While preterist interpreters seek meaning for the land beast in the contemporary Roman context (see, for example, Aune, Revelation, 756-757), the movement of the text from Revelation 12 to 13 argues for a future power not yet in existence when Revelation was written. As we have seen, this power arises in the context of the shift from the sea beast’s reign of 42 months to its actions in the end-time context. What power arose in the world at that time (around 1800 A.D. if one applies the year-day equation to the 42 months) that could fit all the designations? The common historical interpretation a hundred years ago would still seem to be the best one now. The United States of America was founded by persecuted Christians who came from Europe to America looking for religious freedom. It arose in a part of the world that was relatively uninhabited, and was unknown in the ancient Euro-Asian context (it has no background in Daniel 7, for example). It was a young nation, a relatively new power on the world’s stage. Its governing principles were more positive than those of most nations in the course of history (principles of liberty, equality, and human rights empowered by the people). It rose up around the end of the 1260 years (1798). The land beast had no crowns. The United States was a nation without a king and its main churches had no pope. It arose from obscurity to become a major world power–there is no nation in the world today more dominant than the United States of America.
One could argue that the USA has “spoken like a dragon” from the very beginning of its history, in the subjugation of native Americans and the very early institution of slavery in the southern states. But I think all would agree that the “speaking like a dragon” has accelerated through America’s history and has reached a new level in the events since September 11. Perhaps a better way to look at this is the increasing divide between America’s ideals and its military and political actions toward those who differ.
This historical connection between the USA and the beast from the earth does not seem quite as clear or convincing as the connections between the beast from the sea and the medieval papal system. But if there is a historical focus to this text, and I think there is, and if we are anywhere close to the end of history; a connection between this beast and the United States of America is the only one that makes sense. Other major powers have come and gone over the last two hundred years. All of them have arisen from the Eurasian/African landmass (represented by the sea?), which has been the focus of Bible prophecy all the way until now. The USA has been a significant world power for more than a hundred years, and during that time its relative dominance in the world has only been increasing. And it is the first world power that centers outside the land mass that includes Europe, Asia and the Mediterranean coast of Africa (Egypt was certainly a “world power” in its time and North Africa was a major part of the Roman Empire).
But the strong religious tone of the land beast’s actions (Rev 13:12-15) suggests that if the United States is the power intended in these texts, it is its religious character that is particularly in view. America was historically a Protestant Christian nation, so supporting a “beast” in the heritage of the medieval papacy would be a dramatic shift in religious perspective for Nineteenth Century America. Since the United States is no longer a protestant-dominated nation (though some would like to restore that), exactly how this would happen today is not clear. Having said that, in today’s world the USA is the center of gravity for world Christianity as much or more than Rome, and it is in this religious role that its actions in the latter part of this chapter are particularly to be seen. The United States has been admired for its freedom. Americans are willing to tolerate violence and crime as long as their freedom is not jeopardized. If the main thing you want is to have a low crime rate, you can accomplish that with brute force as occurred in Soviet Russia. When the people of the United States are more concerned with safety and security than they are with freedom, Americans will find tyranny the best of bad options. An American move toward tyranny would be the adoption of the dragon’s methods as portrayed in this part of Revelation.
Category Archives: Historical
Summary: If Jesus Had Never Been Born, How Would Things Be Different Today? (What If—24)
Let me sum up the impact of Jesus on today’s world in a series of statements based on what has been said in the previous 23 blogs.
If Jesus had never been born:
There would be an 85-90% chance you wouldn’t be able to read. If you are a woman, there is a 99+% chance you couldn’t read this blog or anything else.
There would be no Harvard University, no Oxford University, and definitely no Loma Linda University, the place where faith and science are at home together.
There would be no science as we know it and no Scientific Revolution that has totally transformed daily life for most people.
There would be no civil rights for anyone but the elites of every society.
There would be no modern medicine with its amazing cures and preventives.
There would be no Mayo Clinic, no Johns Hopkins and no Loma Linda University Medical Center.
There would be no eyeglasses and no contact lenses.
There would be no antibiotics and no hospitals as we know them.
The defective, the ill, and the aged would likely be marginalized or terminated.
There would be no cell phones, no social media and no internet (maybe that would be a good thing).
There would be no electrical grid and no central heat or air conditioning.
There would be no hot, running water in your house.
At least one of your siblings would have died in childhood.
Most people over 40 years of age would be dead.
Most people over 35 would have no teeth.
There is a 40% chance you would be a slave, regardless of race or ethnicity.
You would routinely experience what it is like to be hungry and not be able to do anything about it.
If you are female, it is likely you wouldn’t be allowed to own land.
If you are female, your father would likely have sold you to your future husband and you would be regarded as his property.
Most people would make a living by working all day with their hands.
Most societies would be brutal and violent.
Sports like “The Hunger Games” would probably be a reality.
The most efficient form of transportation would be horses.
What’s the point? None of this proves that there is a God and that Jesus Himself is God made flesh, the greatest revelation of what God is like. Nor does it prove that everyone in the world should follow Jesus. But it does demonstrate that, purely as a human being, Jesus did more to influence subsequent history than any other person who ever lived. And He claimed that His revolutionary teaching came directly from God. If that is true, the decision you make about Jesus is the most important decision you will ever make. And if you have chosen to follow Jesus you are not a fool, you are simply following where the evidence leads.
What If Jesus Had Never Been Born? Jesus and Human Freedom II (What If—22)
The teachings of Jesus about human freedom had a strong impact on the church in the next centuries. The church father Tertullian of Carthage (ca. AD 155-220), the first to write extensively in the Latin language, spoke out strongly in favor of freedom of conscience, even though the Empire was not friendly to the church at the time. A significant moment in human freedom was the altercation between the church father Ambrose, Bishop of Milan, and the Christian Emperor Theodosius, around AD 390. After rioting in Thessalonica took the life of the Roman governor, Theodosius responded by sending in the army and slaughtering 7000 civilians who had gathered in the local hippodrome. When he heard about this, Ambrose sent Theodosius a letter rebuking him for this brutality and telling Theodosius that he would be refused communion until he demonstrated repentance. The key point in the letter is Ambrose telling Theodosius that “no one is above the law”. Even kings are subject to a higher court, namely the judgment of God. This concept is crucial to western democracy today. Around the same time, Augustine (ca. AD 400) extended the concept of liberty to pagans, arguing that they should not be forced to accept Jesus.
While developments in the Roman world were important, it was in the British Isles that the fruit of Jesus teaching on human freedom would have the biggest impact on our world today. Through the efforts of Saint Patrick (arrived in Ireland around AD 432), the Ten Commandments became the foundation of civil law in Britain. By the time of King Alfred (ca. AD 890), the Ten Commandments and the golden rule had become the foundation of English law. But the key turn for human freedom was the Magna Carta, a thoroughly Christian document written in AD 1215 by the Archbishop of Canterbury. I enshrined freedom under law as a key element of British governance and became the inspiration for the United States Constitution five and a half centuries later. So it was in Great Britain that the early Christian advances in the realm of human freedom were passed on from the Mediterranean world to modern times.
The next key development in the march of human freedom was the Reformation, particular the branch of the Reformation centered in Calvin’s Geneva. John Calvin set up an organizational structure for both the church and the city that was based on the Scriptures, particularly the principles taught by Jesus. The Presbyterian model of church governance that arose in Geneva (and followed to a great extent by the Seventh-day Adventist Church) included government by law and elected representatives that included checks and balances. Based on his reading of the Bible, John Calvin was well aware of sinful human depravity, so he did not trust a government without checks and balances against the abuse of power. This was a very important advance in human governance.
The advances in human governance achieved by the Reformation had a strong impact on the “American experiment”. This impact began with the Mayflower Compact, put together by the Pilgrim settlers in Plymouth, Massachusetts (AD 1620 and following). These earnest followers of Jesus decided that rule in the new settlement was to be by mutual agreement. All were to be equal under law and there was to be no aristocracy among them, a major step for people accustomed to British nobility. But in spite of the important concepts in the Mayflower Compact, the Massachusetts Colony was not a bastion of religious liberty. Deviations in theology from the Presbyterian authorities was punishable. So Roger Williams (AD 1636) had to leave the colony and settle in Rhode Island to establish a beachhead of religious liberty on the American continent. Soon after, in Pennsylvania, the Quaker William Penn guaranteed religious liberty in that part of the colonies. Pennsylvania welcomed people of all religious persuasions from AD 1682 on and in AD 1701 Penn established the Charter of Privileges, which spelled out the religious liberties the colony would protect. So by 1700 religious liberty had established strong roots in the American colonies. But that was only the beginning.
What If Jesus Had Never Been Born? Jesus and Human Freedom (What If—21)
I apologize for the long silence. I have been chasing many things lately and these blogs do take significant time to write. Hope they are worth the wait.
People think of Athens as the birthplace of intellectual freedom and democracy, and in a real sense it was. But the freedom that Athens initiated was only for the elites of society, it didn’t apply to the common people. And it was fairly limited even for the elites. The elites of Athens could vote but they had no protection against abuse by the majority, whatever they decided. The state was considered more important than the individual. That meant that the individual of Athenian society was subject to the whims of the collective body. It was the “tyranny of the majority”. There was no idea of “individual liberty” in Athens. The classic example of that was the fate of Socrates, who was condemned to death by a vote of 280 to 220. So Athens made some important contributions to the idea of human freedom, but did not go nearly far enough.
The Jewish world in ancient times contained many examples of abusive leadership in both the political and religious spheres (think Rehoboam and Caiaphas, among others). But the Israelites had a strong love for freedom, grounded in the Exodus experience. They remembered that they were slaves in the land of Egypt and that God had brought them out of slavery with a mighty hand and an outstretched arm (Deut 5:6, 15; 6:12, 21, etc.). The same God also instituted the Jubilee, a once-in-a-lifetime event when liberty was proclaimed throughout the land (Lev 25:10).
An additional Jewish contribution to human freedom was the idea of human equality. After all, if everyone was created in the image of God (Gen 1:26-27), no one is less so than any other. Equality was reinforced by Deuteronomy 10:17-19, where God is declared to show no partiality. His love is not centered on the rich and powerful, He loves orphans, widows, and foreigners, people who can usually offer nothing in return.
God’s commitment to impartiality and freedom is also seen in the law of two or three witnesses (Deut 19:25). We recognize that having two or three witnesses to establish the truth of a matter is a good idea. But the implications of such a law go even further. Requiring two or three witnesses meant that no one, not even the king, could arbitrarily deprive someone of life and liberty. This was a shocking limitation on kingly power in the ancient world. It also meant that no one is above the law, not even the king. This was a radical idea in ancient times.
Finally, it could be argued that the Ten Commandments are the very foundation of universal human rights. The Ten Commandments meant that Israelite law was designed to protect the family (commandments five and seven), to protect life (commandment six), to protect property (commandments eight and ten) and to protect truth (commandment nine). From these flow a high regard for human rights to life, liberty, property, and the family as the glue and backbone of society.
Then Jesus came. Building on the foundation of Judaism, He underlined the importance of freedom, equality and equal treatment of all. In John 8:32, 36 He noted that the purpose of truth is not to restrict people but to truly set them free. Paul underlined this teaching of Jesus when he wrote that wherever the Spirit of God is found, there is true liberty (2 Cor 3:17). In Matthew 22:21, Jesus articulated the importance of keeping the church and the state separate. His followers were to be supportive of the highest goals of state and society while keeping the things of God central to everything they did. He highlighted the character of God, which is exhibited in the sun and the rain, realities that affect all people equally (Matt 5:45-47). He encouraged all to be like God in His impartial treatment, even of those who are opposed to His principles (Acts 10:34-35). There is no more distinction of Jew and Greek, slave and free, male and female. Followers of Jesus and Paul were to treat everyone equally, without distinction of gender, race or social standing.
While these principles could be found within the teachings of Judaism, there were seriously absent in the Greco-Roman world into which Jesus was born. One of the first things one would notice about the Roman Empire is that it was not a free place. More than seventy percent of the inhabitants of the Empire were slaves. The Emperor had power of life and death over just about everybody. And slaveholders had power of life and death over their own slaves. The inklings of freedom and democracy that had stirred Athens were long gone by the time Jesus came. As in so many other areas, His arrival was a turning point in human history.
What If Jesus Had Never Been Born? Jesus and Slavery/Civil Rights III (What If—20)
If the message of Jesus was the key to the abolition of slavery, why did it take nearly 2000 years to achieve that goal? I would argue that the teaching and practice of Jesus on the treatment of others was truly revolutionary. But the early church was powerless in human terms. Many Christians were in hiding and they had little influence on the laws and actions of the Empire. When the Roman Empire turned toward Christianity in the early fourth century, it could have not only abolished the branding of slaves, but abolished the institution of slavery itself, along with abortion, the gladiatorial games, infanticide and crucifixion. But whenever the church is melded with the state, politics and economics enter into the calculation and doing the right thing can be very difficult. Slavery was so embedded into the social order that many feared its abolition would destroy the economy and the whole social order.
But the foundations upon which slavery was built had been shaken. A powerful theological voice arose in central Asia Minor (Cappadocia), Gregory of Nyssa (ca. 335-395). In AD 379 Gregory articulated a power argument for the abolitions of slavery as an institution. He condemned institutional slavery on three biblical grounds. 1) Since God owns everything, owning slaves robs God. That is a very serious charge. 2) Every human being is made in the image of God. When you mistreat another human being, you are mistreating God. 3) Every human being was given dominion over the earth at creation. So when you buy a slave, there is a sense that you are buying the whole world, and the richest person on earth cannot afford to do that. While the third argument may seem a stretch to us today, the first two eviscerate the whole argument for slavery for anyone who accepts the inspiration of Scripture.
So in the big picture of Christian history, something crucial had changed with the coming of Jesus. In the Greco-Roman world slavery was the norm and was to be accepted as such. But in the early church, slavery was now seen as evil, contrary to both God and Scripture. But given the realities in the world most felt that this evil must be tolerated until Jesus comes and wipes the institution of slavery away. This set the context for people like Pastorius and the Quakers in colonial America. They felt the call of God to eradicate slavery NOW. The teachings of Jesus propelled them not to wait for the Second Coming but to follow Jesus in the present and carry out the principles he taught and lived.
But if the anti-slavery movement arose in Seventeenth Century America, why did it take nearly 200 years to finally abolish the institution? It has to do with deep political divisions within the territory from the first. New England was settled by conservative Christians from the lower classes in England. Virginia and the South were settled more by the upper classes, who were used to letting other people do the work. Slavery began in Virginia as a form of indentured servitude, new settlers working for a time to pay off debts. But the Deep South instituted a harsher form of slavery imported from the British territory of Barbados.
When the thirteen American colonies won their independence from Great Britain, they were deeply divided over the issue of slavery. There would have been no union between the states if the northern states tried to abolish slavery, as Massachusetts and Pennsylvania would have been happy for the new nation to do. So a series of political compromises left the slave system in place, even though roughly half the country was against it. It seems, however, that the Civil War became inevitable when the union was created without truly settling the issue. So while America was the place where abolition of slavery was conceived in modern times, it was slower than England to actually carry it out.
ADDENDUM ON THOMAS JEFFERSON
A note on the fascinating role of Thomas Jefferson on all this. Abolition might never have happened in America or England were it not for his powerful words “all men are created equal”, which inspired many. Yet he was a slaveholder all his life. He freed some of his slaves while he was still alive and all of them in his will. Why was he so slow to act to act on his convictions? He believed that sudden freedom would be harmful to them. They needed life skills in order to survive. So he hesitated, at the expense of his own legacy. But his convictions were not a sham. On one occasion he said: “I tremble for my country when I reflect that God is just. The Almighty has no attribute which can take side with us (the slavemasters) in such a contest.@ He advocated no slavery in any new territory (this motion lost in Congress by one vote—the country was so evenly divided). When the Northwest Territory (today’s Midwestern states from Ohio through Wisconsin and Michigan) was established in the 1780s, he successfully supported establishing it slave free. So Jefferson’s words inspired freedom for the slaves, but his actions feel short of his ideals. I can relate to that myself.
What If Jesus Had Never Been Born? Jesus and Slavery/Civil Rights II (What If—19)
In the United States, the anti-slavery movement picked up steam around the time slavery was abolished in the British Empire. A major galvanizing development was John Rankin’s book Letter on American Slavery, published in 1826. It was a series of letters he wrote to his slave-holding brother Thomas. Rankin was very clear on his motivation: “If you really want to follow Jesus, you need to free your slaves.” These letters convinced Thomas to free his slaves and join the anti-slavery movement. The book also inspired William Lloyd Garrison to begin publishing his magazine The Liberator. The masthead of the magazine included the language of Scripture: “Love thy neighbor as thyself” (Matt 19:19; Mark 12:31; Luke 10:27), and “I come to break the bonds of the oppressor” (based on Luke 4:18). The illustration connected with the latter quote is a black man kneeling before Jesus and the cross and a white man cowering in fear. Both are equal at the foot of the cross. Rankin’s book also inspired Harriet Beecher Stowe, whose later book, Uncle Tom’s Cabin, had a major anti-slavery influence on the American public in the years leading up to the Civil War.
In 1833, the same year in which the slavery was abolished in the British Empire, the American Anti-Slavery Society was founded, under the leadership of William Lloyd Garrison. 75% of the founders were Christian ministers. A short time later Elijah Parish Lovejoy (1802-1837) was murdered by a pro-slavery mob. Trained as a pastor, he moved to the slave state of Missouri and started an anti-slavery newspaper. Repeatedly attacked for his views he moved across the Mississippi River to Alton, Illinois, which was a free state. Nevertheless, he continued to be attacked by pro-slavery mobs until at the age of 35 he was killed by a gunshot while defending his printing press. What motivated Lovejoy to take so many risks in order to advance the abolition of slavery? He confessed: “I am impelled to the course I have taken because I fear God.”
Born into slavery in Maryland, Harriet Tubman (1822-1913) escaped to Philadelphia in 1849 and became a key figure in the establishment of the so-called “Underground Railroad” which rescued many slaves from the grip of the American South in the years leading up to the American Civil War (1861-1865). She too was motivated by the teachings of Jesus. This is witnessed by her own prayer for her slave master: “O dear Lord, change dat man’s heart, and make him a Christian”. For her, Christianity was about following Jesus, not just attending church.
Like Harriet Tubman, Frederick Douglass (1817-1895) escaped from slavery in Maryland to become a leader of the abolitionist movement in the North. A key element in his anti-slavery work was his conversion to Christianity. Because of his conversion he said, “I loved all mankind, slaveholders not excepted, though I abhorred slavery more than ever.” When one looks deeply into the abolitionist movement, every significant abolitionist, black or white, was a committed Christian. Prominent in more recent times was Martin Luther King (1929B1968). Like the others we have mentioned, he was motivated to do what he did by Jesus and Scripture. In one of his famous sermons he uttered: “Jesus still cries out in words that echo across the centuries, ‘Love your enemies; bless them that curse you; pray for them that despitefully use you.’ This is what we must live by. We must meet hate with love.”
I would argue that if Jesus had never been born, open slavery would likely be condoned and practiced today. After all, slavery has been the norm for the human race throughout history. It took a massive effort in England and the United States, motivated by Jesus, to turn that norm around and make slavery a despised institution. But that leaves the question unanswered, Why the more than thousand-year delay between the time of Jesus and the arrival of Daniel Pastorius? Why did it take so long for Christians to demand the abolition of the institution? To be continued . . .
What If Jesus Had Never Been Born? Jesus and Slavery/Civil Rights (What If—18)
Regarding the issue of slavery and civil rights, there is a popular narrative in the secular Western context. That narrative notes that the Bible writers didn’t condemn slavery and at times even seem to support it. As a result, it is argued, slavery in recent times was perpetrated primarily in United States of America, with aid from England. These were both Protestant countries, with societies based on the Bible and driven by the conviction that the white race was superior to all others and was mandated by God to subdue inferior races. The most radical conclusion of such narratives is that Christianity is the enemy of genuine equality and freedom for all. Where there is a grain of truth in this narrative, there is much evidence that is left out and results in a one-sided and skewed narrative. Let’s take a more extensive look at the evidence.
The first fact that is often overlooked in the popular narrative is that slavery is not a recent invention of European powers. In fact, about seventy percent of the population of the Roman Empire of Jesus’ day was slaves. And these slaves had absolutely no societal rights. When Jesus was born, in fact, slavery was a global norm. Historians estimate that 40% of the world population at that time was slaves. Ancient artifacts and documents reveal ancient evidence for slavery among the Greeks, the Romans, the Egyptians, the Vikings, the Irish, Africans, Arabs, and also in southern and eastern Asia. There is also evidence that slavery was common in North America long before 1619. It was practiced by the Aztecs and by most native American tribes. One exception to this picture might be the Incas, which used a corvee approach. That means that people could be conscripted into forced labor or military service for set periods of time, rather than for life. Slavery has been a worldwide reality for millennia.
Then Jesus came. He re-affirmed significant teachings of the Hebrew Scriptures, such as that all human beings were created in the image of God and, therefore, endowed with value and dignity. In Isaiah 42:1, speaking of the future Messiah, Yahweh says, “My servant . . . will bring justice to the nations.@ Isaiah further clarifies regarding the Messiah: The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound.” Jesus applied this text to Himself in Luke 4:18: “He has sent me to proclaim liberty to the captives and . . . those who are oppressed.” Jesus’ mission was on behalf of the marginalized, enslaved and oppressed. But He and His followers went even further. Jesus stated: “You shall love your neighbor as yourself.” Matt 22:39. Paul understood every human being to be a soul for whom Christ died (Rom 14:15; 1 Cor 8:11). And while no Bible writer called for the abolition of slavery as an institution, Paul instructed Philemon to treat Onesimus like a brother rather than as property. While the teachings of Jesus on this topic did not have such an immediate impact upon society as on other matters, in time it made all the difference.
While Christian institutions were complicit with slavery institutions for more than 1000 years, the abolition of slavery was purely a Christian phenomenon, motivated by Jesus and Scripture. The anti-slavery movement started in the United States of America. Daniel Pastorius, a German-born lawyer well-verse in Christian Pietism, founded Germantown in 1683 as a place where German Mennonites and Quakers could settle and be free to practice their faith. In 1688 he helped draft the Quaker petition against the institution of slavery. It was the first petition against slavery in the Thirteen Colonies. From America the anti-slavery movement spread to England, where in 1783 the Quakers drafted a petition against slavery in all the British territories.
Then, in 1786, Thomas Clarkson, a commitment Anglican Christian wrote an award-winning essay (An essay on the slavery and commerce of the human species, particularly the African) while a student at Cambridge University. The essay laid out in graphic terms the intense suffering caused by the slave trade. The essay gained wide circulation in Great Britain and helped lead to the founding of the Committee for the Abolition of the Slave Trade, which expanded the movement beyond the Quakers and other non-conformists in the country. Clarkson’s work awakened people to what was really going on with the slave trade. Clarkson was unequivocal, if you are a Christian, you must commit to ending the institution of slavery.
Clarkson has an enormous influence on William Wilberforce, who also studied at Cambridge University. Wilberforce, as a member of Parliament and a friend of the future Prime Minister (William Pitt) was able to bring this issue powerfully to the attention of the governmental authorities of Great Britain. Wilberforce didn’t much care about the slavery issue until he became a Christian. He then read the New Testament through with care and wrote the book Real Christianity, advocating the complete abolition of slavery throughout the British Empire. Through his efforts, British involvement in the slave trade was ended in 1807 and the holding of slaves was fully abolished throughout the British Empire in 1833. Because of the vast influence of the British Empire at the time, Christian nations succeeded in ending slavery also in Africa and the muslim nations in 1890 through the Brussels Conference Act. The abolition of slavery in the United States of America is worth a blog of its own.
What If Jesus Had Never Been Born? The Value of Human Life III (What If– 17)
Moving beyond the early Christian emperors into the Middle Ages other important changes in terms of the value of human life can be detected. Homes to take care of the aged, for example, seem to be a Christian innovation. There is no evidence for such institutions in the Greco-Roman world of Jesus’ day. Monogamy also seems to have been largely a Christian innovation. Taking inspiration from the early chapters of Acts, the early Christians created common funds to help the poor, the sick, and the disadvantaged. In sum, there were four major innovations within Christianity that grew directly out of Jesus’ teachings. 1) Giving was expected of all Christians, regardless of wealth or rank. 2) The common motivation for such giving was love for Christ and following His example. 3) The recipients of Christian giving were not those who could “pay back” in some way, but were those who needed it the most. 4) Christian giving was never limited to church members, it was shared freely with all. If Jesus had never been born, the world would not be as generous a place as it is.
Does that Christian emphasis on the value and dignity of all human beings continue today? It would seem so. World Vision, ADRA, and the Salvation Army are three of many Christian institutions that give freely, motivated by Christ and by the value of human life. Child labor laws were outlawed first in western countries, that happened because of the Christian Lord Shaftesbury, not Karl Marx. Outside the Christian West there are more than 150 million child laborers, even today. Even Santa Claus is a Christian myth. His story is based on the gift of Christ and the gifts of the magi. Had there been no Jesus, there would have been no Christmas.
It is in the Christian parts of the world, where the influence of Jesus is the greatest, that the value of human life is most strongly affirmed. Contrast that with the secular West, where people go to great lengths to save turtle eggs, but are pro-abortion and pro-euthanasia when it some to human life. In the secular West, suicide is becoming more and more common. Outside the West, where Christian influence is the least, infanticide is still practiced, along with widow burning (the practice known as suttee). One can still find cruel practices like female circumcision and even cannibalism. Child sacrifice was common among the Aztecs and the Maya before the Europeans came.
As the influence of Jesus declines, true charity is also in decline and liberalitas is making a comeback. True charity (Latin caritas) mean to give freely to those who cannot give back. One takes out of what one has earned and saved and gives freely for the benefit of another. Liberalitas, on the other hand, gives with the expectation of return. For example, while government safety nets play an important role in the lives of many people, they are not an example of true charity. First of all, they are not voluntary. The resources distributed are not gained voluntarily, they are taken from others by means of taxation. Those in charge of this largess are rarely altruistic, they hope that those receiving these resources will vote for them in the next election. And the (often) unintended result is dependent classes in society, which generation after generation have difficult fending for themselves, thus losing out on the dignity of labor and the satisfaction of caring for the needs of one’s own. So the corporate generosity of the secular West is not motivated by the spirit of Jesus. It is motivated by liberalitas. And it often does more harm than good in the long run.
If Jesus had never been born, most humans in the world today would have little value. There would be little true charity. And women’s lives would be particularly hard. But when human beings grasp the teachings of Jesus and realize that they are made in the image of God, the worth and dignity of every person is exponentially enhanced. What kind of value would you like to have?
What If Jesus Had Never Been Born? The Value of Human Life (What If– 15)
In the Greco-Roman World life was cheap, expendable. This was especially true if you were a woman, a child, a foreigner, or simply poor. People often sacrificed their own children in order to placate the gods. If a baby was not wanted (this was especially true if the baby was a girl), it was often killed or simply laid on the street to be picked up by a stranger or simply die of exposure. Abortion was widespread, even though major figures like Hippocrates and Galen opposed it. One of the meanings of pharmakeia (the Greek word at the root of the English “pharmacy”) is sorcery or abortion. What the two actions have in common is the use of drugs or potions to create an effect (sorcery) or to induce an abortion.
Another evidence that life was cheap in the Greco-Roman world is that 70% of the people in the Roman Empire were slaves. Slaves had no rights or social standing. They could be killed with impunity on the whim of their masters. Female slaves could be offered as sexual favors to guests. The institution of slavery treated human beings as less than human. So did the cruel sports that the Romans enjoyed, which included killing other humans for sport and entertainment (gladiators).
The Greco-Roman world also had little respect for women. Women had few rights and no social value. Even when they were free citizens, they were only slightly above slaves on the social pecking order. They were generally not permitted to speak in public. They could be used as sex slaves unless they were protected by a father, a husband, or another male relative. The widespread practice of polygamy demonstrated that women had less value than men in relationships. In fact, it was Christianity’s regard for women that was often used against it. Treating women with respect and dignity was considered a sign of weakness in the Greco-Roman world.
The Greco-Roman world also had a low view of the poor. The Stoics taught that it was undignified to associate with the poor, the weak, and the outcast. As a result there is no record of charitable effort as such in the ancient world. When the Roman upper classes were distributing food or other support to the poor, it was not an act of caring concern for the poor, it was patronage for the purpose of accumulating honor and prestige for the giver. The Romans drew a distinction between caritas and liberalitas. Caritas (charity) was a Latin word that meant to give freely to those who can=t give back. Liberalitas, on the other hand, meant to give something in order to get something in return, whether that was favors or simply honor and attention. The more people that came to you for help, the greater in social standing you appeared to be. The world into which Jesus was born did not consider most human lives to be of great value.
Then Jesus came. He reinforced the teaching of His Jewish heritage. Human beings were made by God in His image (Gen 1:27) and were, therefore, crowned with glory and honor (Psa 8:5). But that was only the starting point for Jesus’ message about human dignity. Human beings were souls for whom He died (1 Cor 8:11). Jesus valued children and urged them to come to Him (Matt 19:14) when others would have driven them away. Instead of running away from lepers, Jesus treated them with kindness and compassion. Although he knew that Judas was about to betray him, He did not “throw him under the bus” in front of the other disciples (John 13:27-29). Though He was fully aware of Simon the Pharisee’s past history, he did not expose the details of that history to the other dinner guests (Luke 7:39-47). Thought the Pharisees were cruel and hypocritical in bringing the woman taken in adultery to Jesus, He uplifted her, but not at the expense of the Pharisee’s reputation in the community. He let them preserve their dignity (John 8:5-9). Jesus treated even the bitterest of opponents with respect and kindness.
Jesus behavior toward women, in a Greco-Roman society that did not respect them, also drew a sharp contrast with the norm. He treated Mary like a disciple at a time when women were not seen as deserving of an education (Luke 10:38-42). He did the same with her sister Martha at a later time (John 11: 20-27. He even allowed women to travel with His entourage, something rabbis would have frowned upon (Luke 8:1-3). He delegated his message to Samaria to a woman of low reputation in that town (John 4:27-30, 39-42). He took time to offer words of approval and comfort to the woman who found healing by touching His garment (Mark 5:25-34). This treatment of women would have stood out in first-century society.
Jesus not only treated the poor and the outcasts with great kindness and dignity, He taught those around him to do the same. One memorable teaching was the parable of the Good Samaritan (Luke 10:25-37). He put the elites of Jewish society and their attitudes toward those less fortunate in sharp contrast with that of Samaritans, who were a despised class in Jewish society. A representative of those elites was forced to acknowledge that selfless help to the unfortunate was the right thing to do. He encouraged His disciples to treat the unfortunate the same way that they would treat Him, their teacher. After all, He Himself had left the riches of heaven and become poor in human terms in order to lift up the poor and neglected (2 Cor 8:9). Even the circumstances of His torture and death made a statement about true power and dignity. He was dressed in royal robes and wore a crown of thorns. In His kingdom, suffering with Him put one at higher status than earthly power equations. The teaching and behavior of Jesus would change everything.
What If Jesus Had Never Been Born? Jesus and Health Care II (What If– 14)
As was the case with science and research, the basic insights and structures that make modern medicine possible were birthed in a context of Jesus’ followers and influence. Since the story is not widely known, let me review a few key examples. The world’s first vaccine (for smallpox) was invented by Edward Jenner (1749-1823). Through this single medical advance Jenner may have directly saved more lives than any other person in history. In his own words, he confessed the motivation for his work was his relationship with Jesus: “I am a follower of Christ. I am a tool in the hands of God.” Another well-known health care pioneer was Florence Nightingale (1820-1910), an English social reformer who was also the founder of the nursing profession. She wrote, among other things, “Christ . . . came into the world to save sinners . . . to deliver men from sin and its consequences.” Louis Pasteur (1822-1895), a French chemist and microbiologist, led the way in understanding the causes and prevention of disease, laying the foundation for public health and much of modern medicine. Joseph Lister (1827-1912), a British surgeon, pioneered antiseptic surgery. Both Pasteur and Lister were fervent Christians. And the name of the “Red Cross” speaks eloquently to the motivations of its founders. As in other areas of science, the key developments in medicine were motivated by Jesus.
The same can be said for the concept of the modern teaching hospital. In the United States, the best research hospitals were founded mostly by Christian denominations or by groups of believing Christians. The original research hospital, Massachusetts General (a clinical arm of Harvard Medical School today), was founded by a pastor named John Bartlett. Bartlett had a passion for the poor and the neglected of society, motivated by Matthew 25:31-46, where Jesus said: “Inasmuch as you have done it unto the least of these my brethren, you have done it unto me.” At that time (early 1800s) most medical care was done in people’s homes, with doctors making “house calls”. This meant that quality health care could only be afforded by the wealthy, who could pay not only for the visit but for all the doctor’s travel time as well. No location in the Boston area provided round the clock care to the general public. Bartlett reasoned that if you could gather a group of doctors in one place, the poor and the underserved could travel to that place and receive affordable care. And so Massachusetts General Hospital opened up in 1821.
In Baltimore Maryland, a number of years later, a Christian named Johns Hopkins founded a teaching hospital that combined clinical care with education and research, possibly the first true teaching hospital. The motto of Johns Hopkins Medical Center (now called simply Johns Hopkins Medicine) is: “The truth will set you free.” As noted earlier in this series, that was one of the most famous sayings of Jesus. Like Pastor Bartlett, the original Johns Hopkins was motivated by Jesus to advance the science of medicine. In fact, the top ten research hospitals in the world by most accounts were all originally staffed by Christian-educated medical doctors. Most of these ten are readily recognizable names: Mayo Clinic, Cleveland Clinic. Johns Hopkins Medicine, Massachusetts General, University of Michigan Medical Center, University of California at San Francisco Medical Center, UCLA Medical Center, Cedars-Sinai, Stanford University Medical Center, and New York Presbyterian Medical Center. Nine of the ten were founded by committed Christians. The tenth, Cedars-Sinai, was founded by Jews, but even that hospital was largely staffed by committed Christian doctors. There are many hospitals in the world that were founded by people of other religions or no religion. What is significant is that these ten are the “seed” research hospitals that created the medical breakthroughs that all hospitals seek to emulate today.
While the United States and these ten hospitals have led the way in medical research, mission hospitals around the world have been founded by committed Christians of many denominations to continue the teaching and healing ministry of Jesus in nearly every place. Not least among these is the extensive cohort of Seventh-day Adventist mission hospitals that were inspired by Jesus through the writings of Ellen G. White. Many of these are among the most respected medical establishments in their respective countries. The crown jewel of Ellen White’s vision for “continuing the teaching and healing ministry of Jesus” is Loma Linda University Health in southern California. With assistance from LLUH, not only are SDA mission hospitals being strengthened in their mission, but some ten medical and dental schools have risen up in far-flung places like Mexico, Argentina, the Philippines, India, Peru, Chile, Nigeria, Rwanda, and more. And so Jesus’ influence on the medical profession and its clinical counterpart continues.