this phrase "Except for adultery" was inserted later by a writer who, in accordance with later views, took a very harsh attitude towards marital sinners.

This attitude does not represent my true ideas on the subject, for my real attitude towards the adulterous wife is very clearly demonstrated by the passage in John which portrays my words to the Jews who brought an erring wife before me; and these words were that she should be forgiven because no accuser, and that included the offended husband, was without sin.

All sinners, if repenting of their sins in good faith, could come before the Heavenly Father in trust in His Love and Mercy and this includes not only the thief and the murderer but the adulteress as well.

So you see how well meaning but misguided writers who had no conception of my real teachings put an entirely different interpretation upon my sayings and actually put words into my mouth that I never said; and this defiling of my teachings has brought untold woe to mankind for many hundreds of years and has caused the writer terrible years of torture in the hells for his well-meaning insertions.

I would like to state that divorce is admissible where it terminates a state of fornication in the eyes of God even though a marriage is observed by man and that is when both partners married for other considerations except love, which is the only true justification for marriage; and where there are children, the divorce between such couples simply causes more hell on earth for parents and children and is one of the greatest causes of unhappiness on earth.

Hence, couples should under all conditions seek to work out a solution for themselves and their children if this is at all possible through the exercise of their natural love and the purification of their souls, but as I have said before, through acknowledging that God is our heavenly Father and that He seeks to help mortals, if mortals will only turn to Him and seek His help with all the earnestness of their souls, into which the Divine Love can then be conveyed with its consequent elimination of evil from these souls and their transformation in the Divine Essence.

Into this most important phase of man's existence as in all the others, the Divine Love will bring peace and happiness and harmony and will result in the avoidance of the terrible hells reserved for man whose soul is damaged by his evil desires and inclinations.

I will continue with the New Testament and its truths and falsities, and I want to talk to you about the Divine Love in one of the passages concerning the rich young man who appeared to me and asked me how he could obtain salvation for his soul and the way the New Testament describes this meeting between us leads the reader to assume that my great message to mankind was nothing more than the ten commandments, for several of the most important ones concerning man's love of God are omitted completely and only those dealings with man's relationship to other men are given.

When the young man declared to me that he had obeyed all of these commandments and that he wished to know what else he had to obey or what else he had to do to merit salvation, I told him to give away all his property, become poor and to follow me.

Well, this makes a very nice story in the New Testament and is one that is usually read with interest and accepted by all who understand that the ten commandments given to the children of Israel by Moses were in reality the laws of God pertaining to the moral code.

But, they do not realize that if that were all that I had come to Palestine to teach, then there was no need of Jesus, for Moses had already given these commandments and I could do nothing more than to confirm what Moses had already proclaimed.

As a matter of fact, I did teach the laws of Moses because they lead to the pure but not divine angelic state which can be reached through obedience to the moral code, but my mission, as you know, was to teach not the law, but Grace.

That is to say, freedom from sin, not by obedience to law, but through the transformation of the soul through the Divine Love's being conveyed into that soul through the Holy Spirit.

That is precisely what I taught the rich young boy who appeared to me in order to learn the way to salvation, for the love of man to man and love to the Father do not lead to salvation in the sense that they give man immortality and At-onement with the Father.

I therefore taught the young man the New Gospel of Grace and the Divine Love, which was superior to loving God and reverencing God in the prescribed way, as found in the first three commandments of Moses, and later writers of the gospel, in their copying and recopying, could not understand my allusions to and teaching of the Divine Love superior to the laws of love to God, which was, as one might say, a very part of their being, and they gradually eliminated all references to this teaching as well as to those Mosaic commandments requiring love of man to God, for one could not be stricken out without the other, and allowing the Gospels to deal merely with the relationship of man to man and avoidance of sin through material possessions and desire for them.

And thus, it was that once again my teachings were nullified by these copyists in the most important aspect of my mission -- the announcement of the glad tidings of the rebestowal of the gift of Divine Love and the resultant decrease in the ability of man to understand my true mission.

One of the things which should be kept in mind, however, in the reading of the passage in Mark and Luke is that there is absolutely no reference to the vicarious atonement through my blood on the cross as the means of salvation when the direct question was put by the rich young man, and I point to this omission as a proof positive that the entire conception of the vicarious atonement was a much later conception and never formed part of the original writings of my disciples, but was an afterthought that took form and shape when the teachings of the New Birth had been eliminated and a new conception of salvation was introduced in a way to conciliate the old Jews, and they made me the sacrifice that would cleanse the sins of mankind through the shedding of my blood.

You know that I have dealt at length with this subject before and so have my disciples in their message through Mr. Padgett but I have deemed it appropriate to refer to it again in connection with a definite incident related in the New Testament and to emphasize its falsity.
Jesus of the Bible
Master of the Celestial Heavens

Friday, April 5, 2013

Jesus declares his "New Gospel to all men"

January 24th, 1915
Washington D.C.

I am here, Jesus.

When I was on earth I was not worshiped as God, but was considered merely as the son of God in the sense that in me were imposed the Truths of my Father and many of His wonderful and mysterious powers.

I did not proclaim myself to be God, neither did I permit any of my disciples to believe that I was God, but only that I was His beloved son sent to proclaim to mankind His truths, and show them the way to the Love of the Father.

I was not different from other men, except that I possessed to a degree this Love of God, which made me free from sin, and prevented the evils that formed a part of the nature of men from becoming a part of my nature.

No man who believes that I am God has a knowledge of the truth, or is obeying the commandments of God by worshiping me.

Such worshipers are blaspheming and are doing the cause of God and my teachings great injury.

Many a man would have become a true believer in and worshiper of the Father and follower of my teachings, had not this blasphemous dogma been interpolated into the Bible.

It was not with my authority, or in consequence of my teachings that such a very injurious doctrine was promulgated or believed in.

I am only a son of my Father as you are, and while I was always free from sin and error, as regards the true conception of my Father's true relationship to mankind, yet you are His son also; and if you will seek earnestly and pray to the Father with faith, you may become as free from sin and error as I was then, and am now.

The Father is Himself, alone.

There is no other God besides Him, and no other God to be worshiped.

I am His teacher of truth, and am the Way, the Truth and the Life, because in me are those qualities of good and knowledge which fit me to show the way and lead men to eternal life in the Father, and to teach them that God has prepared a Kingdom in which they may live forever, if they so desire.

But not withstanding my teachings, men and those who have assumed high places in what is called the Christian Church, impose doctrines so at variance with the truth, that, in these latter days, many men in the exercise of an enlightened freedom and of reason, have become infidels and turned away from God and His Love, and have thought and taught that man, himself, is sufficient for his own salvation.

The time has come when these men must be taught to know that while the teachings of these professed authorities on the truths of God are all wrong, they, these same men, are in error when they refuse to believe in God and my teachings.

What my teachings are, I know it is difficult to understand from the writings of the New Testament, for many things therein contained I never said, and many things that I did say are not written therein.

I am now going to give to the world the truths as I taught them when on earth, and many that I never disclosed to my disciples or inspired others to write.

No man can come to the Father's Love, except he be born again. This is the great and fundamental Truth which men must learn and believe, for without this New Birth men cannot partake of the Divine Essence of God's Love, which, when possessed by a man, makes him at one with the Father.

This  Divine Love comes to man by the workings of the Holy Spirit, causing this love to flow into the heart and soul, and filling it, so that all sin and error must be eradicated.

I am not going to tell to-night just how this working of the spirit operates, but, I say, if a man will pray to the Father and believe, and earnestly ask that this Love be given him, he will receive it; and when it comes into his soul he will realize it.

Let not men think that by any effort of their own they can come into this union with the Father, because they cannot.

No river can rise higher than its source; and no man who has only the natural love and filled with error can of his own powers cause that natural love to partake of the Divine, or his nature to be relieved of such sin and error.

Man is a mere creature and cannot create anything higher than himself; so man cannot rise to the nature of the Divine, unless the Divine first comes into that man and makes him a part of Its Own Divinity.

All men who do not get a part of this Divine Essence will be left in their natural state, and while they may progress to higher degrees of goodness and freedom from sin and from everything that tends to make them unhappy, yet, they will be only natural men, still.

I came into the world to show men the way to this Divine Love of the Father and teach them his spiritual truths, and my mission was that in all its perfection, and incidentally, to teach them the way to greater happiness on earth as well as in the spirit world by teaching them the way to the purification of the natural love; even though they neglected to seek for and obtain this Divine Love and become one with the Father.

Let men ponder this momentous question, and they will learn that the happiness of the natural man, and the happiness of the man who has obtained the attributes of Divinity, are very different, and in all eternity must be separate and distinct.

My teachings are not very hard to understand and follow, and if men will only listen to them and believe them and follow them, they will learn the way and obtain the one perfect state of happiness which the Father has prepared for His children.

No man can obtain this state of Celestial bliss, unless he first gets this Divine Love of the Father, and so becomes at one with the Father.

I know it is thought and taught that morality and correct living and great natural love will assure a man's future happiness, and to a degree this is true, but this happiness is not that greater happiness which God desires His children to have; and to show the way to which I came to earth to teach.

But in some hearts and minds my truths found a lodgement, and were preserved to save mankind from total spiritual darkness and a relapse to worship of form and ceremony only.

I have written you this to show that you must not let the teachings of the Bible, and what men wrote or professed to have written therein, keep you from receiving and understanding what I write.

I shall write no more to-night, but I will continue to tell you the Truths which will be "My New Gospel to all men," and when they have heard my messages they will believe that there is only one God, and only one to be worshiped.

With my love and blessings I close for this time.

Wednesday, April 3, 2013

Lazarus was not Dead, Only Unconscious

I am here, Jesus:

I wish to explain more thoroughly and with textual references my visit to the house of Lazarus and my healing him of the unconscious state, which has been erroneously described as death by the gospel copyists, as I have already written through Mr. Padgett.

I did not say, "This sickness is not unto death, but for the glory of God, that the Son of Man might be glorified thereby," for this meant that the sickness would not end in death, only because I might be glorified by raising him from death. 

Rather did I say, "This sickness is not unto death, for through the power of God will the Son of God heal and be glorified," which simply meant, I would show I had been sent by God by curing Lazarus of his illness. 

Furthermore, I did say, as recorded in John, Chapter 11, and verse 11, "Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep."

 Now the gospel of John, which at this point was not written by John, declares that by sleep, I meant death, and this is not true, for had I meant that Lazarus was dead, I would have used the expressions which were used to indicate death, and these were, "To sleep with one's fathers," or "To sleep in the dust," or "To sleep a perpetual sleep." 

Hence when I said, "Lazarus was asleep," I meant that he was in that unconscious state, when one is dying in sleep.

In the same, way, Thomas the Twin did not say, "Let us go and die with him," meaning Lazarus, (verse 16) nor did he have in mind to go and die with me, on the supposition that I might be taken by the Temple hirelings, for this too was inserted many years after the Crucifixion to exaggerate the danger which beset me and my resolution in confronting them, although it is true that I was aware of the animosity with which they regarded me. 

When I wept, and this is true, for I did weep, it was because I was touched and my emotions of love for him aroused more because he had been entombed as dead and brought to such a pass, and not because I thought he was dead, for I knew he was not.

I also wish to explain to you some of the expressions which, if not correctly understood, tend to give an impression of cruelty and indifference to human suffering in my teachings, for I never advocated or taught mutilation of the body in any form and any such sayings attributed to me in the gospels were never said by me and thus could not have been written by the gospel writers.

Take the expression, " If thy right eye offend thee, pluck it out and cast it from thee for it is profitable for thee that one of thy members should perish and not that thy whole body be cast into hell."

This does not give the true meaning of my saying, for I meant that the eye reflects the state of the soul, the seat of the emotions, so that if the eye reveals a wicked emotion, it means the soul is possessed of a wicked emotion, and by plucking out the wicked eye, I simply meant to pluck out the evil emotion from the soul.

In the same way, my reference to cutting off the hand that offends, did not mean, to refer literally to the physical hand, but to the action performed by the hand resulting from a sinful soul, and I simply meant eradication of the evil emotion in the soul resulting in an evil action.

Physical plucking out of an eye or cutting off of a limb could have no effect on the body as far as freeing it from sin, for it is not the body but the soul that is sinful, as the body simply carries out the desires of the soul, nor could such mutilations have any effect upon the soul in the way of eliminating sin, for sin in mankind is eliminated through will power and prayer for the Father's Love and through a change in soul condition which causes man to turn to God and in earnestness of prayer to seek forgiveness; and forgiveness is brought about through the change in the soul condition, or, as I said, by the elimination of the wicked emotion, in the soul. 

Thus you will understand that I never said, nor could my disciples have written. "For it is profitable for thee that one of thy members should perish and not that thy whole body should be cast into hell." 

You see why I am anxious to write you and give mankind the truths of what I said, for these are the truths of the Father and His Divine Love.

And again, as reported in Matthew, Chapter 19, verse 12, when I said: There are some eunuchs which have made themselves eunuchs for the kingdom of heaven's sake, I did not preach or teach cutting off of the testicles, but the expression was simply a reference to the prophet Isaiah, Chapter 56, verses 3-5, wherein the eunuch mentioned was simply the Gentile who believed in the Hebrew Deity, but who was deemed "cut off," so to speak, or separated from the vine of Israel because he was not a member of the Jewish race.

Such a Gentile, if a believer in Jehovah, was not to be considered a "dry tree" or non-productive and cut off from the vine of Israel. In short, a eunuch in this sense meant a convert to the Jewish religion. 

I did not teach that men should mutilate their God-given bodies to eliminate an emotion which in the minds of early Christians had become associated with sin.

Such a feeling, given to man by God for a given purpose, is never displeasing to God when it is in harmony with his laws, but when it is not in harmony with God's laws, may be kept away through prayers for the Divine Love, so that material thoughts and desires may disappear and be replaced by emotions and thoughts of a spiritual nature. Of course, when in the previous sentence I said, "there are some eunuchs which were made eunuchs of men", it was a play upon words, for here I referred to physical mutilation imposed upon men who served in women's quarters among Oriental rulers.

I think I have said enough regarding misinterpretations and distortions of my sayings in the New Testament, of which there are many more, and so with my love and blessings I shall stop and sign myself.

Your Elder Brother and Friend.

Jesus of the Bible
Master of the Celestial Heavens