The 2020 Election: Daylight Had Spoken

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I woke yesterday to these words:

Daylight had spoken 
So clear and so plain 
I’m the keeper of nothing 
But an old flame 
Consuming the shadows 
Caught in the light 
Blinded by hunger 
And fed to the night 

I went to bed with the presidential election in the balance, teetering on the brink of madness – madness that we are so divided as a country over, perhaps, the two most unpopular candidates in our country’s long history.

We have gotten used to the “lesser of two evils’ voting mantra. Not that each candidate doesn’t have their crazy fans. And, that’s part of the madness too.

But daylight broke once again. Like Groundhog’s Day the movie, its constancy is inimitable. So, it is fitting that the Book of Lamentations states thus (3:22-23):

The steadfast love of the Lord never ceases;
    his mercies never come to an end;
they are new every morning;
    great is your faithfulness.

In my daily Scripture reading, the passages were no less apropos:

As evening approached, there came a rich man from Arimathea, named Joseph, who had himself become a disciple of Jesus. Going to Pilate, he asked for Jesus’ body, and Pilate ordered that it be given to him. Joseph took the body, wrapped it in a clean linen cloth, and placed it in his own new tomb that he had cut out of the rock. He rolled a big stone in front of the entrance to the tomb and went away. Matthew 27:57-60

So, it was the night Jesus was crucified.

The passages for the day also included the description of a small entourage of women waking in the morning to bring spices to the tomb. When they got there they found the tomb empty. (Mark 16:1; Luke 24:1-3)

Finally, the passages for the day included the appearance of Jesus to Mary Magdalene, the woman from whom he had cast out seven demons. (Mark 16:9) Mary was the first person to whom Jesus appeared. That significance can not be understated.

The men back were still hunkered down where they had been since darkness draped over the world the night Jesus died. They didn’t believe her when she told them she saw Jesus. (Mark 16:11)

So it is that we arrive quickly at assumptions and hold on to them. Jesus died before them and the onlooking world. Jesus was dead. Who would believe otherwise?

Of course, he had been telling them since they met him that his body would be destroyed, and he would raise it up three days later, but they never quite got what he was saying.

I left for the office pondering these things.

The votes are still being counted today. The outcome is less than certain. There is talk of fraud, injunctions and refusing to step down, and I can’t bear to think of four years of Biden… or Trump.

But the new day has dawned. God’s mercies are new every morning. Great is His faithfulness. Jesus defied sin and death, rose again and ascended into heaven. He sits, now, at the right hand of the Father. He will come again to judge the living and the dead – so the creed goes that was canonized over three centuries after Jesus died.

Pontius Pilate, the leader who presided over the death of Jesus, is nothing but a footnote to the world’s greatest event – the death of God at the hands of His creation, for the sins of His creation, to provide His creation a real hope that cannot not be eliminated by an election, injunction or even crucifixion – and the resurrection!

So, Donald Trump or Joe Biden will become their own footnotes in history as the purposes of God unfold. The world may seem to be teetering out of control at every turn, but the only thing teetering is our illusion that we are in control. God’s word goes out, and it does not come back void. Jesus is still on the throne.

The song that woke me yesterday morning ends like this:

My search was unending 
And my soul was bare 
And Darling, you came to me like a midnight flare 
Out of the ocean 
The stars had all gone 
My heart was broken 
Lost and alone 

[Outro] 
Darling, you came to me like a beacon, leading me home

Substitute Jesus, for Darling, and it’s just about perfect.

~~~~~~~~~~~~~~~~~~~~~

Job poetically says of God that He gives orders to the morning and shows the dawn its place. (Job 38:12) Because of the tender mercy of God, the “Dayspring” [Dawn/Jesus] came to us from heaven to shine on us who live in darkness – in the shadow of death – to guide our path into peace. (Luke 1:78-80)

Before East Goes West: The Intersections of Monotheism in the 5th and 6th Centuries Before Christ

Connections that are left unwritten by Tom Holland in his book, Dominion, that go back to his starting point

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The graves of the Persian kings Darius and Xerxes near Persepolis, Iran

I am finding a wealth of subject matter in Tom Holland’s history of western civilization, Dominion: The Making of the Western Mind. Of particular interest is the place where he starts his history of the west – with Darius, the great Persian conqueror of the Assyrian and Babylonian empires in the east.

It seems that Holland’s candid explorations of history have fascinated him as much in tracing the threads of his childhood fantasies about ancient history as in busting the myths that arose as part of those childhood fantasies. Below he describes the busting of one of those myths – that the Greeks fought off the evil Persians from the east to save the west:

In Persian Fire: The First World Empire and the Battle for the West, which focuses on the Persian incursion into Greek territory, Holland realized that the Spartans were no champions for freedom, and the Persians were no moral monsters comparatively. In fact, the Persians were the ones motivated by what they believed were moral callings – something that would have been a completely foreign concept to the Greeks.

Darius and the Persians during his reign believed in Ahura Mazda, the Zoroastrian supreme, creator God. When I was in college, I learned in my World Religion class that Zoroastrianism was the first monotheistic religion. I had my doubts then about that statement, as I do now (see The Roots of Modern Ethics in the Ancient Near East), but the fact is that monotheism developed in the ancient Near East. Not in the west.

The first reference to Ahura Mazda appears in the Behistun Inscription by Darius. Darius reigned from 522 BCE until his death in 486 BCE. While Holland uses more “traditional” historical sources for Dominion, Hebrew Scripture intersects with Persian history in this time period.

Before Darius, the nation of Judah was exiled to Babylon when Nebuchadnezzar II conquered Jerusalem in 587 BC. The Prophet, Jeremiah, describes the siege of Jerusalem (Jer. 39:1-10 & 52:1-30), and Nebuchadnezzar is mentioned throughout the first four chapters of Daniel, who was one of the exiles from Jerusalem in Babylon.

Though Nabonides succeeded to the throne after Nebuchadnezzar, his son, Balshazzar, was left in charge in Babylon for ten years while Nabonides was away on an archaeological expedition. Balshazzar is mentioned in Daniel, chapters 5, 7 and 8. Daniel mentions his death, which occurred after Cyrus II (Cyrus the Great) conquered Babylon (539 BC). Nabonides was also killed on his return to Babylon that same year.

Cyrus conquered Babylon while the Hebrews were exiled there, and the Hebrews were still exiled in Babylon when Darius 1 (Darius the Great) took over as the king in 522 AD. Again, the biblical reports intersect with the more “traditional” archaeological and historical sources.

Continue reading “Before East Goes West: The Intersections of Monotheism in the 5th and 6th Centuries Before Christ” →

Contemplating the Influence of Power and Wealth on The Church

It is “a supreme paradox” that ‘the church in freeing itself from the secular itself became a state”, says Tom Holland.

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Miniature showing siege scene of conquest of Jerusalem, 1099. Nunez de Balboa House-Museum, Jerez de los Caballeros, Spain

I am working my way through Tom Holland’s book, Dominion: The Making of the Western Mind. I have just finished the segment on Pope Gregory VII and Pope Urban II at the turn of the first millennium since the birth of Jesus Christ.

Since Jesus first told an antagonistic group of religious leaders that people should “render unto Caesar that which is Caesar’s, and render unto God that which is God’s”, and for centuries afterward, the church was at the mercy of the state. Not even a generation after Jesus died, the Roman government, which controlled Judea where Jesus lived and his following sprung up, ransacked Jerusalem, scattering Jews and Christians into the countryside and beyond.

Through the first three centuries, the best the followers of Jesus could hope for was an indifferent Caesar or provincial ruler. At various times, they suffered at the hands of a Nero or more local prefects of local Roman rule in places like Lyons, Vienne or Carthage. The powerful Roman government was to be suffered and obeyed.

Christianity was illegal until Constantine decreed the prohibition lifted. Within a generation or two, Christianity was not just legal in the Roman Empire; it became the favored religion. Christian rulers became part of the governing structure of Rome, serving by the appointment and the pleasure of ruling authorities from mid-way through the 4th Century on.  

Over the centuries, the Roman Church became a player in the ebbs and flows of power and influence in western and central Europe. When Gregory VII was made Pope by acclamation of the people, however, he hid himself, not having been chosen through the usual protocols. When he was affirmed, nevertheless – his affirmation having as much to do with popular will as with political protocols, it marked the beginning of a change.

Gregory and Henry IV, the Roman Emperor, had a fitful relationship. Gregory excommunicated him three times, each time undoing it, the last time on his death bed in a remote outpost to which he been banished by the powers that be. Henry IV, for his part, declared antipopes in opposition to the papacy of Gregory, but his antipopes never rose to the position of acceptance by the people. The tide was turning.  

When Pope Urban II gathered and commissioned a vast army in the sacred duty of marching on Jerusalem to reclaim it from the Saracens who had overrun it a couple centuries earlier, the victory they attained in 1099 AD (the First Crusade) marked the completion of a transition. Carrying forward the efforts of Pope Gregory to divorce the church from the state, the goal was accomplished by the military victories won for Christendom – not by any Caesar or secular emperor, but by people marching under the banner of The Church.

Holland described the irony that, in obtaining freedom from the state, the church became a state. Holland calls it is “a supreme paradox” that ‘the church in freeing itself from the secular itself became a state”.

Continue reading “Contemplating the Influence of Power and Wealth on The Church” →

Tracing the Origin of Natural Law & Equal Rights in Western Thought

The law of loving your neighbor as yourself written on the tablet of the heart by God

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In Chapter 9 of Tom Holland’s book, Dominion: the Making of the Western Mind, he traces the idea of natural law back to 1150 AD when a lawyer named Gratian compiled the first canon of law in the west. His work (the Decretum Gratiani, as it came to be called) was derived from Scripture and the writings of the early church fathers. It was an attempt at harmonize those two sources into a comprehensive whole.

The original notion of natural law came from the Stoics: “The Stoics believed that the fundamental moral principles that underlie all the legal systems of different nations were reducible to the dictates of natural law.” Gratian syncretized the Stoic notion of natural law (the law of nature) by attributing it to divine origins. This law, which God desires to write on men’s hearts, can be summarized as the law of loving your neighbor as yourself.

Holland observed that for a millennia Christianity existed without “what Muslim lawyers had long taken for granted – a comprehensive body of written rulings supposedly deriving from God Himself”. Holland is struck by the contrast of the Christian notion that God “wrote His rulings on the human heart”.

Holland first picks up that theme in his book with Saint Augustine of Hippo in Chapter 5. Hollands description of Augustine’s words – that “God writes His laws on the heart,” and, therefore, “Love, and do what you like” – is a theme Holland traces as he finds it in the history of western thought.

Thus, Holland observes that Gratian opened his Decretum Gratiani with the statement that all law can be summed up in a single command: love your neighbor as yourself. Gratian called this idea “natural law”, summarized by the statement, “all souls are equal in the sight of God”. Gratian further identified this principal as the foundation stone of true justice.

Holland mistakenly attributes these ideas to Paul (“Paul’s authority on this score was definitive…. [e]choing the Stoics”). but the important point is that Gratian’s syncretism of the law was a decisive departure from earlier ages:

“Much flowed from this compilation that earlier ages would have struggled to comprehend. Age old presumptions were being decisively overturned – that custom was the ultimate authority, that the great were owed a different justice from the humble, that inequality was something natural and to be taken for granted.”

This is the central theme of Holland’s book – “How the Christian Revolution Remade the World” (its alternate title). His book is an attempt to trace back the roots of modern notions, such as the idea that people have “equal rights” stemming from natural law (“inalienable rights”) that fundamentally inform modern, western thought.  

Holland notes that these ideas do not flow out of Greek or Roman philosophy or law. They were are much foreign to the world of classic Greco-Roman thought. They are definitively Christian – Judeo-Christian – in their origins.

Holland, of course, is an atheist. He comes to these conclusions through his study of western civilization. He is an “outsider” to Christianity, which perspective makes his observations so interesting – the that he picks up on the novelty of these ideas as being a distinctively Christian departure from classical Greco-Roman thought.

He also wrote Dominion coming off the heels of writing a similar work on the history of Islam. The contrast was striking for him. Whereas Islamic scholars attempted to proscribe laws for every detail of human life, including things like how to brush your teeth and dog ownership, Christians distilled law down to a single phrase – love your neighbor as yourself – and rested in the confidence that God writes His laws on people’s hearts (“not in ink” as Augustine said). The influence of Holland’s awareness of that contrast is striking.

It shouldn’t be surprising, coming from his perspective, that Holland doesn’t get things exactly right. When Augustine focused on love, he wasn’t championing anything new, and Paul was not the source of the notion that the law can be summed up in the phrase, love your neighbor as yourself or the belief that God writes His laws on human hearts. While he might attribute these things to Paul and Augustine, the history is much older and deeper than that.

Continue reading “Tracing the Origin of Natural Law & Equal Rights in Western Thought” →

Who Are the Righteous and the Wicked? Part III

Abraham’s faith was more than naked belief; it was belief that prompted him to act in trust in God.

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“All Scripture is breathed out (inspired) by God and profitable for teaching, for reproof, for correction, and for training in righteousness….” (2 Tim. 3:16)

I was prompted in reading Psalm 1 to focus on the distinction between “the righteous” and “the wicked” in Who are the Righteous and the Wicked? Part I. As I began to dig into it, I observed that only God is righteous, and our righteousness depends wholly on our relationship to God. If we believe (trust) Him, he credits His righteousness to us. (See Part II) Abraham is our example: when he believed God, His faith in God was credited to him as righteousness. (Gen. 15:6 & rom. 4:3)

This is all very fundamental to Christianity. It might prompt us to make the assumption that people who merely believe God, believe the Bible (and go to church) are righteous. There is a fly in that ointment, however; and James identifies it in his letter.

James acknowledges that Abraham believed God, and his belief was counted to him as righteousness (James 2:23), but James digs a little deeper into what “the righteousness that comes by faith” (Rom. 3:22) really looks like. After all, even demons believe in God (James 2:19), but they aren’t righteous! The difference between the righteous and the wicked, therefore, involves something more than merely believing in God. 

We explored the idea that righteousness is something that flows from God, out of His very Being. It is not something God decreed, but something that God is in His very nature. Righteousness is not an abstract ideal that God lives up to; God is righteous. We don’t describe God in respect to righteousness; we know righteousness by knowing God.

It helps, perhaps, to take morality out of the equation and to look at it through a more scientific lens. Just as gravity is what it is and operates the way it operates (because that is how God created the universe), righteousness is simply what it is. Righteousness, however, isn’t something God created, like gravity; righteousness flows from the very nature and character of God.

To put it very simply: God defines righteousness by who He is, and righteousness is defined in relation to God.

Thus, we can only know righteousness in relation to God. We can’t be righteous, because only God is righteous. God credits His righteousness to us who believe (trust) in Him, but that is only the beginning.

Christians might call this being born again. We believe God; God counts us righteous; and, thus, He welcomes us into relationship with Him. A birth, however, is only the beginning.

When we dig deeper, as James did, we see a specific characteristic to that kind of belief of Abraham by which God credited it to him as righteousness. That characteristic is something more than bare belief. Demons, who also believe, don’t have that characteristic (otherwise their belief would be credited to them as righteousness too). This characteristic is what James is getting at when he says that “faith apart from works is dead”. (James 2:26)

Abraham’s faith prompted him to action. James says that Abraham’s “faith was active along with his works,” and his “faith was completed by his works.” (James 2:22) Thus, Abraham’s faith was more than naked belief; it was belief that prompted him to trust God and to act on his trust in God.

Having some understanding of what makes a righteous person righteous, and what doesn’t, is essential to our relationship with God.

Faith that doesn’t prompt a person to action is not the kind of faith Abraham had; it is not the kind of faith that is credited to a person as righteousness. Faith that only prompts feelings is not the kind of faith that leads to righteousness. (James 1:19) The faith that leads to righteousness is faith that prompts a person to be a doer of God’s word. (James 1:22-25) It is faith that prompts love for God and love for neighbor, and that love is active! (James 1:26-27)

Faith that doesn’t result in a change from the core of a person’s being that emanates out into a change of heart and change in action is not the kind of faith that can be described as being born again. It is not saving faith, and it is not the kind of faith that God attributes as righteousness to people.