It wasn’t an Easter greeting card . . . or was it?
The other day I received a mailer from a local cremation-burial company. I hadn’t been online looking for a last responder. My profile must have been purchased on the cyberinfo Stock Exchange: a person of a certain age who lives in a certain area with a certain income.
The letter starts We need your help.
(I haven’t done embalming, but maybe I could help with the flowers.)
We are conducting a survey to determine how members of our community plan for one of the hardest things a family has to face . . . the death of a loved one.
(Who’s this loved one? Let’s find out.)
The end-of-life service wants to assist with sensitive, caring and professional help. . . We need to know the real thoughts and feelings of individuals just like you. Well, there you have it. It’s documented. I have “real thoughts and feelings” just in case you thought of me as plastic and pitiless. I am not penniless, either, and that brings me to their quest for help.
The one-page front and back letter has a survey of nineteen questions and an offer of an ABSOLUTELY FREE! Final Wishes Organizer if I return the completed survey.
The survey, the letter says, is designed to help the service know what I (and not just any member “of our community”) want and need at “this most difficult time”. Well, at “this most difficult time” I want free stuff. But the survey didn’t go there. The first question is a wink and a nod come-on.
How old are you?Are you Under 25, between 26-40, between 41-65, 66 or older?
This service obviously knows my age range, where I live, and that I am retired which means that during “this most difficult time” I am receiving a portion of my life’s hard-earned income back as a monthly “benefit” from the government. The death service wouldn’t buy information that was a dead end.
O Death where is they sting? With the number of online and mail solicitations for life insurance I receive, I get the idea that everyone wants a piece of me during “this most difficult time”. When I’m dead they’ll have nothing of me and I’ll like it. And I better die in the next ten years.
The government-run program designed to protect, provide, help, and secure ECONOMIC SECURITY for people in the United States and which has been tracking my income whereabouts since birth, will be depleted by 2034. Social Security will bite the dust – but not because of me. And, if the tear-it-all-down Democrats have their way, our republic will bite the dust before 2034. To celebrate, they’ll erect statues of a Smartphone, Dylan Mulvaney, Barack Obama, a Black-gloved fist, Chairman Mao, and Martin Luther Floyd. Give me liberty or give me death.
Which of the following would you choose – burial or cremation? Hmmm. I would like to bury the elemental composition of my body, 23% of which is carbon. This last will serve as my offset for a life well-carboned. And I would like to cremate my past. Star dust to star dust, ashes to ashes, and a tick up on my final social credit score. I want to be known as the Environmental Dead Person of the Year. Who wouldn’t?
The survey continues with a range of “Show me the money” questions such as Are you currently employed?Are you aware of prepaid funeral plans?How much do you expect to pay for a funeral?Do you have life insurance, a will?Who’s the money person we should be talking to? And, to expand the scope, do you have a need for a cemetery plot? That’s the last thing I need.
(Check the boxes and we’ll tell you which box is yours. We have convenient layaway plans. Come in and check out our waiting room!)
The last question asks if I want more information about funeral planning and the types of service available. If so, I am to return the completed survey in the postage paid envelope with my phone number and address. Should I throw the service an old bone and complete the survey?
According to the mailer, the free guide “provides insightful information about planning ahead”. The guide, no doubt, nudges the reader into preparing for a tidy prepaid end. One doesn’t want to leave any loose ends. I’m half Dutch, so I’m half tidy and half-loose ends, as those who know me would confirm.
Final Wishes? To not be fed plant-based food, to not be vaccinated and fed with vaccinated food, and to die in the shire.
Planning ahead? I’d like to make it convenient for everyone like with my birthday. But every year I pass my death day and have no clue.
A tidy end? I plan on being there when I die. And afterward. That’s been prepared. I will share in the life of God’s new age and his kingdom on earth.
And, though an old hymn says “I can’t feel at home in this world anymore”, this world is my home. I’m not just passing through. I will return with the Lord and continue to walk around on resurrection ground and reign on this earth as a priest to our God.
You purchased a people for God,
From every tribe and tongue,
From every people and nation,
And made them a kingdom and priests to our God
And they will reign on the earth.”
-The Revelation of John 5: 6-10
*****
Mr./Ms. Rep./Sen.,
When you use my income to fund government programs that are earmarked to benefit interest groups, e.g., “$3 million for an LGBTQ museum in New York, more than $3.6 million for a Michelle Obama Trail, and authorization for the creation of a Ukrainian Independence Park”, you are not benefitting Jen Q Public. You are picking winners and losers. And, Jen Q Public is on the losing end.
Taxation means I have less money to take care of myself. With every tax increase I am forced to give less to my neighbor and to those people who need it via organizations that I can monitor and see results. Taking money out of my hands and stuffing it in your coffers is taking away charity, aka love, and replacing it with impersonal bureaucracy.
As spent, every tax dollar benefits your reelection campaign to do more picking of winners and losers. You do not represent Jen Q Public when you spend money like this. You represent yourself.
I want my money back. I do not want your welfare and your public assistance programs and your public health bureaucracy and your earmarks and your wars. I want my money back. I want to take care of myself and my neighbor. Get your hands out of my pocket.
By the streams the birds of the air have their habitation; they sing among the branches. Psalm 104: 12
A couple of months ago I purchased a Zoom H4n Handy Recorder to record bird song. Below is one of my first attempts to capture local bird song. I am still learning how to use the recorder and the Audacity audio software to filter out distortion, so bear with me.
In this recording, captured this Easter morning about 6 AM in central Indiana, you will hear me walking toward the birds, wind distortion in the middle, more walking and relocating and then a solo bird song against a background chorus of bird song.
Around the 2 min. mark you will start to hear some wind distortion
Around 2:30 I am walking into the wind and relocating
Around 3:20 the wind distortion ends
Around 3:40 a bird solo
230409-000 Easter Morning Central Indiana Bird Song
These birds actively communicate in the early morning. I’m an early bird, so this research is a good fit for me and my Parrolet Henry approves. Next up: refining my recordings and discerning which types of birds these are.
Just this morning I noticed a nest being built on a wreath I hung on a patio door. the birds of the air have their habitation at my place, too. Soon, new life.
In a statement, [Indiana’s Gov.] Holcomb said it is “important that we recognize and understand” that struggles with gender dysphoria are real. But also said that medical transitions should “occur as an adult, not a minor.” . . .
If you had lived in the Roman-occupied Holy Land in 4 BC, you would have known about the Roman general Varus who crushed a Jewish revolt against the Roman authority. The causes of that revolt and later revolts stemmed from several factors: the cruelty and corruption of the Roman leaders, Jewish religious nationalism, the impoverishment of the Jewish peasantry, and the corrupt priesthood class.
Varus sent a part of his army into the country, against those that had been the authors of this commotion, and as they caught great numbers of them, those that appeared to have been the least concerned in these tumults he put into custody, but such as were the most guilty he crucified; these were in number about two thousand.War 2.66-79, Josephus (Emphasis mine.)
Mass crucifixions continued in the first century.
“. . . given that crucifixion was seen as an extremely shameful way to die, Rome tended not to crucify its own citizens. Instead, slaves, disgraced soldiers, Christians, foreigners, and — in particular — political activists often lost their lives in this way.”
4 BC is a time of violent suppression under an unyielding Roman rule. If you said something and acted against that rule, you were crucified to keep order under Roman rule. If you said nothing and lived with the oppression then you were quick to point fingers to keep order for yourselves under Roman rule.
“the citizens received [Jarus] and cleared themselves of having any hand in this revolt, and said that they had raised no commotions, but had only been forced to admit the multitude, because of the festival, and that they were rather besieged together with the Romans, than assisted those that had revolted.” War 2.73, Josephus
We don’t know the exact year of Jesus’ birth. Most scholars go with 4 BC.
*****
Mark’s gospel account opens with John the Baptist clearing the way for Jesus with baptisms of repentance for the forgiveness of sins. The account immediately turns to Jesus and the start of his ministry. We then read of a growing following and of eye-witnessed accounts about unclean spirts being cast out, the sick being healed, and a dead twelve-year old girl being raised to life. And, we learn of Jesus’ words and their impact on local communities as they were heard in the synagogue.
Jesus’s teaching was met with astonishment (Mk. 1:22): “he wasn’t like the legal teachers; he says things on his own authority”.
Later, when Jesus returned to his home region for a time and on the sabbath taught in the synagogue, his words were again met with astonishment (Mk. 6:2). And also, with consternation.
“Where does he get it all from?” they said. “What’s this wisdom he’s been given? How does he get this kind of power in his hands? Isn’t he the handyman, Mary’s son? Isn’t he the brother of James, Joses, Judah and Simon? And aren’t his sisters here with us?” They took offense at him. (Mk. 6:1-3)
Then we read that Jesus “couldn’t do any remarkable thing there, except he laid hands on a few sick people and cured them. Their unbelief dumbfounded him”. (Mk. 6: 5-6)
Earlier in the gospel account, Jesus’ relatives, hearing about the growing crowds and excitement surrounding Jesus, came to restrain him. “He’s out of his mind,” they said (Mk. 3:21). Experts from Jerusalem also showed up and tried to discredit him, labeling the source of Jesus’ power as demonic. Jesus dealt with them in no uncertain terms (Mk.3: 22-27).
In these accounts we see the attempted suppression of Jesus by his family, his community and by religious authorities. His family dubs him crazy and tries to rein him in from bringing more unwanted attention to them. His hometown community takes offense, perhaps thinking “You are uppity talking like that, saying things on your own authority. You’re one of us. Get with the program. Don’t make waves. Fit in and makes us happy that we can be around you.” The religious authorities started a smear campaign.
Undoubtedly, the locals feared antagonizing Roman authorities which could then lead to arrest and possible crucifixion. And just as undoubtedly, the religious leaders from Jerusalem, mediators between Rome and the Jewish population, wanted to keep the peace and their positions. They feared a newcomer, extraordinary in word and deed, upsetting their apple cart. They began a program of misinformation about Jesus.
The push to silence and discredit Jesus and his astonishing words and deeds led to unbelief that conformed to the world around. And that led to the suppression of the remarkable in Jesus’ local community.
*****
Right after this, in Mark chapter 6, we read that Jesus goes around to villages teaching. Suppression tactics do not stop his kingdom work. Jesus sends out the Twelve in pairs to expand his ministry. The twelve were chosen for this reason (Mk. 3:13-14).
“They went off and announced that people should repent. They cast out several demons; and they anointed many sick people with oil, and cured them.” (Mk. 6:12-13).
And then we read that Jesus’ name became well know and reached the ears of the King (Mk.6: 14).
(This king, Herod Antipas, tetrarch of Galilee, was the son and a successor of Herod the Great the Roman client king of Judea until his death in 4 BC. And though Herod the Great had a religion of Second Temple Judaism, he lived with extreme paranoia that resulted in terror:
Herod the Great was a brutal man who killed his father-in-law, several of his ten wives, and two of his sons. He ignored the laws of God to suit himself and chose the favor of Rome over his own people. Herod’s heavy taxes to pay for lavish projects forced an unfair burden on the Jewish citizens.)
When Herod Antipas heard about Jesus he said “It’s John the Baptist, risen from the dead! That’s why these powers are at work in him.” (Mk. 6:14).
Mark goes on to relate what happened to John the Baptist:
“Herod had married Herodias, his brother Philip’s wife. John regularly told Herod it wasn’t right for him to take his brother’s wife; so, Herod gave the word, arrested him, and tied him up in prison.” (Mk.6:17-18).
Herodias, not at all happy with John saying these things, wanted him dead, but Herod wouldn’t let that happen. Herod was afraid of John because he considered John “a just and holy man”. And, Herod would come down to John’s cell and listen to him talk. “What he heard disturbed him greatly, and yet he enjoyed listening to him” (Mk.6: 20).
Now, you know the story of Herod’s birthday and the great party attended by his supporters, military officers and the great and good of Galilee. Herodias’s daughter dances and wows the crowd and the birthday boy. What Herod saw moved him greatly. He enjoyed watching her dance. So, he offers to give the girl a gift to match the wow of her dance.
When Herod hears the girl’s gift request, he becomes panic-stricken, perhaps thinking “This is a holy man. You don’t mess with that. People like him you keep around and under control . . . and there goes the one voice that moved me to distraction.
Herod had made oaths to give her a wow gift in front of his guests. And, “He hadn’t the guts to refuse her” (Mk.6:26). So, John was beheaded.
In this account we read of suppression of John the Baptist on account of what he was saying in public. He was locked up to control the PR surrounding Herod’s immoral marriage to his brother’s wife Herodias. In jail, John didn’t remain silent. And Herod, whose father Herod the Great was into Second Temple Judaism, thought the abrasive John a curious figure to be observed, perhaps like a woman’s sensual dance.
Herod hears about Jesus doing astonishing things and that he’s a just and holy man. He reckons John the Baptist has been resurrected. (Now what have I done?”)
*****
“Two particular details about Roman crucifixion are of special interest to us in this book. First, it would not be much of an exaggeration to say that Jesus of Nazareth grew up under the shadow of the cross…The Galilee of Jesus’ boyhood, then, all knew about Roman crosses (Antiquities 17.286-98; War 2.66-79)…When he told his followers to pick up their crosses and follow him, they would not have heard this as a metaphor…The second point of special interest for us is the way in which the Romans sometimes used crucifixion as a way of mocking a victim with social or political pretensions. “You want to be high and lifted up?” they said in effect. “All right, we’ll give you ‘high and lifted up.’” Crucifixion thus meant not only killing by slow torture, not only shaming, not only issuing a warning, but also parodying the ambitions of the uppity rebels. They wanted to be move up the social scale? Let them be lifted up above the common herd…”
-from the chapter The Cross in Its First-Century Setting, N.T. Wright’s The Day the Revolution
*****
Psychology defines suppression as pushing unwanted thoughts, emotions, memories, fantasies, and more out of conscious awareness so that you’re not thinking of these things anymore.
In 4 BC terms, suppression would include dealing with people who are seen as a threat to the system and who annoy and make certain people feel uncomfortable. Such people were mocked, scourged, and put on display for the public’s conscious awareness.
Forms of suppression from 4 BC to the present have included public derision, impalement, death by burning, crucifixion, labeling, canceling, shadow banning, blocking, misinformation campaigns, repeating lies, criminalizing dissent, fines, gag orders, persecution, false charges, arrest, and imprisonment.
What makes the world godless and by what means?
Suppressing the existing facts of reality and the established facts of truth makes the world godless.
In your search for truth . . .
Does your theology suppress science so you don’t have to deal with thinking about science?
Does your science suppress any thought of God so you don’t have to deal with messy, uncomfortable thoughts and emotions?
Does your political view suppress facts as long as there are enough people going along with lies and half-truths?
Is crucifixion the ultimate suppression?
No. See the empty tomb. Unbelief is the ultimate suppression.
What’s that you say? You’ve just arrived from Cyprus and you are new to the area? And, you’ve heard some incredible things? You want me to tell you all that’s happened? Come in for some water and …some bread.
Where should I begin, stranger? There is so much that has happened the last three days – the last three years, in fact! And long before now! Since you are a visitor from Cyprus, I will start with some necessary background so you will understand why my husband and I are so giddy.
My husband Cleopas and I – I am Mary – settled many years ago in this fertile valley below Jerusalem This area is known as Emmaus. We call this place Motza. Our village is about 30 stadia from our beloved Jerusalem.
As you have seen, it is a well-watered area with rich soil and an abundance of willow trees. During the Feast of Tabernacles celebration many come to our valley and gather willow branches. They take the willow branches and stand them up on the sides of the altar with their tops bowed over the altar.
Our valley has many springs watering it. Our people come down to one of Motza’s springs to get water for baking their matzo for the Feast of Unleavened Bread.
I’m sure you noticed the Roman Centurions stationed here. My husband says it is a strategic position for them as they can protect the ascent to Jerusalem on the road leading from Jaffa. And, it is strategic in the ways I know of. Cleopas has overheard some of them saying that they would like to retire here because of the many springs and because north of our village the valley widens offering them plenty of room for settlement and for growing food.
My husband and I are simple farmers. But life for us and our people has not been so simple. Many of us have long desired to be freed from the rule of those who do not worship the One true God. When the Babylonians overtook Jerusalem and carried our people away into exile it was the Isaiah the prophet who spoke for us …
O Lord our God,
other lords besides you have ruled over us
but we acknowledge your name alone.
Now, we are back in our land and still the pagans lord over us. So, we wondered: Would our God act again to bring us out of this exile as he took us out of Egypt? And, when will God resurrect Israel and restore her as a nation? When will the messiah, the Anointed One and Son of the Most High from the line of David, restore the house of David? When, when, when …when would God redeem his people and set up his everlasting kingdom on earth?
On many Sabbaths, as we gather in the synagogue, words from the Torah are read. And then the words of the prophets – the haftarah. We all felt the hopelessness and despair in the words of the prophet Ezekiel: “our bones are dried up, and our hope is lost; we are cut off completely.” Our leader would then pray these words:
Vindicate me, my God, and plead my cause against an unfaithful nation.
Rescue me from those who are deceitful and wicked. You are God my stronghold. Why have you rejected me?
Why must I go about mourning, oppressed by the enemy? Send me your light and your faithful care, let them lead me;
let them bring me to your holy mountain, to the place where you dwell. Then I will go to the altar of God, to God, my joy and my delight.
I will praise you with the lyre, O God, my God.
Yes, there were times of renewing hope and rejoicing. This past fall my husband and I and pilgrims from Cyrpus and from faraway lands went up to Jerusalem for the feast of the tabernacle. We carried with us willow branches and olive branches to build to sukkah – our temporary booths. When we all gathered together, we shouted praises to God, sang the songs of Aliyah and waved our fragrant lulavs – our willow branches and palm fronds – before the Lord in a spirit of thankfulness.
After the feast, we walked home with the pilgrims on the Emmaus road, the same road that brought you here. Our hearts were burning with expectation as to what God would do. There was much animated discussion about the events of those seven days. And, it all centered on Jesus. You must know about him, don’t you? How can anyone not know?
That day as we walked along we talked about his feeding the five thousand by the shore of Galilee. We talked about our seeing him healing the blind and the lame. And, Lazarus had been raised from the dead! We marveled that demons were being cast out and at Jesus’ authority over them. And, his words! No one ever spoke like he did about the Moses and the prophets. We discussed how our religious authorities despised him and wanted to do away with him. This made us all fearful, as it would negatively affect our synagogues. Yet, they each said that many were believing in him as the one who was to come.
But Miriam told the group that that even his brothers did not believe in him. She learned this from a young doctor named Luke, whom she met at the feast. He told her that Jesus’ brothers wanted Jesus to show himself publicly so that he could become well-known. “Show yourself to the world!” they said to him. They wanted to put Jesus in a situation which would make him prove he is the Messiah. But Jesus told them “My time is not yet. The world can’t hate you, but it hates me, because I am giving evidence against it, showing that its works are evil”. He told them to go up to the feast. Miriam said that Jesus went up later in secret and now we know why. There was a considerable dispute in the crowds. Some said “He’s a good man and others “He’s deceiving the people!” There were those who hated him and wanted to do away with him.
Ruth told us about the twelve-year old Jesus. His family had gone up to Jerusalem for Passover. When they left to return to Galilee with a caravan of friends, they had traveled a day’s journey before realizing that Jesus wasn’t with the group. He had vanished! So, they went back up to Jerusalem and searched for him for three days. They couldn’t find him anywhere. When they finally did put their eyes on him, he was sitting with the teachers of the law. He was listening to them and asking questions. Those listening to him were amazed at his answers to their questions. But, Mary was neither amazed or happy. She scolded him for disappearing. “Child”, she said to him, “why have done this to your father and me? We have been frantically searching for you”. Jesus told his mother, “Why were you looking for me? Didn’t you know that I would have to be getting involved with my father’s work?” They didn’t understand a word of what he was saying. Wasn’t his father a carpenter?
Oy, there is so much to tell. I will focus on the last few days and on what happened to Cleopas and me this afternoon. What happened the last few days in Jerusalem we learned from the Jesus’ disciples as Cleopas and I were in Jerusalem for Passover. I can tell you that it was a time of weeping and anguish.
As you may have heard, on the night of Passover Jesus was captured by the authorities – ours and Roman. Though he had done nothing wrong he was sentenced to death on a Roman cross. Our authorities pushed for this, shouting “Crucify him! Crucify him!” Jesus was taken to Pontius Pilate, the Roman governor of Judaea and then released by Pilate to the angry crowd. Jesus was crucified like a common criminal. When we learned of this our hearts were broken, our hopes were dashed. “What good is a dead messiah we asked each other? We had hoped that he was the one to redeem Israel.” God be praised! There is more to tell you!
We were in Jerusalem this morning. We heard many, many accounts and rumors of visions and of Jesus’ tomb being empty. The disciples were at a loss as what to make of it all. Peter had gone off to see for himself and confirmed that the tomb was indeed empty. But he was as perplexed as the rest of us. We waited for while longer to see what might come of it all and then we decided to head home. Now, this is the part I’ve been waiting to tell you… I can barely …
Cleopas and I headed home to our village. Along the way we discussed all that had happened that morning. We argued, too, about what it meant. As we walked a stranger approached us and began walking with us. He was not at all familiar to us but he must have overheard us. He started the conversation:
Rowan LeCompte and Irene Matz LeCompte, “Third Station of the Resurrection: The Walk to Emmaus” (detail), 1970. Mosaic, Resurrection Chapel, National Cathedral, Washington, DC. Photo: Victoria Emily Jones.
“You’re obviously having a very important discussion on your walk. What’s it all about?”
We stopped walking and turned to him. He must have seen that we were both downcast. Cleopas answered the stranger. “You must be the only person around Jerusalem who doesn’t know what’s been going on there the last few days.”
“What things?” he asked.
“To do with Jesus of Nazareth. He was a prophet. He acted with power and he spoke with power, before God and all the people. Our chief priests and rulers handed him over to be condemned to death, and they crucified him. But we were hoping that he was going to redeem Israel!
And now, what with all this, it’s the third day since it happened. But some women from our group have astonished us. They went to his tomb very early this morning, and didn’t find his body. They came back saying they’d seen a vision of angels, who said he was alive. Some of the folk with us went off to the tomb and found it just as the women had said, but they didn’t see him.”
“You are so senseless! So slow in your hearts to believe all the things the prophets said to you! Don’t you see? This is what had to happen: the Messiah had to suffer, and then come into his glory!”
At this point, we were quite perplexed. Who is this stranger and why is taking this so personally? We were both taken aback by the zeal and authority with which the stranger spoke. We searched his face for answers to what we didn’t recognize in all of the Sabbath words. He began walking and we followed.
We listened to the stranger explain Moses and the prophets and all of Scripture in terms of the One who was to come and ransom Israel and bring her and the whole world out of exile. He told us …
“Forget the former things; do not dwell on the past. See, I am doing a new thing! Now it springs up; Do you not perceive it? I am making a way in the wilderness and streams in the wasteland.”
As he spoke, it was like we were no longer walking down the Emmaus Road. We were on top of a mountain. Our eyes were opened to a vista that went far beyond anything we had known. Everything we had been taught, everything we had heard and seen, began to take on new meaning. He went on to talk about a kingdom on earth and about new creation. His words astonished and exhilarated us. Wonder and joy flooded our hearts.
We reached the intersection to our village. We turned down our road. The stranger kept walking down the Emmaus road. We called after him urging him to stay with us. He kept walking. Cleopas finally ran up to him and pleaded with him to stay with us. “Sir”, he said, “the day is almost over. Stay with us.” The stranger agreed to come with us.
We invited him in and gave him a bowl of water and a towel to wash his hands and feet. We gave him water to drink. We sat down to a small meal. The stranger took the bread up into his hands and prayed, giving thanks for the meal. He then broke the bread and gave it to us. It was then …it was then …it was then that we were shocked beyond belief! Our jaws dropped and we looked at each other with wide open eyes. Cleopas and I saw that the stranger was Jesus, the resurrected Jesus! And, as soon as we saw him, he vanished from our sight! Poof!
We were speechless. The Anointed One and Son of the Most High was walking with us and talking with us and sitting down to eat with us! Everything we hoped for had come true in our sight, as Anna the prophetess foretold and Simeon prophesied! … Our eyes have seen Your salvation, which You have prepared in the sight of all people!
Now, our new friend, Cleopas and I have to return to Jerusalem to tell our brothers and sisters all that has happened this afternoon. We must break bread with them. Come with us and you will see him, too!
As we walked the 30 stadia back up to Jerusalem, Cleopas and I kept pinching each other. We walked and danced and walked and ran and clapped. We kept saying “Do you remember how our hearts were burning inside us, as he talked to us on the road, as he opened up the Scriptures for us?” Cleopas, in his booming voice and with a smile on his face, kept repeating “For you will not leave my soul among the dead or allow your holy one to rot in the grave” and the words our Sabbath leader prayed:
Why are you cast down, O my soul
And why are you disquieted within me?
Hope in God; for I shall again praise him.
We both shouted “Hosanna! Blessed is the one who comes in the name of the Lord!
The Cypriot, not sure what to make of all this, watched us from a distance. There was an amused and perplexed look on his face.
Adapted from the Gospel according to Luke (2:41-50)
At the cross. At the burial. At the empty tomb. Three wait-and-see days. Three women.
The gospel according to Mark begins with the ushering in of “the good news of Jesus the Messiah, God’s son” (Mk. 1:1). Composed of short narratives that could be easily visualized by those who heard its reading, Mark’s terse and unembellished gospel clears a straight path so that the reader can see and perceive Jesus as the fulfillment of God’s promises (Mk. 1:3).
For example, Mark uses literary bracketing (inclusio) to focus in on that fulfillment. Two accounts of blind men receiving their sight bracket Jesus telling his disciples (three times) that he will be rejected, handed over to the authorities, killed and then rise from the dead after three days. (Beginning Bracket: Mark 8:22-26; End Bracket: Mark.10:46-52.)
Because of their own unwillingness to really really look at Jesus (cf. Mk.8:25) the disciples do not perceive Jesus as the fulfillment of God’s promises through death and resurrection.
At a mission critical point in the gospel account -Mark chapter 8 – Jesus reproaches his disciples for their lack of understanding. We learn from the brutally honest account that those closest to Jesus, each with two good eyes and two good ears, still did not grasp that the Messiah had to be crucified and then rise again. We hear that in Peter’s repudiation of that mission (Mk. 8:32).
Peter is Mark’s principal eyewitness source of what Jesus said and did and of the disciple’s reactions. But after the end of Mark chapter 14, where Peter’s denial is recorded, Peter and the male disciples are nowhere to be seen or heard from.
Three women are introduced into the passion narrative (Mk 15). They are the source for Mark’s passion account. They are eyewitnesses of what occurred at the cross, at the burial and at the empty tomb.
Earlier in the text, Mark wrote of the blind gaining sight, of those with two good eyes not seeing and not perceiving what was taking place. Mark now places emphasis on seeing that would lead to perceiving and, hopefully, to belief. He records the seeing of the women seven times:
Henry Ossawa Tanner
At the cross. Some of the women observed from a distance. They included Mary Magdalene, Mary the mother of the younger James and of Joses, and Salome. They had followed Jesus in Galilee, and had attended to his needs. There were several other women, too, who had come up with him to Jerusalem. (Mk. 15: 40-41).
(Note that Mark added that these women had also been with Jesus for most of his ministry. He is telling us that they had observed Jesus from his early ministry to the empty tomb. These women likely heard Jesus teach his disciples new things: about him being handed over to be killed and his rising from the dead after three days. (Mk. 8:31-32; 9:31-32; 10:32-45)
At the burial. Mary Magdalene and Mary the mother of Joses observed where he was buried. (Mk. 15:47)
At the empty tomb. After the Sabbath, Mary Magdalene, Mary the mother of James, and Salome bought spices so that they could come and anoint Jesus …” who’s going to roll the stone away for us?”
Then, when they looked up, they observed that it had been rolled away. (It was extremely large.) (Mk. 16: 1-4)
So they went into the tomb, and there they saw a young man sitting on the right hand side. He was wearing white. They were totally astonished.
“Don’t be astonished,” he said to them. “You’re looking for Jesus of Nazarene, who was crucified. He has been raised! He isn’t here! Look – this is the place where they laid him.
“But go and tell his disciples – including Peter – that he is going ahead of you to Galilee. You will see him there, just like he told you.” (Mk. 16:5-7)
The earliest manuscripts of Mark’s gospel account end at 16: 8:
They [the three women] went out, and fled from the tomb. Trembling and panic had seized them. They said nothing to anyone, because they were afraid.
This is a curious ending for a gospel that begins with “the good news of Jesus the Messiah, God’s son”. Mark clearly wanted the readers to perceive Jesus as the Messiah, God’s son. He clearly wanted the reader to take in the crucifixion of the Messiah and his bodily resurrection. Why end good news with fear and trembling?
Mark’s gospel account may have had a longer ending. If the original manuscript was written on a scroll (likely), the edge of the scroll containing his ending may have deteriorated. This also happened to many dead sea scrolls.
Later copies of Mark contained appended text (Mk. 16: 9-20). This text may have been added by a scribe in the second century who was familiar with Luke’s gospel account. There are similarities. Mark’s promise of “the good news of Jesus the Messiah, God’s son” has been restored- fulfilled – with the added text. And so was Mark’s emphasis of those not perceiving what is taking place.
Mark’s narrative emphasis on hardness of heart leading to unbelief – rejecting what has been seen and heard by eyewitness accounts– is reinforced in the added text:
When Jesus was raised, early on the first day of the week, he appeared to Mary Magdalene, from whom he had cast out seven demons. She went and told the people who had been with him, who were mourning and weeping. When they heard that he was alive, and that he had been seen by her, they didn’t believe it.
After this he appeared in a different guise to two of them as they were walking into the countryside. They came back and told the others, but they didn’t believe them.
Later Jesus appeared to the eleven themselves, as they were at table. He told them off for their hardness of heart, for not believing those who had seen him after he had been raised. (Mk. 16: 9-14)
At the cross. At the burial. At the empty tomb. Three wait-and-see days. Three women seeing seven times. Eleven hard-hearted disciples. And you? You still don’t get it? (cf. Mk.8:21)
All God’s promises, you see, find their yes in him: and that’s why we say the yes, the “Amen,” through him when we pray to God and give him glory (2 Cor. 1:20)
The eyes have it. Amen.
****
“Nowhere in early Christian literature do we find traditions attributed to the community as their source or transmitter, only as the recipient. Against the general form-critical image of the early Christian movement as anonymous collectivity, we must stress that the New Testament writings are full of prominent named individuals . . . Compared with the prominence of named individuals in the New Testament itself, form criticism represented a rather strange depersonalization of early Christianity that still exercised an unconscious influence on New Testament scholars.”[i]
[i] Richard Bauckham, Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony (William B. Eerdmans Pub. Co., Grand Rapids, MI), 2017), 297
Over the last several posts I’ve written about philosophers (Epicurus in particular and Protagoras) and philosophies (Epicureanism and Stoicism). Taken together they state, among other things I described earlier, that this life is all there is. There would be no hereafter in that way of thinking. During the first century the Apostle Paul, the “the apostle of the Gentiles”, encountered those worldviews on the streets where he sold his tents and in the early churches where he taught.
Writing to those in the Corinthian church whose Gentile members denied a resurrection of the dead, Paul responded in a rather taunting manner to their philosophical take on death as final. The gospel he proclaimed – Jesus is Lord, forgiveness of sins, new creation, the kingdom of God on earth has been launched – all hinged on the resurrection of Jesus.
And if the Messiah wasn’t raised, your faith is pointless, and you are still in your sins. 1 Cor. 15:7
After addressing and closing the dead are raised issue with an eye witness defense (1 Cor. 15: 3-8), Paul responds to the heart of the Corinthian objection to resurrection: the nature of future bodies. He mocks their materialist objections using an analogy from nature:
But someone is now going to say, “How are the dead raised? What sort of body will they have when they come back? Stupid! What you sow doesn’t come back to life unless it dies. 1 Cor. 15: 35
No doubt, Paul also heard that Jesus responded in a similar fashion when he rebuked the Sadducees who denied the resurrection (as recorded in Luke 20:38 and below, in Mark 12:
“Where you are going wrong,” replied Jesus, “is that you don’t know the scriptures, or God’s power. When people rise from the dead, they don’t marry, nor do people give them in marriage. They are like angels in heaven.
However, to show that the dead are indeed raised, surely you’ve read in the book of Moses, in the passage about the bush, what God says to Moses? ‘I am Abraham’s God, Isaac’s God, and Jacob’s God’? He isn’t the God of the dead, but of the living. You are completely mistaken.”
In the same letter (1 Cor.15:19), agitated Paul, in talking about people’s motivations in light of their position on the resurrection, recommends Epicurean self-pity if the dead are not raised.
If it’s only in this present life that we have hope in the Messiah, we are the most pitiable members of the human race.
He later quotes a popular Epicurean saying that embraces self-pity and self-indulgence in light off…
…If the dead are not raised,
“Let us eat and drink,
for tomorrow we die.”
1 Cor. 15:32
What was Paul’s background that offered him insight into Greek philosophies? We learn from Acts 21: 37 -39 as he defends himself against highly agitated Jews who clamored for his arrest. He is brought before a Roman tribune:
“Am I allowed to say something to you??” he asked.
“Well!” replied the tribune. “So you know some Greek, do you? Aren’t you the Egyptian who raised a revolt some while back and led those four thousand ‘assassins’ into the desert?”
“Actually, replied Paul. “I am a Jew! I am from Tarsus in Cilica. That’s not an insignificant place to be a citizen of. Please let me speak to the people.”
Inferring his Roman citizenship, Paul goes on to defend his Jewish background in the face of his Jewish accusers:
“I am a Jew, he continued, “and born in Tarsus in Cilicia. I received my education here in this city, and I studied at the feet of Gamaliel. I was trained in the strictest interpretations of our ancestral laws and became zealous for God, just as all of you today.”
Paul had significant first-hand knowledge of Greek, Roman and Jewish worldviews. Paul was more than able to respond to the Epicurean context of the Gentiles. Paul was more than able to present the gospel in the context of the Jewish worldview, a worldview of monotheism, the Temple, eschatology and …resurrection.
The narrative of the resurrection and an eschatology of the age to come took on great import during the Second Temple Judaism. Other than the words of Moses and some metaphorical allusions to resurrection by Isaiah (Isaiah 26:19) and Ezekiel (37), there isn’t mention of the resurrection in the Old Testament. Those allusions were applied during the Babylonian exile. They refer to the restoration of Israel as a nation and the reoccurring theme of exodus from bondage. The scribe Daniel is the first to mention the resurrection in non-metaphorical terms when he describes the “wise”, the Jewish resistance to Antiochus, not dying in vain (Daniel 11).
It was during the intertestamental period that scribes began writing about the resurrection of the dead, among many other topics of concern during late Second Temple Judaism. The Qumran community kept these writings in clay jars within caves in case the community was taken out by the Romans.
The Jewish religious leaders in Jesus’ time knew these writings, e.g., The Epistle of Enoch and 2 Maccabees. The disciples knew them. Paul knew them. The writings were talked about in the synagogues and on the streets. These writings offered a Messianic hope for the coming day when God would put things right. In the meantime, they stoked courage against the looming threat of Roman authority. It is very likely that Mary and Martha would have known about these writing as well. It appears that Martha had an understanding of them when she confronts Jesus after her brother Lazarus dies.
When Martha heard that Jesus had arrived, she went to meet him. Mary, meanwhile stayed sitting at home.
“Master,” said Martha to Jesus, “if only you’d been here! Then my brother wouldn’t have died! But even now I know that God will give you whatever you ask him for.”
“Your brother will rise again,” replied Jesus.
“I know he will rise on the last day.”
(Notice the role reversals from the previous Mary and Martha encounter with Jesus in their home? Martha, the fussbudget homebody, is now interested to hear what Jesus has to say. She goes to meet him. Mary, who doted on Jesus at his feet, stays at home where she grieves and perhaps sulks that Jesus wasn’t there for her brother. She was given another chance at Jesus’ feet.)
Jesus responded to Martha.
“I am the resurrection and the life,” replied Jesus. “Anyone who believes in me will live, even if they die. And anyone who lives and believes in me will never, ever die. Do you believe this?”
“Yes, master,” she said. “This is what I’ve come to believe: that you are the Messiah, the son of God, the one who was to come into the world.”
Jesus responded to Martha’s eschatological understanding with, in effect, “I am revising your understanding with personal present tense knowledge of me”. Jesus then asks for Mary. Proximity to Jesus matters and not only for Mary and Martha’s sake but also for Jesus’ sake. He wants to see for himself the loss, the grief and the pain we feel. He would carry our griefs and sorrows to the cross and then remove the sting of death with his (and then our) resurrection.
When Mary came to where Jesus was, she saw him and fell down at his feet.
“Master!” she said, “If only you’d been here, my brother wouldn’t have died!”
When Jesus saw her crying, and the Judeans who had come with her crying, he was deeply stirred in his spirit, and very troubled…”
Mary and Martha witnessed the resurrection of their brother Lazarus. The three of them would learn of and perhaps be among the over five-hundred brothers and sisters who saw Jesus alive after his resurrection (1 Cor. 15: 5). All of them were witnesses of the things that came to pass. And what came to pass was not a doctrine or a philosophy or an apparition – a ghost. It was bodily resurrection.
No mere manmade philosophy, ancient or otherwise, could ever revive the dead or comfort the living in their loss with “Let us eat and drink, for tomorrow we die.” No amount of pleasure reduces the pain we feel. No amount of materialism and its cheerleading proponent Progressivism – a political pandering to self-pity – will provide hope for today. Those philosophical positions are about nursing wounds. Those philosophical positions are ephemera compared to the reality of the bodily Resurrection of Jesus and the new life offered to those who believe.
Only the Resurrection and the Life can reverse the downward spiral of mankind and provide hope that doesn’t pass away with a meal. Live in the present tense Resurrection and Life as Mary and Martha and hundreds of early followers of Jesus did.
Are you witnesses of all this? Of the resurrection? Or, are you witnesses of the Easter bunny? I think that’s what Paul had in mind when he mocked the Corinthians.
~~~~~~~~~~~~~~~~~~~~~~~~~~~
The Resurrection is the central theme in every Christian sermon reported in the Acts. The Resurrection, and its consequences were the “gospel” or good news which the Christians brought: what we call the “gospels,” the narratives of Our Lord’s life and death, were composed later for the benefit of those who had already accepted the gospel. They were in no sense the basis of Christianity: they were written for those already converted. The miracle of the Resurrection, and the theology of that miracle, comes first: the biography comes later as a comment on it. Nothing could be more unhistorical than to pick out selected sayings of Christ from the gospels and to regard those as the datum and the rest of the New Testament as a construction upon it. The first fact in the history of Christendom is a number of people who say they have seen the Resurrection.
We first meet Saul of Tarsus in Dr. Luke’s historical account The Acts of the Apostles.
But they yelled at [Stephen] at the tops of their voices, blocked their ears, and made a concerted dash at him. They bundled him out of the city and stoned him. The witnesses laid their cloaks down at the feet of a young man named Saul.
Now Saul was giving his consent to Stephen’s death.
That very day a great persecution was started against the church in Jerusalem…
-Acts of the Apostles, chapter 7 vs. 58 and chapter 8 vs.1.
The young man named Saul, born sometime 9-15 years after the birth of Jesus, lived in a first century milieu of Jewish tradition and Torah, of covenants and commemorating, of prayers and psalms and, of Sabbaths and synagogues. In such an environment Saul learned early on that it was God’s people against the goyim – the rest of the world (e.g., David vs. Goliath).
The Jews looked for and prepared themselves for the return of the Messiah who would save his people from world rulers – Rome in the immediate- and bring justice and restore God’s Temple presence among his people. Zealous for God and Torah, the Jews of Saul’s day were resolute in their desire to see this happen. Some of the zealous were “using force against force” zealous, recalling the zealous acts of Judas Maccabeus against the desecration of the Temple by Antiochus Epiphanes 200 years before. Jewish revolutionaries wanted to force change against Roman rule. Others, like Saul, sought to live pious lives in expectation of the salvation to come. They kept their simmering violent zealousness under lid until such time as needed.
Saul studied the Torah, every jot and tittle, under the Rabbi Gamaliel. Politically, Gamaliel was not eager to push an agenda. The Rabbi was more “live and let live” towards Rome. Young Saul was more how can one go on living like this when one knows these things?
We recognize Saul’s Rabbinic training from his letters written to new churches. As mentioned above, we first meet Saul of Tarsus at the onset of persecution of the truly revolutionary – the Christian. I find it interesting to wonder about what we don’t know about Saul in those times.
Before the stoning, did Saul hear Stephen speak as he stood before the religious council? (Acts 7) Did he hear Stephen recount Israel’s history as the people of God and God’s dealing with them, a stiff-necked people? Did Saul sneer when he heard those words? Did Saul hear Stephen proclaim, “Look! I can see the heaven opened, and the son of man standing at God’s right hand!” Did Saul gnash his teeth at such a claim? Was Saul one of the men who dragged Stephen out the door to the stone pit? We know from Dr. Luke’s account that Saul was the moral vestment check at the scene of Stephen’s stoning.
Where was Saul when Jesus was crucified? I would have little doubt that Saul of Tarsus, a Pharisee, had heard about the sky darkening and about the Temple curtain being rent in two. Both ominous events were sure to alarm any pious Jew.
Where was Saul when Jesus was resurrected? I have no doubt that Saul had heard the reports from all quarters of Jerusalem. This news must have been unsettling for someone who knew the Law and the Prophets and wasn’t able to see such a scenario depicted in the Torah. Even more unsettling, Jesus declared himself equal with God and Stephen claimed he saw Jesus as equal with God, standing at God’s right hand!
And, where was Saul on the day of Pentecost when God-fearing Jews from every nation under heaven heard Galileans speaking words from the prophet Joel in their native tongue? (Acts 2) Such things do not go unnoticed by Rabbis.
From Acts, we know where Saul was on the day he encountered Jesus. Paul was riding a donkey on his way to Damascus. He was sent to silence the Followers of the Way forever. No Messiah, he was taught, would be crucified, die and rise again! And, certainly God would not be crucified, die and rise again!
I would consider it very likely that Saul, with a lot of time on his hands riding at 3.5 mph, thought about the events in Jerusalem. He would recall Jesus entering the city on a donkey. He would recall Jesus overturning the money-changers tables in the Temple yard and calling the Temple his Father’s house.
I ‘m sure with Saul’s’ connections that he had heard about Jesus standing before Pilate. And, about the Pharisee-swayed crowd trying to influence Pilate. Jesus had been given a thumb down by many of the same Palm Sunday crowd who waved Palm branches days before. Barabbas, a revolutionary and murderer, was given a thumb up. Jesus would be sentenced in his place. Jesus is crucified. Revolution squashed. But suddenly, there was news of the buried Jesus now walking the streets.
It is also very likely that Saul was also praying and meditating on scripture, perhaps on the visions of the prophet Ezekiel. Almost certainly Saul meditated on the Temple and the return of God’s presence to Israel. Like all “zealous” Jews, Saul was very much tuned into the Temple prophecies and eschatology. Could he have also been meditating on 2 Kings (vs. 11)?
As they were walking along and talking together, suddenly a chariot of fire and horses of fire appeared and separated the two of them, and Elijah went up to heaven in a whirlwind.
For Saul the Damascus road event wasn’t a conversion experience as Evangelicals would describe it today. And, it wasn’t a turn from Judaism towards Christianity or from the Law towards love. Rather, it was a game-changing, name-changing encounter with a new reality input into his life. I would call this encounter and its result “a summing junction”. Saul met the living Lord on the road that day and came out of that encounter a new creation.
Saul’s zeal for God, Torah and the Temple was ‘summed up’ with the resurrected Jesus. Saul’s hopes for a Messiah to return and bring change was summed up in Jesus. Saul’s prayers for the salvation of the Lord were summed up in Jesus. The sum of charges God could bring against Paul, the Persecutor, were summed against the work of the cross. Paul came out forgiven. His record, once scarlet, was now white as snow.
This is one of many summing junctions that are recorded in Scripture. As I read again Paul’s encounter with Jesus on the Damascus road I thought of Jacob. Jacob at one time was going in the opposite direction from his father’s God with his life and plans. At the river Jabbok Jacob encounters the angel of the Lord and Jacob puts up resistance. Jacob wrestles with the angel. In the morning the sum of his encounter is a blessing.
Then the man said, “You shall no longer be called Jacob, but Israel, for you have striven with God and with humans, and have prevailed.”
Here’s what happened to Saul when he encountered a greater resistance, as told to King Agrippa:
“While I was busy on this work [of persecution],” Paul continued, “I was traveling to Damascus with authority and commission from the chief priests. Around midday, while I was on the road, O King, I saw a light from heaven, brighter than the light of the sun, and shining all around me and my companions on the road. We all fell to the ground, and I heard a voice speaking to me in Aramaic.
“’Saul, Saul,’ he said, ‘why are you persecuting me? It’s hard for you this kicking against the goads.’
“’Who are you, Lord? I said.
“’I am Jesus,’ said the Lord, ‘and you are persecuting me. But get up and stand on your feet. I’m going to tell you why I have appeared to you. I am going to establish you as a servant, as a witness both of the things you have already seen and of the occasions I will appear to you in the future. I will rescue you from the people, and from the nations to whom I am going to send you so that you can open their eyes to enable to turn from darkness to light, and from power of the satan to God –so that they can have forgiveness of sins, and an inheritance among those who are made holy by their faith in me.’” (Acts 26)
After each summing junction encounter with the Lord, whether Jacob’s or Saul’s, lives were forever changed. Jacob is given a new name: Israel. Saul is renamed Paul.
I wonder. Does the summing junction encounter happen at the point of a person’s most resistance to God?
Paul of earth was ‘summed’ with Jesus of heaven so that the riches of God’s love and grace would be declared to all of his creation, which meant beyond the Jews. Now, instead of avoiding the Gentiles and being at odds with them Paul was sent to minister to them.
In the king, and through his blood, we have deliverance—that is, our sins have been forgiven—through the wealth of his grace which he lavished on us. Yes, with all wisdom and insight he has made known to us the secret of his purpose, just as he wanted it to be and set it forward in him as a blueprint for when the time was ripe. His plan was to sum up the whole cosmos in the king—yes, everything in heaven and on earth, in him. The Apostle Paul, to the Ephesian churches, 1: 7-10
The cross is the ultimate summing junction. The Holy One of God took upon himself all of the world’s use of force against him and all of the powers of darkness. The outcome became multifaceted: Jesus gave us a new definition of power- dying to self; Jesus claimed victory over evil, Jesus’ resurrection claimed victory over death; there is a turning from darkness to light; we are forgiven our sins and are now able to forgive others. And, the Divine presence now fills temples of His creation.
While we are walking around on resurrection ground, we, like Paul, are to be witnesses of our own “summing junction”, both of the things we have already seen and of the occasions when Jesus will appear to us in the future. With a new name comes a new vocation.
“Jesus came out from the temple and was going away when His disciples came up to point out the temple buildings to Him. And He said to them, “Do you not see all these things? Truly I say to you, not one stone here will be left upon another, which will not be torn down.”” Matthew 24: 1-2
~~~
A “Roll away the stone” anthology: Jericho’s stone wall fortifications fall under their own weight and with the help of a pro-God marching band. An adulterous woman, caught between a stoning and a hard place, looks to the Rock that is higher than her and her accusers. The man of God Stephen speaks aloud his rock-solid revelation while on trial and is consequently stoned to death by a PC jury of non-peers. Lazarus becomes memorialized forever, but not in stone. The disciples find that the stone in front of Jesus’ tomb has been rolled away – and pulverized! Even stones will cry out in praise to God if others are silenced!
Urban fortifications, buttressed by Reason’s Redirects:
“…from the eighteenth century on, people have said that if you believe in modern science – by which they mean the Epicurean project of scientism, which claims empirical evidence for the philosophical worldview – then you can’t believe in the resurrection. This skepticism has, however, nothing modern about it. Lucretius, the greatest ancient Epicurean, would have scoffed at the idea of resurrection. So would Homer or Aeschylus or Plato or Pliny. The point is that the resurrection, if it had occurred, would undermine the Enlightenment’s self-congratulatory dream of world history reaching its destiny in our day and our own systems. That’s why the resurrection has been seen in scholarship not as the launching of new creation but simply as the most bizarre of miracles, then as an impossible miracle, then as a dangerous ideological claim. You bet it’s dangerous. If it’s true, other ideologies are brought to book. (Emphasis added) N.T. Wright’s Surprised by Scripture
There are those, of course, who wish to remain under a rock, preferring to be entombed in “night’s predominance.” They would hate for anyone to turn over their stone and expose them to the “living light.”
There are those, of course, who wish to keep people under a rock, preferring them be entombed in “night’s predominance.” They would hate for anyone to turn over their stone and be exposed to the “living light.” See the Ruling class and its humanist Kulturkampf war on the family, Progressives, atheists and others disposed to slither from rock to rock.
~~~
Truth-seekers turn over every stone until they find the Stone that was rejected by society’s builders. And regardless of what the culture is telling you, that Stone has become the cornerstone from which all things are to be aligned and made square.
Once you find that Stone, then like the resurrection you become “dangerous” and begin to turn the world upside down, stones included. The world will notice and protest vigorously…
“…they dragged Jason and some of the brothers before the city authorities, shouting, “These men who have turned the world upside down have come here also,…” Acts 17:6
“But, Lord,” said Martha, the sister of the dead man, “by this time there is a bad odor, for he has been there four days.”
Then Jesus said, “Did I not tell you that if you believe, you will see the glory of God?”
…
Is ‘t night’s predominance or day’s shame
That darkness does the face of Earth entomb
When living light should kiss it?
Ross, Act 2, Scene 4, Shakespeare’s Macbeth
~~~
In the previous post Cow Bells Are for Fellow Travellers, the link presented Alexander Solzhenitsyn’s essay Live Not By Lies prefaced as follows:
Solzhenitsyn penned this essay in 1974 and it circulated among Moscow’s intellectuals at the time. It is dated Feb. 12, the same day that secret police broke into his apartment and arrested him. The next day he was exiled to West Germany. The essay is a call to moral courage and serves as light to all who value truth.
But what happens when moral courage is eschewed and truth is not uttered? “Darkness does the face of Earth entomb.”
There has been a long history of “night’s predominance.” And you may think that you are a modern enlightened individual who can shed light on the road before you, but check your rear view mirror to see where you have been.
Epicurean philosophy, in vogue since before 300 BC, has denied the existence of a Personal God and, alternatively, has placed a high value on sensate feelings and friendship. As a consequence, today truth is most often considered not to be Objective – the authority of an absolute infinite-personal God, but rather subjective, what our friends let us get away with saying. Truth now lives with its ‘friends’ in the land of “Like” on Facebook and Twitter.
Epicurean atheists and agnostics posit science – Epicurean atomism – as the beginning and end of all knowledge, declaring revelation and immortality to be romantic nonsense or the effects of too much wine.
The Long March of Cultural Marxism up to the present day disregards any absolutes and even the verities of science. President Barack Obama declares AGW to be “settled science” when in fact Obama has no published thesis or academic record to show if he is even worthy of us contemplating such an outrageous claim.
The Long March stomps out revered traditional values and Christianity wherever such Objective Truth-based morality is found, replacing them with immediate social consciousness sound bites. And thus, subjective truth becomes a milieu of Epicurean-based malleable “truth”, worthy of Karl Marx. Marx conceived of truth (only in political-economic terms, of course) as what friends contrive when amassing social consciousness. Later, French philosopher Foucault would say the same. Thus the importance our culture now places on social media, polls and majorities, and on discrimination instead of discernment, as opposed to Objective absolute Truth.
What happens when moral courage is eschewed and truth shunned? There is a loss of liberty.
“You shall know the truth and the truth will set you free.” –Jesus. But the Ruling class elites want to define truth and set the narrative.
Professor emeritus of international relations at Boston University, Angelo M. Codevilla’s National Review article Standing Up to the Ruling Class: What citizens can do to resist the ruling class’s redefinitions of moral and cultural norms speaks directly to the reality facing us, and those who have recoiled from truth-speaking:
“If you’re wondering what Americans can do as our ruling class sets about enforcing its redefinition of marriage, start by looking back at what it did to the citizens of Indiana when their legislature raised the possibility that someone might object to joining in celebrations of homosexual marriage…
Indiana’s Republicans, its churches, and conservatives in general pled for the liberty to speak and act according to religious faith. They did not and do not argue the worth of the Judeo-Christian religious beliefs that the ruling class deems odious.This has proved to be self-defeating. Appeals for tolerance of all beliefs in the name of America’s traditional freedoms fail because they concede the ruling class’s assertion of its own moral-intellectual superiority, as well as its underlying assumption that good and evil, better and worse, are just other words for its own likes and dislikes…
Consequently, if we wish to remain who we are in the face of threats and declamations meant to force us to honor intellectual and moral falsehoods, we have no alternative but clearly and loudly to distinguish between true and false, fully making the case for what we believe to be right. There is no viable alternative to confronting the ruling class’s fantasies and euphemisms substantively, in detail.
Peaceable behavior will not protect you from being hounded as a “hater.” A whiff of “offensive” attitudes is enough for the ruling class to make you as untouchable as the lepers of old. Nor is silence a refuge.” (emphasis added)
You will want to read the whole article, contemplate its message and summon moral courage.
~~~
Jesus stood before a member of the Ruling Class, Pontius Pilate:
“What is truth?” Jesus did not bear witness to what his friends wanted him to say. Jesus did not say, as French intellectual Michel Foucalt postulated, that truth is “regime” of beliefs and values linked to systems of political and economic power, a scientific, non-universal apparatus feeding into majority opinions.”
In the days before his foretold crucifixion, Jesus told Pilate, and his disciples previously, that He came to bear witness to all that his Father does and says. Crucifixion was invoked by the “Crucify him!” social consciousness to silence Objective Truth – what the Father does and says. But then Objective Resurrection occurred and Truth was exalted to the highest place – God’s right hand.
Who is your father? The father of lies who is the grand marshal of the Long March. Or, is it the Father in heaven? Who do you testify about?
Have you ever seen the Father rejoice over homosexuality or homosexual marriage? Jesus at the wedding in Cana showed the Father’s blessing of his creation: male and female marriage. Never once has Objective truth ever endorsed homosexuality.
The unscientific paramours of homosexuality, psychology and psychiatry, add their voice to the loudest, angriest voices on social media so as “to raise awareness” and to alter the predominate consciousness of the natural union of male and female.
~~~
Speaking of the binary: Truth-seekers need both reason and revelation. Each informs the other. Both need to be declared. And, we must leave the nether land of sentimentality that keeps us entombed in darkness and ready to give up.
Start with the Objective historical facts of the life, death and resurrection of Jesus Christ. There were hundreds of witnesses to the resurrection. And like Paul, we have become witnesses of the Resurrection. The resurrection of Jesus revealed truth about the Father, that there is life beyond atomism. There is immortality; life is more than the body, and incredibly more than the packaging of identity politics.
Be not afraid. Roll away the stone from your mouth. Do not remain silent. And, did not Jesus say that persecutions would come when we spoke truth? Were these persecutions based on silent acquiescence so as discern whether to be “Liked”? No. Here’s what Jesus said:
“Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me.”
The Eternal Living light:
“The life appeared; we have seen it and testify to it, and we proclaim to you the eternal life, which was with the Father and has appeared to us.” I John 1:2
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“Scripture urges us to “expose the unfruitful works of darkness” (Ephesians 5:11) and avoid becoming partners with those “who deceive with empty words” (Ephesians 5:6). Colossians implores us not to be “taken captive by deceit.” We’re warned in 2 Timothy that the time will come when people will not want to hear the truth, so they will surround themselves with frauds who tell them what their “itching ears want to hear.” I believe we have arrived at that moment, and it is now urgent that we specifically identify these frauds and false teachers. This is not a fun or polite process, but it is necessary, so we must get on with it.” (emphasis added)
Mordecai sitting at the King’s Gate-all ears and eyes
Haman is booked
Part Four, Conclusion: Who Remains Silent in Times Like These?
“The entire story of Israel, on one level at least, is the story of how Israel’s God is taking on the arrogant tyrants of the world, overthrowing their power, and rescuing his people from under its cruel weight.” N.T. Wright, “How God Became King”
As we have learned so far, Persian King Xerxes and his right hand man Haman have issued decrees, edicts and proclamations. At the urging of Haman a death warrant for the Jews was sent throughout Xerxes’ vast kingdom.
The edict, that genocide of the Jews was to occur on a certain day, is shouted from the citadel in the capital city of Susa. The targeted Jew’s days are numbered: on the thirteenth day of the twelfth month, the month of Adar the Jews are to be annihilated, their property plundered.
This horrifying declaration is soon answered by the Jewish population. The people mourn and fast. They put on sackcloth and ashes as signs of their distress. Xerxes and Haman, on the other hand, party on.
But then banqueting tables are turned and the Jew’s great sadness is turned to rejoicing. Moving quickly though the events we’ll see how.
Before we go on you should know this Resurrection Day that…The days of evil are numbered and the Day of Final Deliverance from Death is at hand. The empty tomb is the proclamation of our deliverance from both evil and death, on a certain future day. The Purim celebration would become a foretaste of deliverance. Resurrection day is the foretaste of the Day of Deliverance.
From Chapter One of The Book of Esther: King Xerxes, in response to Queen Vashti’s no-show at the royal bacchanalia deposes Queen Vasti and sends out a decree to everyone in his kingdom, a decree proclaiming that every man should be ruler over his own household.
From Chapter Two: Esther is fast-tracked by the head eunuch to become Xerxes new queen. The king then gives a great banquet, “Esther’s Banquet” to show off his queen to all his nobles and officials. Xerxes proclaims a holiday throughout the provinces and distributed gifts with liberality. Mordecai’s salvation of Xerxes from an assignation attempt is recorded in the king’s record books.
From Chapter Three: Xerxes honors Haman, making him his right-hand man. Haman is paraded about and is honored by all except a particular Jew-Mordecai. Haman’s ego is crushed. His anger turns to hate. Haman chooses to become anti-Semitic. Haman complains to Xerxes about a “certain people”.
Xerxes to Haman regarding the Jews, “do with the people as you please.” A genocidal Death Warrant is issued after the king’s authority via his signet ring is handed over to Haman. A copy of the text of the edict is to be issued as law in every province and made known to the people of every nationality so they would be ready for that day. …couriers went out, spurred on by the king’s command, and the edict was issued.”
Chapter 4: Mordecai, Esther’s uncle, hears about the edit. It is shouted from the citadel in the capital city of Susa. Mordecai is stunned. With sackcloth and ashes Mordecai let’s the world know, and more importantly, let’s God ‘know’ that he is mourning the loss of his family and his people the Jews. (Notice how Mordecai’s protest (like Job’s) is personal and self-effacing and not riotous, vulgar, angry and destructive like today’s demonstrations?)
Important to our understanding of The Book of Esther wherein there is no mention of God is the fact that God had promised Abraham in a covenant (see Genesis 15) that “a) Abraham’s seed would become as numerous as the stars of heaven, b) his family would be exiles in a foreign land and eventually be brought out, and c) his family would inherit the land of Canaan.” (N.T. Wright, “Justification”.)
Mordecai’s great distress is based, I believe, on his understanding of God’s promises to Abraham and his understanding of God righteousness–God keeping his promises-and the declared challenge to God’s faithfulness by an earthly tyrant. Sackcloth and ashes are man’s quiet submission to God: man is dust and will return to dust and that salvation alone comes from God. Let’s see what happens next.
Esther quickly learned about Mordecai’s distress. She sends him new clothes to put on, to comfort him. She did not know about the edict.
Mordecai responds to the eunuch sent by Esther. He hands him the edict to give to Esther. Mordecai tells the eunuch that Esther must approach the king and get him to rescind this edict. Esther receives the news with great dread. She replies to Mordecai that people who just show up at court uninvited are put to death. And, “…thirty days have passed since I was called to go to the king.”
When Esther’s words were reported to Mordecai,he sent back this answer: “Do not think that because you are in the king’s house you alone of all the Jews will escape. For if you remain silent at this time, relief and deliverance for the Jews will arise from another place, but you and your father’s family will perish. And who knows but that you have come to your royal position for such a time as this?”(emphasis mine)
Then Esther sent this reply to Mordecai:“Go, gather together all the Jews who are in Susa, and fast for me. Do not eat or drink for three days, night or day. I and my attendants will fast as you do. When this is done, I will go to the king, even though it is against the law. And if I perish, I perish.”
So Mordecai went and carried out all of Esther’s instructions. The Jews in every corner of the kingdom fasted for three days.
Submission takes the high road.
Maybe you have noticed by now that submission plays a big role in this and other Biblical narratives. Putting on sackcloth and ashes and fasting are forms of submission. Replying, “If I perish, I perish” is another. Recall Mary’s submission to the angel regarding her being impregnated by the Holy Spirit? “I am the Lord’s servant,” Mary answered, May it be to me as you have said.” And, we must recall our Lord’s submission to the Father’s divine purpose: “Father, if you are willing, take this cup from me; yet not my will, but yours be done.”
The act of submission to a sovereign God even when God’s presence and His direct intervention are not evident is described for us in a ‘genealogy of faith found in Hebrews chapter 11. There we read of the “By faith…” accounts of individuals who submitted themselves to God. That submission is faith in the righteousness of God. It is saying God keeps His promises and that He does so no matter what men do to affect them, even up annihilation of those promises personified in God’s people the Jews.
Submission to a scepter
After three days of fasting Esther puts on her royal robes and presents herself to the King. She appears in the hallway within direct view of the king. She anxiously awaits his invitation. Xerxes scepter is offered to her. Esther touches the tip of scepter showing respect and submission to his authority.
Civil disobedience and submission
Now imagine for a moment being Queen Esther. Xerxes, the King of his household had, had by proxy decree allowed for the annihilation of her people the Jews without giving it second thought. Queen Esther no doubt felt that her life hung in the balance, one side of the scale weighted against her. But then the finger God was upholding her.
The king asked Esther “What is your request? Even up to half the kingdom, it will be given you.”
Esther’s response is not direct. She invites Xerxes and Haman to a banquet that same day. The banquet happens, the wine is poured and again the king asks Esther what her petition is. And again, Esther, faltering in courage, suggests another banquet the next day and “Then I will answer the king’s question.” On to banquet number two and a swelling ego.
With banquet number one under his belt and banquet number two written into his day planner Haman is pretty impressed with himself. He brags to his wife and friends that it was only the King and himself who were invitees to the Queens banquets. Haman boasts of his great connections and vast wealth. Yet, there was something sticking in his craw-that Mordecai who is mourning everyday at the gate in sack cloth and ashes.
Haman’s wife, knowing that Mordecai was the decreed king of his household offered a solution to Haman’s hangdog demeanor.
“Have a gallows built, seventy-five feet high, and ask the king in the morning to have Mordecai hanged on it. Then go with the king to the dinner and be happy.” In other words, “Don’t Worry. Be Happy!” Haman liked the idea and had the gallows built. Problem solved.
Sleepless in Susa
That same night the king couldn’t sleep. This was due to too much wine at the banquet or perhaps God’s purpose was the pea under the mattress. Whatever the reason the king ordered his favorite book to be brought in-the king’s chronicles. These books were records all of the king’s doings, perfect for nights like these.
The king ordered his favorite book to brought in-the king’s chronicles. These books were records all of the king’s doings, perfect for nights like these.
Lo and behold, what was long ago forgotten was still in black and white on the parchment- Mordecai had saved the king by exposing an assassination plot. The king then asked his attendants what had been done for Mordecai. Such an act of respect for the king’s life should be honored. His attendants answered, “nada” (I don’t know Persian for “nothing.”) The king wanted to settle up with Mordecai immediately so he asked his servants, “Who is in the court?”
Lo and behold, Haman, the proud, is, at that very moment, standing in the outer court hoping to get permission from the king to have Mordecai hanged. Haman, too, wanted to settle up quickly as possible.
Haman enters the king’s presence and immediately the king asks Haman “What should be done for the man the king delights to honor?”
Haman, already full of Haman, thinks the king is, of course, talking about whom else but Haman. Haman, with great flare, then details a litany of delights that the king should lavish on such a man.
The king commands Haman, “Go at once.” “Get the robe and horse and do just as you have suggested for Mordecai the Jew, who sits at the king’s gate. Do not neglect anything you have recommended.” Oh, the irony.
Haman did as the king commanded. He paraded Mordecai through the city streets proclaiming as he went, “This is what is to be done for the man the king delights to honor!”
Carpe the irony: Haman is leading Mordecai through Susa
Afterward Mordecai returned to the king’s gate (nothing had changed; a curious ride through the city on horseback does not a decree rescind). Haman returned to his wife and friends and gave them the low down.
Zeresh, Haman’s wife, taking the reins away from Haman decides, like many others had in recorded history, that it is time to stop messing with the Jewish people. In her mind the Jews’ God defends them. He is real. Enough already, Haman, your pride is plaguing us. Be done with this man and his people.
While she is talking Haman is whisked away to banquet Number Two
No Fear (well maybe some)
King Xerxes and Haman, knees knocking I’m guessing, dine with Queen Esther a second time. And, a second time the king asks Esther, “What is your request? Even up to half the kingdom, it will be given you.”
“Then Queen Esther answered, “If I have found favor with you, O king, and if it pleases your majesty, grant me my life-this is my petition. And spare my people-this is my request. For I and my people have been sold for destruction and slaughter and annihilation.”
Well, king Xerxes is greatly troubled by such a statement. He wonders out loud who would do such a thing “Who is he?” ”Where is the man who would dare do such a thing?”
“Esther said, “The adversary and enemy is this vile Haman.”
Esther points out the evil.
In a rage, knowing that he had been used by Haman, Xerxes got up from the dinner and went into the palace garden. In the mean time, Haman knowing that his life is over throws himself at Esther’s feet and begs for his life. The king returns and finds Haman now clawing at Esther. His rage grows.
As it is written, one of the eunuchs attending the king, Harbona, pointed in the direction of Haman’s house. He told the king that Haman had erected a seventy-five foot high gallows on which to hang Mordecai, “the same Mordecai who helped my lord.”
The king didn’t ponder this at all. “Hang Haman on that same gallows”. Then his fury subsided. Problem solved. Seventy-five feet: my how the mighty have fallen!
Evil begs for mercy and finds none.
The tables are turned
That same day King Xerxes gave Queen Esther the estate of Haman. Esther told the King of her uncle and how he adopted her after her parents had died. The king took off his signet ring and put it on Mordecai’s finger. Mordecai was appointed the head of Haman’s vast estate by Esther. But, a decree was still out there and could not be rescinded. Something had to be done before the day of annihilation.
Déjà vu all over again but this time Sovereignty steps in.
Esther once again approached the king weeping and pleading for the life of her people. She asked for a counter decree to be issued. King Xerxes answered both Esther and Mordecai, “Write another decree in the king’s name in behalf of the Jews as seems best to you.”
So, all the same secretaries who were summoned once before to write out the Jew’s death warrant were summoned again. Mordecai’s counter decree would allow the Jews to defend themselves from all enemies and to take their plunder. The edict was dispatched via multiple couriers to the 127 provinces of king Xerxes.
“The couriers, riding the royal horses, raced out, spurred on by the king’s command. And the edict was also issued in the citadel of Susa.” The response is celebration in each Jewish community.
“In every province and in every city, where ever the edict of the king went, there was joy and gladness among the Jews, with feasting and celebrating. And many people of other nationalities became Jews because fear of the Jews had seized them.”(emphasis mine)
Hate has its day in the People’s Court
Haman’s day of holocaust, the thirteenth day of the twelfth month of Adar, finally arrived. But the Jews had prepared to defend themselves. Mordecai’s edict gave them the power to stand against their enemies and take their plunder. And so the attempt at genocide began throughout the kingdom.
It is written about the Jews, “No one could stand against them, because the people of all other nationalities were afraid of them. And all nobles of the provinces, the satraps, the governors and the king’s administrators helped the Jews because fear of Mordecai had seized them….The Jews struck down all their enemies with the sword, killing and destroying them, and they did what they pleased to those who hated them…But they did not lay hands on the plunder.”
In summary, the last two Chapters of The Book of Esther detail the extent of the Jews self-defense against hatred. Various numbers of deaths occur in different places within the 127 provinces. In one verse (16 of Chapter 9) it is written that seventy-five thousand enemies of the Jews were killed. That is seventy-five times one thousand deaths or one thousand deaths for each foot of height of the “Haman Gallows”
Speaking of justice by extrapolation, Haman’s ten sons, the ten acorns that don’t fall far from the tree are hanged on their father’s gallows. The Jews understood that evil is passed down from generation to generation. The sins of the father, in this case anti-Semitism, would continue to manifest its ugly hatred if not nipped in the neck.
Haman meets the end of his rope.
After all of the fighting had stopped and the Jews enemies vanquished, Mordecai sent letters to all the Jews in every province of King Xerxes. He declared these days of Adar to become an annual celebration, “as the time when the Jews got relief from their enemies, and as the month when their sorrow was turned to joy.” These days would become known as The Feast of Purim, “For Haman son of Hammedatha, the Agagite, the enemy of all the Jews, had plotted against the Jews to destroy them and had cast pur (that is, the lot) for their ruin and destruction.”
The balance of The Book of Esther tells us that all of the prior events were recorded for posterity in the king’s books. Mordecai was held in high esteem by all who knew his name.
Something to think about this Resurrection Day
You may cast your lot with those who hate the Jews but the outcome will be the same as those enemies of the Jews in the Kingdom of the Media and Persia. This historically proven pronouncement includes Hamas, the anti-Semitic Boycott-Divest & Sanction (BDS) groups, Iran-The Islamic Republic, ISIS, anti-Semitic Europeans and all those who hate the Jews. So all such, you are forewarned. And, nuclear bombs are no threat to the God who created the vast universe, the infinitesimal atom, a particle’s chirality and also allowed man to find quantum mechanics among the mysteries of life. God knows the number hairs on your head. Did you think that he doesn’t notice the hatred raging in your head?
If you cast your faith on God’s sovereignty you will find that God is faithful to his covenant promises. Make a stand with God and you find God standing with you (read about Shadrach, Meshach, and Abednego in the book of Daniel). Esther’s life is an exemplary illustration of submission to God’s sovereignty.
Esther, in an act of civil disobedience came before King Xerxes and spoke truth to power. It took Esther a couple of banquets to ramp up the courage but Esther made a stand for herself and for the people of God.
Esther is also an example of one life given as a ransom for many (see the Gospel of mark, chapter 10, vs. 45 regarding these words spoken about Jeshua, Jesus).
It has been said that the degree of anti-Semitism in a society is an indicator of its health. Look at Europe to see where the U.S. is heading.
Finally, Orthodox Christian theologian Charles Malik who was also a Lebanese diplomat, political theorist, philosopher and president (1958) of the U.N.’s General Assembly wrote a book titled “Christ and Crisis” (1962).
Malik’s definition of crisis: “the crisis is simply the fact that Jesus Christ is the Lord and is judging.”
Malik warned that “The greatest weakness of Western strategy is its relative neglect of the intellectual and spiritual dimension.”(emphasis mine)
When facing a crisis at any level, in any context we must confront it with courage and the cross.
In 1962 Malik wrote,
“There are three unpardonable sins today, to be flippant or superficial in the analysis of the world situation, to live and act as though halfhearted measures would avail; and to lack the moral courage to rise to the historic occasion.”
Esther understood “crisis” and acted with sober courage to avert a holocaust that was decreed with hatred within the shadow of a gallows. (See also the life of Dietrich Bonheoffer.)
Who Remains Silent in Times Like These?
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For current information regarding the increasing anti-Semitism in our world bookmark this website: LegalInsurrection
“We have entered, as I see it, a spiritual limbo. Our educational institutions are no longer the bearers of high culture, and public life has been deliberately moronised. But here and there, sheltered from the noise and glare of the media, the old spiritual forces are at work” Roger Scruton
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“When a common culture declines, the ethical life can be sustained and renewed only by a work of the imagination.”-Roger Scruton
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“Jesus prayed, “This is eternal life, that they may know You . . .” (John 17:3). The real meaning of eternal life is a life that can face anything it has to face without wavering. If we will take this view, life will become one great romance— a glorious opportunity of seeing wonderful things all the time. God is disciplining us to get us into this central place of power.” Oswald Chambers
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“No power on earth or in hell can conquer the Spirit of God in a human spirit, it is an inner unconquerableness.” Oswald Chambers
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To those who have had no agony Jesus says, “I have nothing for you; stand on your own feet, square your own shoulders. I have come for the man who knows he has a bigger handful than he can cope with, who knows there are forces he cannot touch; I will do everything for him if he will let Me. Only let a man grant he needs it, and I will do it for him.” The Shadow of an Agony,Oswald Chambers
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“If we wish to erect new structures, we must have a definite knowledge of the old foundations.” John Calvin Coolidge
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Atheism is a post-Christian phenomenon.
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If social justice looks like your hand in someone else’s pocket then you are stealing.
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“In Sweden, giving to charity, absurdly, came to be considered a lack of solidarity, since it undermined the need for the welfare state.” – Roland Martinsson
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“…to love democracy well, it is necessary to love it moderately.” Alexis de Tocqueville
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Capitalism seeks to help others through a servce or product it provides. Free Market Capitalism is the most moral and fair economic system available to man. Capitalism augments personal growth, responsibility and ownership. Charity flourishes under capitalism. Charity dies under subjective “fair share” government confiscatory policies. Socialism redistributes ambivalence and greed.
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“We are to regard existence as a raid or great adventure; it is to be judged, therefore, not by what calamities it encounters, but by what flag it follows and what high town it assaults. The most dangerous thing in the world is to be alive; one is always in danger of one’s life. But anyone who shrinks from that is a traitor to the great scheme and experiment of being.” G.K. Chesterton
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Any intelligent fool can make things bigger, more complex, and more violent.
It takes a touch of genius – and a lot of courage – to move in the opposite direction. Albert Einstein
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“You shall know the truth and the truth shall make you odd.” Flannery O’Connor
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“There is but one good; that is God. Everything else is good when it looks to Him and bad when it turns from Him.” C.S. Lewis, The Great Divorce
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“Though He slay me, yet will I trust Him” (Job 13:15).
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God’s grace is not about the allowance for sin. God’s grace is about the conversation God allows regarding sin.
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From the book of Proverbs: We are not to favor the rich or the poor. We are to pursue justice.
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“Always keep in contact with those books and those people that enlarge your horizon and make it possible for you to stretch yourself mentally.” Oswald Chambers
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One goldfish says to another, “If there is no God who keeps changing the water?”
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“The truth is always there in the morning.”
From Cat On A Hot Tin Roof script – playwright Tennessee Williams
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God blesses those who hunger and thirst for justice, for they will be satisfied.
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“America’s greatness has been the greatness of a free people who shared certain moral commitments. Freedom without moral commitment is aimless and promptly self-destructive.” John W. Gardner
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“Men of integrity, by their very existence, rekindle the belief that as a people we can live above the level of moral squalor. We need that belief; a cynical community is a corrupt community.” John W. Gardner
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“In the world it is called Tolerance, but in hell it is called Despair, the sin that believes in nothing, cares for nothing, seeks to know nothing, interferes with nothing, enjoys nothing, hates nothing, finds purpose in nothing, lives for nothing, and remains alive because there is nothing for which it will die.” Dorothy L. Sayers
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“Art, like morality, consists of drawing the line somewhere.”
G. K. Chesterton
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“The battle line between good and evil runs through the heart of every man.” Alexander Solzhenitsyn
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This is what the LORD says:
“Stand at the crossroads and look;
ask for the ancient paths,
ask where the good way is, and walk in it,
and you will find rest for your souls.
But you said, ‘We will not walk in it.’
-The prophet Jeremiah, 6:16
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“…our common task is not so much discovering a truth hiding among contrary viewpoints as it is coming to possess a selfhood that no longer evades and eludes the truth with which it is importunately confronted.” James McClendon, Ethics: Systematic Theology, Vol. 1
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Cindy Wity 