The Prophet
One of the books that has enjoyed wide circulation is The Prophet by Kahlil Gibran. First published in 1923, it has sold more than 9 million copies "in its American edition alone," according to The New Yorker, an American weekly magazine. This source also describes the book accurately as "a collection of twenty-six prose poems, delivered as sermons by a fictional wise man in a faraway time and place." The book is only 96 pages and contains at least ten pictures of figures that look like human bodies who apparently have never heard of the concept of clothing. These probably would not offend certain "Christian" universities, but they add absolutely nothing to the book, which begins with these words:
ALMUSTAFA, THE CHOSEN AND the beloved, who was a dawn unto his own day, had waited twelve years in the city of Orphalese for his ship that was to return and bear him back to the isle of his birth (emph. Gibran's, page 3).
Well, his ship came in, as expected, but before he left he imparted his wisdom to all. One wonders who Almustafa was "chosen" by. The phrase, a dawn unto his own day, makes it seem as though he is Divine. If that meaning is not intended, why were those words chosen? Another curiosity is that on page 5 the sea is addressed as "sleepless mother." Is that supposed to support the concept of evolution—that life on earth came from the ocean?
But rather than focus on unanswered questions, let us now turn to the 26 subjects set forth by the prophet. The first of these is love. The advice is to follow love wherever he leads—even if it's painful. Here the reader receives a shot of mysticism, which throughout this book is typical: "For even as love crowns you so shall he crucify you" (11). Obviously, love is personified. He is said to "direct your course" (13). One last comforting thought on this subject is: "Love has no other desire but to fulfill itself" (13). One may well ask, "How are all these things possible?"
The second subject is marriage, which is introduced with the grand thought that the two will be together forevermore. But the prophet sets forth ironies: "Sing and dance together and be joyous, but let each one of you be alone…" (15). "Give your hearts, but not into each other's keeping" (16). These descriptions do not sound like, "The two shall become one flesh." The subject of divorce does not enter in to the picture—nor broken families. This description of marriage seems not as powerful as the permanency of it taught in the Bible.
And what of the offspring born to parents? "Your children are not your children. They are the sons and daughters of Life's longing for itself" (17). What? Who created Life? And did it come with a will of its own? Do folks think such ideas are deep?
One statement on giving is good: "It is when you give of yourself that you truly give" (19). This 4th topic is one of the better ones. Eating and drinking is #5, where we find: "But since you must kill to eat, and rob the newly born of its mother's milk to quench your thirst, let it then be an act of worship" (23). Does this sound like pantheism?
Love possesses desires, Life has its own longings, and eating a steak should be regarded as worship. It should be obvious that these principles do not come from the Bible. The prophet says that "when you work [#6], you fulfil a part of earth's furthest dream, assigned to you when that dream was born" (25). Apparently, not only does the earth dream, it predestines.
Joy and Sorrow (#7) are inseparable (30): "Your joy is your sorrow unmasked" (29). Also interesting is #8: "Your house is your body," which is true. A little more peculiar is that your house "is not dreamless" (31). But at least "that which is boundless in you abides in the mansion of the sky…" (34). Hmm.
The ninth topic is clothing, which Gibran apparently thought little of. "Your clothes conceal much of your beauty…" (35). Yes, modesty is "but a fetter and a fouling of the mind" (36). Nakedness was fine for Adam and Eve—in a state of innocence, but they instinctively covered themselves (though not sufficiently) when they ate of the Tree of the Knowledge of Good and Evil. Gibran states that modesty "is for a shield against the eye of the unclean" (35). He apparently thinks nudity should not provoke lustful thoughts. Really? Furthermore, we all ought to revert to that innocent age (is that why he draws the pictures he does?):
Would that you could meet the sun and the wind with more of your skin and less of your raiment, For the breath of life is in the sunlight and the hand of life is in the wind (35).
We'll skip Buying and Selling (#10) on our way to Crime and Punishment (#11). Who knows what Gibran means when he writes that the ocean and the sun is "your god-self"? One wonders if he had not at some time been a defense attorney when he writes:
The murderer is not unaccountable for his own murder, and the robbed is not blameless in being robbed. The righteous is not innocent of the deeds of the wicked… (41).
Hogwash! So, how much shall we blame Abel for Cain's decision to kill him? Is Jesus to be blamed also for the actions of the Sanhedrin? Gibran does not seem to think that people have the freedom to choose evil. He adds: "And how shall you punish those whose remorse is already greater than their misdeeds?" (43). How do we, pray tell, measure their remorse?
Concerning Laws (#12), the author apparently thinks little of man's laws—or God's, either. Concerning Freedom (#13), the prophet claims that "you can only be free when…you cease to speak of freedom as a goal and a fulfilment" (47). None of the teachings on these subjects reflect Divine wisdom.
Reason and Passion (#14) sound as though they might be interesting, but 'the prophet" mostly says that the two must operate hand in hand. What about Pain (#15)? The idea, "Much of your pain is self-chosen," is not particularly helpful (52). Although sometimes true, modern books treat the subject more thoughtfully.
Self-Knowledge (#16) contains a statement that contradicts what Jesus taught. Almustafa advocates: "Say not, 'I have found the truth,' but rather, 'I have found a truth'" (55). Jesus said, "And you shall know the truth, and the truth shall make you free" (John 8: 32). Thoughts on Teaching (#17) seem just as improbable: "No man can reveal to you aught but that which lies half asleep in the dawning of your knowledge" (56). Certainly, this is not the philosophy of Modern Education, nor was it the thinking of Jesus (Matt. 28:19-20).
Friendship (#18) paraphrases Benjamin Franklin's, "A friend in need is a friend indeed": "Your friend is your needs answered" (58). Amusing are thoughts on Talking (#19). "You talk when you cease to be at peace with your thoughts": "And in much of your talking, thinking is half murdered" (60). But what is meant by "the timeless in you is aware of life's timelessness…" (62)? Is that one's personal life that is timeless, or is it life itself that is timeless (#20)? Or both?
How will "the prophet" speak on the topic of Good and Evil (#21)? He says he cannot speak of evil, but only the good; "For what is evil but good tortured by its own hunger and thirst?" (64). He claims that a person is good when he is one with himself, when he gives of himself, and when he walks to his "goal firmly and with bold steps" (64-65). Many of those who practice evil walk firmly with bold steps; such cannot be the measure of Goodness. The Bible teaches that we are good when we obey God from the heart.
The reader finds a good comment on the subject of prayer (#22). "You pray in your distress and in your need; would that you might pray also in the fullness of your joy and in your days of abundance" (67). People do, by and large, pray more often when they need something than to give thanks for the good blessings already received.
However, after that opening comment, the prophet's comments take a turn toward the weird. "What is prayer but the expansion of yourself into the living ether?" What? Is the "living ether" supposed to represent God, or is this a naturalistic process? "When you pray you rise to meet in the air those who are praying that very hour, and whom save in prayer you may not meet" (67). Are we actually meeting strangers in the air when we pray? This is nothing short of bizarre.
But Gibran is not done yet. He actually mentions God in this section. After saying, "I cannot teach you how to pray in words" [Jesus could, Matt. 6:9-13], he adds: "God listens not to your words save when He Himself utters them through your lips" (68). Really? But what does he mean by God? He talks about "the prayer of the seas and the forests and the mountains" (68), and calls God "our winged self," whatever that means (68). One wonders why nine million copies of this gibberish have been sold.
Almustafa begins the section on Pleasure (#23) with an appropriate thought: "Pleasure is a freedom-song, But it is not freedom" (70). He points out accurately that some, in pursuing pleasure, have committed wrongs, as when they are drunk. Yes, one can imagine abusive speech—not to mention physical abuse inflicted on others. Yet the prophet says "they should remember their pleasures with gratitude…" (71). That would be hard to do if one had injured another (or oneself).
Beauty is the 24th subject. Most of the writing is incomprehensible. It is claimed that "beauty is not a need but an ecstasy" (75) and: "Beauty is eternity gazing at itself in a mirror" (76). How does that work?
For topic #25, we finally get around to Religion. Gibran does not seem to have much use for it. He thinks it comprises "all deeds and all reflection" (77). Apparently, there is no such thing as being accountable to God (2 Cor. 5:10). In fact, "He who wears his morality but as his best garment were better naked" (77). What is this fetish with nudity? The Scriptures talk about being clothed with righteousness (Job 29:14) and humility (1 Peter 5:5). Yet "the prophet" affirms that "he who defines his conduct by ethics imprisons his song-bird in a cage" (77). No, God gave commandments to Israel for their good (Deut. 10:12-13)—to keep their "song-birds free." Christians have them for the same reason.
The last religious topic is death. Having seen how all the other topics are dealt with, what is the anticipation here? Do we expect words about the descent of Christ from heaven or the judgment to come? No, it would be inconsistent with the remainder of the book. The secret of death, as it turns out, is to be sought in the heart of life. "For life and death are one, even as the river and the sea are one" (80). Hey, thanks for clearing that up. After saying that the human heart dreams of spring, he adds: "Trust the dreams, for in them is hidden the gate to eternity" (80). "For what is it to die but to stand naked in the wind and to melt into the sun?" (81). How comforting! The final thought on the subject is: "And then the earth shall claim your limbs, then you shall truly dance" (81). Unlikely.
The book ends with more speeches from "the prophet" before he boards the ship. The last words spoken imply reincarnation: "A little while, a moment of rest upon the wind, and another woman shall bear me" (96). These are not the words of the Holy Scriptures—they are not even close. We would do well to read and abide by the words of eternal life in God's Holy Word.