| World Scripture, A Comparative Anthology Of Sacred Texts |  |
Editor, Andrew Wilson

Rejected By The World

The founders of religion inevitably met resistance, disbelief, and persecution when they attempted to spread their message. Thus Moses endured the murmurings of his people, Muhammad was branded a charlatan and pursued by his fellow tribesmen of the Quraysh, and Jesus was rejected and slandered by many of the Jews of his day and eventually was executed as an insurrectionist. Confucius was unsuccessful in his efforts to get his teachings accepted by the leaders of his day, and Lao Tzu describes his plight as that of a social outcast. Mahavira and even Buddha, whose ministry is glorified by later traditions, were abused and ridiculed as they wandered from town to town. Yet even more profound than the pains and travails which they suffered in the body was the inner agony of loneliness as these founders wandered about, with no one to understand them or sympathize with their minds. Their only solace was their single-minded devotion to God or their conviction about the truth which they, alone in the world, could understand.

Moses and Aaron went to Pharaoh and said, "Thus says the Lord, the God of Israel, 'Let my people go, that they may hold a feast to me in the wilderness.'" But Pharaoh said, "Who is the Lord, that I should heed his voice and let Israel go? I do not know the Lord, and moreover I will not let Israel go." Then they said, "The God of the Hebrews has met with us; let us go, we pray, a three days' journey into the wilderness, and sacrifice to the Lord our God, lest he fall upon us with pestilence or with the sword." But the king of Egypt said to them, "Moses and Aaron, why do you take the people away from their work? Get to your burdens."... The same day Pharaoh commanded the taskmasters of the people and their foremen, "You shall no longer give the people straw to make bricks, as heretofore; let them go and gather straw for themselves. But the number of bricks which they made heretofore you shall lay upon them, you shall by no means lessen it; for they are idle; therefore they cry, 'Let us go and offer sacrifice to our God.' Let heavier work be laid upon the men that they may labor at it and pay no regard to lying words."...

The foremen of the people of Israel saw that they were in evil plight, when they said, "You shall by no means lessen your daily number of bricks." They met Moses and Aaron, who were waiting for them, as they came forth from Pharaoh; and they said to them, "The Lord look upon you and judge, because you have made us offensive in the sight of Pharaoh and his servants, and have put a sword in their hand to kill us."

Then Moses turned again to the Lord and said, "O Lord, why have you done evil to this people? Why did you ever send me? For since I came to Pharaoh to speak in your name, he has done evil to this people, and you have not delivered your people at all." But the Lord said to Moses... "I will harden Pharaoh's heart, and though I multiply my signs and wonders in the land of Egypt, Pharaoh will not listen to you; then I will lay my hand upon Egypt and bring forth my hosts, my people the sons of Israel, out of the land of Egypt by great acts of judgment. And the Egyptians shall know that I am the Lord, when I stretch forth my hand upon Egypt and bring out the people of Israel from among them."

Judaism and Christianity. Exodus 5.1-7.5

The whole congregation of the people of Israel murmured against Moses and Aaron in the wilderness, and said to them, "Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the fleshpots and ate bread to the full; for you have brought us out into this wilderness to kill this whole assembly with hunger."

Judaism and Christianity. Exodus 16.2-3

We gave Abraham of old his proper course, for We were aware of him, when he said to his father and his people, "What are these images to which you pay devotion?" They said, "We found our fathers worshippers of them." He said, "Truly you and your fathers were in plain error." They said, "Do you bring us the truth, or are you some jester?" He said, "No, but your Lord is the Lord of the heavens and the earth, who created them; and I am of those who testify to that. And, by God, I shall circumvent your idols after you have gone away and turned your backs." Then he reduced them to fragments, all save the chief of them, that perhaps they might have recourse to it.

They said, "Who has done this to our gods? Surely it must be some evil- doer." [Others] said, "We heard a youth make mention of them, one called Abraham." They said, "Bring him here before the people's eyes that they may testify." They said, "Are you the one who has done this to our gods, Abraham?" He said, "No, their chief has done it. So question them, if they can speak." Then they gathered apart and said, "You yourselves are the wrongdoers," and they were utterly confounded. Then they said [to Abraham], "You know well that they do not speak." He said, "Do you worship instead of God that which cannot profit you at all, nor harm you? Fie on you and all that you worship instead of God! Have you then no sense?"

They said, "Burn him and stand by your gods, if you will!" We said, "O fire, be coolness and peace for Abraham!" They wished to set a snare for him, but We made them the greater losers. And we rescued him and Lot, and brought them to the land that We have blessed for all peoples.

Islam. Qur'an 21.51-71

The true light that enlightens every man was coming into the world. He was in the world, and the world was made through him, yet the world knew him not. He came to his own home, and his own people received him not.

Christianity. John 1.9-11

A scribe came up and said to him, "Teacher, I will follow you wherever you go." And Jesus said to him, "Foxes have holes, and birds of the air have nests, but the Son of man has nowhere to lay his head."

Christianity. Matthew 8.19-20

He went away from there and came to his own country; and his disciples followed him. And on the sabbath he began to teach in the synagogue; and many who heard him were astonished, saying, "Where did this man get all this? What is the wisdom given to him? What mighty works are wrought by his hands! Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?" And they took offense at him. And Jesus said to them, "A prophet is not without honor, except in his own country, and among his own kin, and in his own house."

Christianity. Mark 6.1-4

Exodus 16.2-3: Moses struggled with a rebellious people even after they had escaped from Egypt. Having been raised with a slave mentality, it was not easy for the Hebrews to have the courage to go forward into the Promised Land. Qur'an 21.51-71: Though this episode is not found in the Bible, it is well attested in Jewish and Christian traditions. See Qur'an 19.41-58, p. 655. On trial by fire, see Daniel 3.1-28, pp. 883f; Ramayana, Yuddha Kanda 118-20, pp. 783f. John 1.9-11: Cf. Matthew 23.37, p. 458. Matthew 8.19-20: Cf. Forty Hadith of an-Nawawi 40, p. 960. Mark 6.1-4: On the persecution which Jesus endured during his lifetime, see also Mark 3.31-35, p. 957 and note; Matthew 5.11-12, p. 879; 10.24-25, p. 821; 12.9-14, p. 862; 12.22-24, p. 379; Acts 7.51-53, pp. 887f.; Isaiah 53.1-12, pp. 639f.

And [Jesus] came out, and went, as was his custom, to the Mount of Olives; and the disciples followed him. And when he came to the place he said to them, "Pray that you may not enter into temptation." And he withdrew from them about a stone's throw, and knelt down and prayed, "Father, if thou art willing, remove this cup from me; nevertheless not my will, but thine, be done." And there appeared to him an angel from heaven, strengthening him. And being in an agony he prayed more earnestly; and his sweat became like great drops of blood falling down upon the ground. And when he rose from prayer, he came to the disciples and found them sleeping for sorrow, and he said to them, "Why do you sleep? Rise and pray that you may not enter into temptation."

While he was still speaking, there came a crowd, and the man called Judas, one of the twelve, was leading them. He drew near to Jesus to kiss him; but Jesus said to him, "Judas, would you betray the Son of man with a kiss?" And when those who were about him saw what would follow, they said, "Lord, shall we strike with the sword?" And one of them struck the slave of the high priest and cut off his right ear. But Jesus said, "No more of this!" And he touched his ear and healed him. Then Jesus said to the chief priests and officers of the temple and the elders, who had come out against him, "Have you come out as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness." Then they seized him and led him away, bringing him into the high priest's house....

Now the men who were holding Jesus mocked him and beat him; they also blindfolded him and asked him, "Prophesy! Who is it that struck you?" And they spoke many other words against him, reviling him. When day came, the assembly of the elders of the people gathered together, both chief priests and scribes; and they led him away to their council, and they said, "If you are the Christ, tell us." But he said to them, "If I tell you, you will not believe; and if I ask you, you will not answer. But from now on the Son of man shall be seated at the right hand of the power of God." And they all said, "Are you the Son of God, then?" And he said to them, "You say that I am." And they said, "What further testimony do we need? We have heard it ourselves from his own lips."

Then the whole company of them arose, and brought him before Pilate. And they began to accuse him, saying, "We found this man perverting our nation, and forbidding us to give tribute to Caesar, saying that he himself is Christ a king. And Pilate asked him, "Are you the King of the Jews?" And he answered him, "You have said so." And Pilate said to the chief priests and the multitudes, "I find no crime in this man.... Behold, nothing deserving of death has been done by him. I will therefore chastise him and release him."

But they all cried out together, "Away with this man, and release to us Barabbas"--a man who had been thrown into prison for an insurrection started in the city, and for murder. Pilate addressed them once more, desiring to release Jesus; but they shouted out, "Crucify, crucify him!" A third time he said to them, "Why, what evil has he done? I have found in him no crime deserving death; I will therefore chastise him and release him." But they were urgent, demanding with loud cries that he should be crucified. And their voices prevailed. So Pilate gave sentence that their demand should be granted. He released the man who had been thrown into prison for insurrection and murder, but Jesus he delivered up to their will.

And as they led him away, they seized one Simon of Cyrene, who was coming in from the country, and laid on him the cross, to carry it behind Jesus....

Two others also, who were criminals, were led away to be put to death with him. And when they came to the place which is called The Skull [Calvary], there they crucified him, and the criminals, one on the right and one on the left. And Jesus said, "Father, forgive them; for they know not what they do." And they cast lots to divide his garments. And the people stood by, watching; but the rulers scoffed at him, saying, "He has saved others; let him save himself, if he is the Christ of God, his Chosen One!" The soldiers also mocked him, coming up and offering him vinegar, and saying, "If you are the King of the Jews, save yourself!" There was also an inscription over him, "This is the King of the Jews."

One of the criminals who were hanged railed at him, saying, "Are you not the Christ? Save yourself and us!" But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly; for we are receiving the due reward of our deeds; but this man has done nothing wrong." And he said, "Jesus, remember me when you come into your kingdom." And he said to him, "Truly I say to you, today you will be with me in Paradise."

It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, while the sun's light failed; and the curtain of the temple was torn in two. Then Jesus, crying with a loud voice, said, "Father, into Thy hands I commit my spirit!" And having said this he breathed his last.

Christianity. Luke 22.39-23.46

The Messenger says, "O my Lord, behold, my people have taken this Qur'an as a thing to be shunned." Even so We have appointed to every Prophet an enemy from among the sinners; but your Lord suffices as a guide and as a helper.

Islam. Qur'an 25.30-31

When you recite the Qur'an We place between you and those who believe not in the hereafter a hidden barrier; and We place upon their hearts veils lest they should understand it, and in their ears a deafness; and when you make mention of your Lord alone in the Qur'an, they turn their backs in aversion.

Islam. Qur'an 17.45-46

By the Pen and by the record which men write, you are not, by the grace of your Lord, mad or possessed. Nay, verily for you is a reward unfailing, and you stand on an exalted standard of character. Soon you will see, and they will see, which of you is afflicted with madness. Verily it is your Lord who knows best, who among men has strayed from His path: and He knows best those who receive guidance.

Islam. Qur'an 68.1-7

Luke 22-23: This is a narrative of Jesus' passion. Cf. Isaiah 53.1-12, pp. 639f., which this passion fulfills in many of its details. Qur'an 25.30-31: Cf. Qur'an 6.112, p. 447; 43.22-25, p. 673. Qur'an 17.45-46: Cf. Qur'an 62.11, p. 937.

When the Apostle openly displayed Islam as God ordered him his people did not withdraw or turn against him, so far as I have heard, until he spoke disparagingly of their gods. When he did that they took great offense and resolved unanimously to treat him as an enemy, except those whom God had protected by Islam from such evil, but they were a despised minority. Abu Talib, his uncle, treated the Apostle kindly and protected him, the latter continuing to obey God's commands, nothing turning him back. When the Quraysh saw that he would not yield to them and withdrew from them and insulted their gods and that his uncle treated him kindly and stood up in his defense and would not give him up to them, some of their leading men went to Abu Talib... and said, "O Abu Talib, your nephew has cursed our gods, insulted our religion, mocked our way of life and accused our forefathers of error; either you must stop him or you must let us get at him, for you yourself are in the same position as we are in opposition to him and we will rid you of him." He gave them a conciliatory reply and a soft answer and they went away.

The Apostle continued on his way, publishing God's religion and calling men thereto. In consequence his relations with Quraysh deteriorated and men withdrew from him in enmity. They were always talking about him and inciting one another against him. Then they went to Abu Talib a second time and said, "You have a high and lofty position among us, and we have asked you to put a stop to your nephew's activities but you have not done so. By God, we cannot endure that our fathers should be reviled, our customs mocked and our gods insulted. Until you rid us of him we will fight the pair of you until one side perishes," or words to that effect. Thus saying, they went off. Abu Talib was deeply distressed at the breach with his people and their enmity but he could not desert the Apostle and give him up to them.

After hearing these words from the Quraysh, Abu Talib sent for his nephew and told him what his people had said. "Spare me and yourself," he said. "Do not put on me a burden greater than I can bear." The Apostle thought that his uncle had the idea of abandoning and betraying him, and that he was going to lose his help and support. He answered, "O my uncle, by God, if they put the sun in my right hand and the moon in my left on condition that I abandoned this course, until God has made it victorious or I perish therein, I would not abandon it." Then the Apostle broke into tears, and got up. As he turned away his uncle called him and said, "Come back, my nephew," and when he came back, he said, "Go and say what you please, for by God I will never give you up on any account."

Islam. Sirat Rasul Allah

The Thaqif... stirred up their louts and slaves to insult him and cry after him until a crowd came together, and compelled him to take refuge in an orchard belonging to `Utba b. Rabi`a and his brother Shayba who were in it at the time. The louts who had followed him went back, and he made for the shade of a vine and sat there while the two men watched him, observing what he had to endure from the local louts....

When the Apostle reached safety he said, so I am told, "O God, to Thee I complain of my weakness, little resource, and lowliness before men. O Most Merciful, Thou art the Lord of the weak, and Thou art my Lord. To whom wilt Thou confide me? To one afar who will misuse me? Or to an enemy to whom Thou hast given power over me? If Thou art not angry with me I care not. Thy favor is more wide for me. I take refuge in the light of Thy countenance by which the darkness is illumined, and the things of this world and the next are rightly ordered, lest Thy anger descend upon me or Thy wrath light upon me. It is for Thee to be satisfied until Thou art well pleased. There is no power and no might save in Thee."

Islam. Sirat Rasul Allah

As an elephant in the battlefield withstands the arrows shot from a bow, even so will I endure abuse.

Buddhism. Dhammapada 320

Now at that time very distinguished young men belonging to the respectable families in Magadha were living the holy life under the Lord. People looked down upon, criticized, spread it about, saying, "The recluse Gotama gets along by making [us] childless, the recluse Gotama gets along by making [us] widows, the recluse Gotama gets along by breaking up families... Who now will be led away by him?"

Buddhism. Vinaya Pitaka i.43

Bhaddiya, it seems that some recluses and brahmins are vain and empty liars and misrepresent me contrary to facts as being one who holds such a view, in saying, "The recluse Gotama is a conjurer and he knows a conjuring technique by means of which he lures away the followers of other sects."

Buddhism. Anguttara Nikaya ii.193

At one time Sakyamuni Buddha was staying in the town of Kausambi. In this town there was one who resented him and who bribed wicked men to circulate false stories about him. Under these circumstances it was difficult for his disciples to get sufficient food from their begging, and there was much abuse.

Ananda said to Sakyamuni, "We had better not stay in a town like this. There are other and better towns to go to. We had better leave this town."

The Blessed One replied, "Suppose the next town is like this, what shall we do then?"

"Then we move to another."

The Blessed One said, "No, Ananda, there will be no end in that way. We had better remain here and bear the abuse patiently until it ceases, and then we move to another place. There are profit and loss, slander and honor, praise and abuse, suffering and pleasure in this world; the Enlightened One is not controlled by these external things; they will cease as quickly as they come."

Buddhism. Dhammapada Commentary

In the province called Laat, local dogs often attacked the Lord. While some people warded them off or shooed them away, and other monks traversing that region carried sticks to frighten the dogs... the Lord had no stick nor any other safety device. He ambulated across the region by virtue of his rugged will.

In Laat province certain people would injure the Lord with sticks, fists, lances, blades, stones, and broken utensils. Others would lacerate the Lord's body. A few would spit on him. Others would throw dust at him. Some people jeered him and pulled him to the ground.... When the Lord sat in a meditative posture, it seemed strange to the onlookers and they would forcibly change his posture. The Lord suffered all this maltreatment as if he had nothing to do with his body....

The Lord never craved anybody's protection. Frequently, human beings or the organic world tortured him. Some people volunteered to save him from such discomforts but the Lord invariably declined such offers. It was his conviction that one cannot realize oneself while seeking another's refuge.

Jainism. Acarangasutra 9

Dhammapada Commentary: Once the order was falsely accused by religions rivals of murdering a female ascetic. The Buddha remarked, "This noise, monks, will not last long. It will last just seven days. After seven days it will vanish away." Udana 45.

To what land shall I flee? Where bend my steps? I am thrust out from family and tribe; I have no favor from the village to which I would belong, Nor from the wicked rulers of the country: How then, O Lord, shall I obtain Thy favor?

I know, O Wise One, why I am powerless: My cattle are few, and I have few men. To Thee I address my lament: attend unto it, O Lord, And grant me the support which friend would give to friend. As Righteousness, teach the possession of the Good Mind.

When, O Wise One, shall the wills of the future saviors come forth, The dawns of the days when, through powerful judgment, The world shall uphold Righteousness? To whom will help come through the Good Mind? To me, for I am chosen for the revelation by Thee, O Lord.

Zoroastrianism. Avesta, Yasna 46.1-3

Confucius went on to Cheng, and the Master and disciples lost track of each other. While Confucius stood alone at the east gate of the outer city the natives reported to Tsekung, "There is a man at the east gate whose forehead is like that of Emperor Yao, whose neck resembles that of an ancient minister, Kaoyao.... He looks crestfallen like a homeless, wandering dog." Tsekung told Confucius this story, and Confucius smiled and said, "I don't know about the descriptions of my figure, but as for resembling a homeless, wandering dog, he is quite right, he is quite right!"

Confucianism. Ssu-ma Ch'ien, Shih Chi 47

In the spring of the fourteenth year of Duke Ai of Lu (481 <B.C.) there was a hunt in the country and Baron Shusun's driver, by the name of Chusang, caught a strange animal which was regarded as bad luck. Confucius looked at it and declared it was a unicorn, and then the people brought the animal home. Confucius then said, "Alas, no tortoise bearing magic anagrams has appeared in the Yellow River, and no sacred writings have come out of the River Lo. I have given up."... And he heaved a sigh, saying, "There is no one in the world who understands me." And Tsekung said, "Why do you say that there is no one in the world who understands you?" And Confucius said, "I don't blame Heaven, and I don't blame mankind. All I try to do is, my best to acquire knowledge, and to aim at a higher ideal. Perhaps Heaven is the only One who understands me!"

Confucianism. Ssu-ma Ch'ien, Shih Chi 47

Yasna 46.1-3: Zarathustra, like Confucius, fled his enemies and wandered about preaching the doctrine while looking for a prince to support him. But he had more success in life than did Confucius, for he found a prince, Vishtaspa, who accepted his teaching and put it into practice. Cf. Yasna 53.1-2, p. 618. Shih Chi 47: Cf. Analects 3.24, p. 618.

When under siege in K'uang, the Master said, "With King Wen dead, is not culture (wen) invested here in me? If Heaven intends culture to be destroyed, those who come after me will not be able to have any part of it. If Heaven does not intend this culture to be destroyed, then what can the men of K'uang do to me?"

Confucianism. Analects 9.5

[Being surrounded and short of food], Confucius knew that his disciples were angry and disappointed at heart, so he asked Tselu to come in and questioned him. "It is said in the Book of Songs, 'Neither buffaloes, nor tigers, they wander in the desert.' [A comparison to themselves]. Do you think that my teachings are wrong? How is it that I find myself now in this situation?" Tselu replied, "Perhaps we are not great enough and have not been able to win people's confidence in us. Perhaps we are not wise enough and people are not willing to follow our teachings." "Is that so?" said Confucius. "Ah Yu, if the great could always gain the confidence of the people, why did Poyi and Chuch'i have to go and die of starvation in the mountains? If the wise men could always have their teachings followed by others, why did Prince Pikan have to commit suicide?"

Tselu came out and Tsekung went in, and Confucius said, "Ah Sze, it is said in the Book of Songs, 'Neither buffaloes, nor tigers, they wander in the desert.' Are my teachings wrong? How is it that I find myself now in this situation?" Tsekung replied, "The Master's teachings are too great for the people, and that is why the world cannot accept them. Why don't you come down a little from your heights?" Confucius replied, "Ah Sze, a good farmer plants the field but cannot guarantee the harvest, and a good artisan can do a skillful job, but he cannot guarantee to please his customers. Now you are not interested in cultivating yourselves, but are only interested in being accepted by the people. I am afraid you are not setting the highest standard for yourself."

Tsekung came out and Yen Hui went in, and Confucius said, "Ah Hui, it is said in the Book of Songs, 'Neither buffaloes, nor tigers, they wander in the desert.' Are my teachings wrong? How is it that I find myself now in this situation?" Yen Hui replied, "The Master's teachings are so great. That is why the world cannot accept them. However, you should just do your best to spread the ideas. What do you care if they are not accepted? The very fact that your teachings are not accepted shows that you are a true gentleman. If the truth is not cultivated, the shame is ours; but if we have already strenuously cultivated the teachings of a moral order and they are not accepted by the people, it is the shame of those in power. What do you care if you are not accepted? The very fact that you are not accepted shows that you are a true gentleman." And Confucius was pleased and said smilingly, "Is that so? Oh, son of Yen, if you were a rich man, I would be your butler!"

Confucianism. Ssu-ma Ch'ien, Shih Chi 47

Shih Chi 47: Confucius was continually frustrated during his lifetime, for no prince in authority recognized his mission to bring true ethical government and peace to China. In this passage he complains that none of the traditional omens signaling the appearance of a true philosopher-king had appeared, and even a possible omen of the appearance of a sage--the unicorn--was not believed to be so by the people.

All men, indeed, are wreathed in smiles, As though feasting after the Great Sacrifice, As though going up to the Spring Carnival. I alone am inert, like a child that has not yet given sign, Like an infant that has not yet smiled. I droop and drift, as though I belonged nowhere. All men have enough to spare; I alone seem to have lost everything. Mine is indeed the mind of a very idiot, So dull am I. The world is full of people that shine; I alone am dark. They look lively and self-assured; I alone, depressed. I seem unsettled as the ocean; Blown adrift, never brought to a stop. All men can be put to some use; I alone am intractable and boorish. But wherein I most am different from men Is that I prize no sustenance that comes not from the Mother's breast.

Taoism. Tao Te Ching 20

Some brand me a ghost, some a goblin, Some call me mad; Nanak is a simple, humble man. Nanak is mad after the divine King, after Him crazy. Other than the Lord I recognize none. To be really crazy is to be fear-crazed of God, and other than the Lord, none other to recognize. A man would be mad, if he were to engage in this one sole task: He should realize the Lord's command and discard other kinds of understanding. Truly mad would he be, should he love the Lord, Should he look upon himself as foul, And the rest of the world as good.

Sikhism. Adi Granth, Maru, M.1, p. 991

Tao Te Ching 20: The Taoist sages also wondered about seeking a reception for their message of righteousness and peace; cf. Chuang Tzu 33, p. 1029. Maru, M.1: Guru Nanak was branded a madman by some people shortly after the revelation came to him at Sultanpur Lodhi. This verse is his response to that charge.

I have tasted prison life, not only under the communist regime but also in free Korea. I can never forget one former member who came up to me when I was being taken to the West Gate prison in Seoul. He looked at me and laughed scornfully, "You fool! Are you still doing this stupid thing?" I can never forget that man. At that moment I did not say anything to him, but in my heart I prayed, "God, give me a chance to testify to how righteous You are, and how I was obedient to You." This is just one instance of personal betrayal; there are too many to count. When I close my eyes and start to pray, tears always come forth. I have experienced so much agony and pain and heartbreak that I know God, and I am in a position to comfort Him.

No one understands me. My parents never understood, even my wife and children can never really understand. My understanding of God is a lonely understanding. You also can be a companion to that lonely God. I always feel how vulnerable and weak I am, but I know that God trusts and is depending on me to fulfill. When I see God's expectation I just have no way to sit still. I feel, "God, You are Almighty. You can do anything You want, but because of Your own precious children's failure You put Yourself in a position of such suffering. You don't need to suffer, but You have been helpless, waiting so long for some man You could depend on. God, I really sympathize with You. I understand You."

If anyone truly knew me internally then he just could not help but be crushed by sorrow. When spiritually enlightened people pray about me, God's response is always the same; He responds to their prayer in tears because when God thinks about His lonely champion here on earth, God just weeps. The vast entanglement of human history seems utterly impossible to ever reorganize, and even God hardly knew where to begin the dispensation. But one lonely man found the secret and lived through everything to bring the dispensation this far. Even for God, that was something to behold.

Day after day I continuously wept. My eyes became swollen and painful because the tears poured out in gallons. I could not even open my eyes to the sunlight. So many tears were shed in laying the foundation of this church. I will not explain this to you completely; if I were to tell you, then you would be responsible to also go that way, and I do not want that. I would rather leave an easier way for you.

Unification Church. Sun Myung Moon, 1-1-77

To seal the testimony of this book and the Book of Mormon, we announce the martyrdom of Joseph Smith the Prophet, and Hyrum Smith the Patriarch. They were shot in Carthage jail, on the 27th of June, 1844, about five o'clock p.m., by an armed mob--painted black--of from 150 to 200 persons. Hyrum was shot first and fell calmly, exclaiming: "I am a dead man!" Joseph leaped from the window, and was shot dead in the attempt, exclaiming, "O Lord my God!" They were both shot after they were dead, and both received four balls.

Church of Jesus Christ of Latter-day Saints. Doctrine and Covenants 135.1

Sun Myung Moon, 1-1-77: Sun Myung Moon's ministry encountered such hostility that he was imprisoned six times: once in Japan, twice in North Korea, twice in South Korea, and once in the United States. Cf. Divine Principle I.3.5.2, p. 1096. On the imprisonment of Baha'u'llah, see Tablets of Baha'u'llah Revealed After the Kitab-i-Aqdas, p. 642.

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