The previous paragraph underlines that the Sabbath is a crucial issue in the final conflict. It also suggests that some counterfeit of the Sabbath will be central to the beast’s actions in the same conflict. What is less clear in the text is exactly what form that counterfeit will take. I can think of four options: 1) Another day (as in Sunday), 2) no day is a Sabbath (abolished), 3) every day is a Sabbath (not much different than two), and 4) force work or forbid worship on Sabbath. When dealing with Revelation 13 Ellen White normally works from number 1) above, but on at least one occasion mentions number 4). Is it possible to narrow these options further on the basis of the Bible alone?
The mark of the beast passage (Rev 13:13-17) is found in the larger context of Revelation 13 with its two beasts, one from the sea and one from the earth. The sea beast is introduced in the first two verses of the chapter. “And I saw a beast rising out of the sea, with ten horns and seven heads, with ten diadems on its horns and blasphemous names on its heads. And the beast that I saw was like a leopard; its feet were like a bear’s, and its mouth was like a lion’s mouth. And to it the dragon gave his power and his throne and great authority.” Rev 13:1-2. This is clearly an allusion to Daniel 7. You have a beast coming up out of the sea. You have mention of a leopard, a bear and a lion. You have seven heads and ten horns (the four beasts of Daniel 7:3-8 have seven heads and ten horns combined). So it is plain that John had Daniel 7 in mind as he wrote out his vision.
The connection with Daniel 7 becomes even stronger when you consider verses 5-7 of Revelation 13. “And a mouth was given to him (the beast from the sea), speaking great things and blasphemies, and he was given authority to operate for forty-two months. He opened his mouth in order to speak blasphemies against God, to blaspheme His name and His tabernacle, those who are in heaven. And to him it was given to make war with the saints and to conquer them. And to him was given authority over every tribe and people and language and nation.” This clearly looks back to the little horn of Daniel 7:20-25. The little horn is a religious power that persecutes the saints for a period of three and a half prophetic years.
But there is one aspect of the little horn that may be particularly relevant to the meaning of the mark of the beast. This found in Daniel 7:25. “He shall speak words against the Most High, and shall wear out the saints of the Most High, and shall think to change the times (Aramaic: tzimnîn; Greek: kairous) and the law (Aramaic: dath; Greek: nomon); and they shall be given into his hand for a time, times, and half a time.” The times of Daniel 7:25 are sacred appointed times and the term law generally has to do with the law of God in the Old Testament. The little horn power would seek to change laws related to appointed times. Since the ten commandments are a crucial background to Revelation 13 and 14, the allusion to Daniel 7 suggests that a change of the Sabbath day itself is the counterfeit John would have had in mind.
The mark of the beast as an alternate Sabbath day is further supported by the recognition that the Sabbath is a “sign commandment”. According to Anthony MacPherson, “sign commandments,” like circumcision and the Sabbath, are specific practices that God designates as “signs”. What is significant for our purpose about these sign commandments is that they involve the active performance of laws specific to Yahweh and not simply the prohibition of immoral conduct. They function as a sign because they are actionable and observable and identify a person as specifically loyal to Yahweh, as opposed to other gods. It is a specific worship practice that distinguishes the followers of Yahweh from others. MacPherson points out that that the mark of the beast in Revelation has several similarities to a sign commandment. The mark involves participation in some form of ritualized worship practice. Identifying it with Sunday fits that idea better than the other options for a Sabbath counterfeit.
Having said that, the word “Sunday” is obviously not in the book of Revelation. Not even “the first day of the week.” Here it is important to remember that if Adventist doctrines had to be exegetically compelling in order to be accepted, Adventists would not have many doctrines at all. A church’s doctrines combine what can be learned from Scripture with tradition, reason and experience. Such doctrines must be exegetically defensible. In other words, they cannot be in clear contradiction to Scripture, they must be compatible with an honest reading of Scripture. But not everything Adventists believe is compelling on the basis of exegesis alone.
This is relevant to the issue of Sunday laws in Revelation. The idea of a Christian power that would one day change the Sabbath from Saturday to Sunday is exegetically defensible from Revelation 13, it is compatible with the evidence of the text. I would even say it is the most likely option, from a purely exegetical perspective. But for even greater clarity and certainty, Seventh-day Adventists look to the counsel of Ellen G. White, not as the primary authority, but as a supplemental witness in determining the right reading of the Scriptural text where exegesis is not definitive. In the following we will look at the evidence of Ellen White herself in the context of American religious history.
Classical and Apocalyptic. Prophecy
The way prophecy is fulfilled is impacted by the distinction between classical and apocalyptic prophecy. Apocalyptic prophecy is seen in the visions of Daniel 2 and 7 and in passages like Revelation 12. Biblical apocalyptic is filled with chains of unusual imagery, like multi-layered metal statues, a series of fantastic beasts with features unlike those normally seen in nature, and horns and vultures that speak. Apocalyptic tends to involve a series of historical events running one after another from the prophet’s day until the End. Dual or multiple fulfillments should not be expected, because the prophecy covers the whole span of history from the prophet’s day until the End. Apocalyptic prophecies tend to be unconditional, God sharing the large strokes of history that He foresees will take place, regardless of human response.
In contrast, classical prophecy is seen in books like Isaiah, Hosea and Jeremiah. There is a strong focus on the immediate situation, and if the end of all things is in view, the End is seen as a natural extension of the prophet’s situation, time and place. So immediate and end-time events are often mixed together. There are strong conditional elements, as the fulfillment of such prophecies is dependent on human response. Since such prophecies combine the immediate situation with a glimpse of the further future, such prophecies can have dual or multiple fulfillments as the centuries roll by and various aspects of the prophecy fit various situations.
In scholarly terms, the distinction between the two types of prophecies can be seen in their genre. They are different types or styles of literature. From that perspective, I have always understood the writings of Ellen White to fit the classical style of prophecy. This is self-evident, for example, in regard to the Testimonies for the Church. There she speaks to her immediate situation, encouraging fidelity to God and to Scripture. Where she speaks of the future, she describes it as a natural extension of the immediate situation (we will see this in part 3), rather than clear predictions of things that don’t exist in her day. For example, she does not foresee nuclear war or power, she doesn’t speak of cell phones, computers, the internet, Islamic terrorism, space travel, World Wars I and II, or the rise of secularism and post-modernism. When she describes police action at the end of time, the police are wearing swords, something more common in her day than today! When she described the Second Coming of Jesus to Joseph Bates (Letter 7, 1847), she saw “the pious slave rise in triumph and victory, and shake off the chains that bound him, while his wicked master was in confusion.” That view was in perfect harmony with a future grounded in her time and place. But slavery was abolished in America in June of 1865. It was abolished in the whole world in 1890 (with a few lingering exceptions). Circumstances alter cases. Prophecy is not given to satisfy our curiosity about the future in every detail. It is given to inspire a faithful response on the part of the reader.
It does not mean God was incapable of sharing the 20th Century or our present and future with her, only that such a revelation was evidently not central to His purpose for her prophetic ministry, encouraging faithfulness to God and careful attention to the Scriptures. And regarding prophecy she herself says, “The promises and threatenings of God are alike conditional.” Last-Day Events, 38. A good example of conditional prophecy is perhaps her declaration in 1856 that some with her that day would live to see Jesus come. Obviously, the conditions for that prophecy were never met and we are still here in 2021. Critics have often used that prediction to accuse her of being a false prophet, but the accusation is based instead on an unbiblical understanding of how prophecy works, or, in other words, how God works in the world.
Recently, in response to questions arising out of discussion of these issues, the Biblical Research Institute surprised me by declaring that when Ellen White speaks about end-time events, her comments are to be taken as unconditional, in that they are interpreting apocalyptic prophecies. This is a direction I have not heard in thirty-five years of interactions with the church’s leaders and scholars. Since the document was very brief, it is hard to know on what basis the assertion was made. Ellen White herself did not write in apocalyptic style and she did not give a clear chain of events from her day to the end, as apocalyptic prophets did. So to be fair, I will give those who proposed this approach time to elaborate the biblical and Spirit of Prophecy grounds on which such a claim is made. I encourage readers to withhold judgment on this issue until the church’s scholars can give the topic closer attention. As a scholar, I do not want anyone to take my proposals here as a final word, but I am seeking to expose evidence that will help the church draw the best conclusions possible. In that conversation, I trust that principles drawn from fulfilled prophecy will play a major role in developing the church’s position on unfulfilled prophecies.
Believers and Scholars
I am interrupting my series on What If Jesus Had Never Been Born? to share some updates on the Sunday Law article I posted as blogs some time ago. I will continue the Jesus series very soon. But first I want to share some thoughts on the role of scholarship in relation to faith.
When I explore controversial topics, I come at them from two different angles, and I don’t always distinguish them clearly, which can lead to confusion. First of all, I am a believer. As a lifelong Seventh-day Adventist and a loyal son of the church, I believe in the inspiration of the Bible. I believe and teach the 28 Fundamentals of Adventist faith. I believe that God spoke to Ellen G. White in ways He does not speak to me, which gives her important authority to guide me. I have made strong personal commitments to the above, and that means my default position on the issue of Sunday laws in the final period of earth’s history is grounded in Adventist understandings of the book of Revelation and in the book The Great Controversy and its many predecessors. This is what I believe, and I am not ashamed of it.
I also come to topics like this as a scholar. My role as a scholar of faith is to test and probe what I believe on the basis of the best biblical, historical and experiential evidence available. And I do this not only for myself, but also for the church I love. I am motivated to do this by a powerful statement from the pen of Ellen G. White. “It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny.” Ellen G. White, Testimonies for the Church, vol. 5, p. 708. This is my goal in the following. I do not write this to trouble the saints, but to strengthen and clarify what the Scriptures and the Spirit of Prophecy teach. On the other hand, the saints sometimes need a little troubling, and I’ll leave the outcome in God’s hands.
An example of how good scholarship can clarify and strengthen faith happened in the Daniel and Revelation Committee of the General Conference, which met from 1981-1992. As the youngest member of that committee, I am in a good position to tell the story. When we came to Revelation 13 (from 1988-1991) we noticed that Uriah Smith saw parts of Revelation 13 as historical (occurring during the Middle Ages primarily) and parts of it as eschatological (occurring at the very End). But it was not clear that this distinction could be based on the text itself, it seemed more intuitive than exegetical. As we looked at the chapter carefully in the original Greek, I believe God guided us to look carefully at the main verb tenses in the chapter. We discovered that Revelation 13:1-7 and 13:11 were all in past tenses, while 13:8-10 and 13:12-18 were all in present and future tenses. These tenses coincided with the divisions Smith had made on theological grounds. The parts of chapter 13 Smith had placed in the Middle Ages were all in past tenses in the Greek! And the parts he had placed in the future were all in present and future tenses in the Greek. None of us would probably have noticed this shift alone, but studying together, we were able to greatly strengthen an important Adventist understanding. What Adventists had earlier taught and Great Controversy had affirmed, proved to be supported by careful Greek exegesis.
In addition to the Greek tenses, we also came to notice that when John (or Jesus) introduced a new character into a vision, he usually gave a visual description of that character and also a summary of that character’s history or back story before continuing the vision. When the beast is seen coming up out of the sea, there is a visual description (Rev 13:1-2), followed by the beast’s previous history (13:3-7). Then the beast acts in the context of the vision itself (13:8-10). After this a beast from the earth arises. There is a brief visual description and back story (13:11). Then comes a vision of that beast’s collaboration with the first beast in the final crisis (13:12-18). If you will check the previous paragraph, this distinction tracks exactly with the tense shifts in the passage. This is exegetically compelling and gives strong support to the way Uriah Smith and other Adventists have read Revelation 13 in the past, even if they did not based their understandings on exegesis of the original text.
So godly scholarship, while testing, probing and sometimes challenging what we have believed, is done in service to the church. When such scholarship supports what the church has always believed and taught, such scholars can become quite popular. On the other hand, when the basis for a teaching proves not as strong as we had hoped, the scholar who points that out is often vilified as an unbeliever. Yet both processes are necessary if we are to “honor the truth”. Misuse of Scripture has a major reason many become atheists. Misuse of Ellen White is a major reason people reject her ministry. Godly scholarship can help protect church from underplaying things that are actually solid or overplaying things that are not. Either way, the process is necessary and important.
What If Jesus Had Never Been Born? Jesus and Education II (What If– 10)
In the first part of our analysis of Jesus and Education we noticed the transforming power of Jesus’ teachings on education within the church. But in this second part we will discover that Jesus not only transformed education within the church, but ultimately the entire world. While institutions of higher learning existed in ancient Europe, Persia, China and India, and later in the Islamic world, universities as we know them today were an outgrowth of the cathedral schools in the High Middle Ages. From 1180 to 1210, the Universities of Bologna, Paris, Oxford and Cambridge were chartered along the lines of the universities that have been so central to our lives today. So the concept of today’s university (the free and critical study of everything that is knowable) is a Christian innovation. The earliest universities were founded on the principles of fostering the image of God, freedom of independent thought, and encouraging intellectual exploration and critical thinking. While these universities began with programs in Christian theology, canon law and the Greek classics, they laid the foundation of both the Reformation and the Scientific Revolution.
Some might question the influence of Jesus on the founding of these universities. So it may be helpful to review some historical artifacts that demonstrate the connection. The motto of Oxford University is: “The Lord is my Light.” This is associated on the Oxford crest with three crowns, representing the Trinity. Cambridge University was founded shortly after Oxford. Its motto is: “Here is Light and Sacred Draughts”. Cambridge produced such famous world-changing Christians as Isaac Newton, Sr Francis Bacon, John Milton, and John Harvard (more on him later). The development of universities was greatly supported by the invention of printing in 1456 by Johann Gutenberg. Up until then, most people saw a Bible only in church, if the church has a hand-written copy (many or most did not). Gutenberg was deeply motivated by the idea of putting the Bible in everyone’s hands, so the gospel of Jesus could penetrate deep into the heart of Europe. While it was Jesus that motivated universities and printing, the impact of these developments went far beyond religion.
The combination of freedom of thought, critical thinking and the availability of the Bible and other books made the Reformation possible. And what the Reformation did was to put the Bible at the very center of society. John Calvin believed that if everyone read the Bible, the Reformation would last. He also believed that if education were not grounded in the Bible, it would ultimately do more harm than good. Something to think about today. It was also in Protestant Europe after the Reformation that many educational innovations were developed. Martin Luther promoted education and literacy for all, without exceptions. Johann Sturm, a Lutheran layman, developed the idea of graded education. Friedrich Froebel, a Lutheran pastor, founded the idea of Kindergarten. Gallaudet expanded education to the deaf, and Braille to the blind. All of these individuals were committed Christians and were motivated by the teachings of Jesus and the gospel.
The earliest American universities also had Christian origins without exception. John Harvard, a graduate of Cambridge mentioned earlier and a pastor, founded Harvard University (1636), along with other Cambridge grads. It is no accident that the town where Harvard is located is called Cambridge, in honor of the Christian university that inspired the founding of Harvard. The spirit and motivation of the founders of Harvard is witnessed in the founding stone at the heart of Harvard Yard. There one can still read today: “After God had carried us safely to New England, and we had built our houses, provided necessaries for our livelihood, reared convenient places for God=s worship, and settled the civil government; one of the next things we longed for, and looked after was to advance learning, and perpetuate it to posterity; dreading to leave an illiterate ministry to the churches, when our present ministers shall lie in the dust.” The motivation for Harvard’s founding was an educated Protestant ministry. In case that seems impossible today, not the Harvard motto which is found on the Harvard crest: ATruth for Christ and the Church.@ And at the center of Harvard Yard is the Memorial Church. Yale was founded by pastors. Princeton was founded Ato promote the Kingdom of the Great Redeemer.@ Today, the top ten universities in the world were all found by Christians. While one might dispute one or the other of these, the ten names need no introduction to most people: Harvard, Stanford, MIT, Cambridge, Oxford, Columbia, Berkeley, Chicago, Princeton, Yale. As we will see, a disproportionate percentage of the world’s scientific and medical advances arise out of these ten, all a part of the legacy of Jesus.
Universal public education in America was founded by the Puritans in early 1600s. Every town to provide free education for all children, so everyone can read the Bible. In fact, American public education was almost totally Christian until 1837. Secular public education, promoted by Horace Mann and later John Dewey, was a reaction to the Christian dominance of education up to that time. While public education has strongly supported the ideal of education and literacy for all, the increasing demand for charter schools in the United States indicates that Christian education is still considered the best by many. Interestingly, literacy in the United States was nearly 100% in the year 1900, before the full secularization of education was accomplished. Today it is more like 89-90%. Could the secularization of universal education be part of the problem? Without the motivation of reading God’s Word, literacy may not seem as critical asa it once did.
In light of that, Adventist education was founded to continue the American Protestant heritage of education for all grounded in the Bible. This has had profound impact around the world. Fernando and Ana Stahl, for example, revolutionized Peruvian society by providing the indigenous population with an Adventist education in the early decades of the Twentieth Century. In many countries today, SDA colleges and universities are considered the best in the country. One could perhaps say that Andrews and Loma Linda Universities are the Oxford and Cambridge of a new Christian university movement. It remains to be seen what the outcome of that movement will be around the world outside of Europe and North America.
Some scholars believe that if Jesus had never been born, literacy around the world might be 10-15%, much as it was in the ancient Greco-Roman world. It is possible that there would be no universities like the ones we have today, the seedbed of most of the scientific and technological advances in today’s world. If there were no universities as we know them today, there might be no scientific revolution and no revolution in health care such as we enjoy today. I would argue, on purely historical grounds, that Jesus is likely the most influential person who ever lived.
What If Jesus Had Never Been Born? Jesus and Education (What If– 9)
Our first historical account of the impact of Jesus on human history will explore the topic of education. In the Greco-Roman world (a term for the world of the Roman Empire in which Jesus was born, lived, died and rose again), education developed a number of elements that have influenced us today. But it was a fairly limited operation. For one thing, the ancient Greeks and Romans did not bother to educate girls. Their place was in the home where there would be no need for them to know philosophy, history, science or geopolitics (or so it was thought). Even with boys, it was only the sons of the elite that got an education. It is estimated that, at the most, only 10-15% of the population of the Empire could read. And the education offered by the Greeks and the Romans did not invite critical thinking, but focused more on memorization and conformity with previous opinions. Conformity and memorization are important values up to a point, but they would never have led to the advances in science, technology and health care that we enjoy today.
Then Jesus came. As a First-Century Jew He affirmed some fundamental teachings of the Old Testament that ran counter to the Greco-Roman standards and added some important wrinkles of His own. According to Genesis 1:27 all human beings, male and female, were created in the image of God. That implies high value and dignity for all human beings, who were designed in special ways to be like God and to continually grow into great knowledge of God and God’s creation. Jesus’ behavior toward the poor, the marginalized, and women was a living demonstration of His belief in that teaching. Deuteronomy 6:6-7 is also a foundation piece of Jewish education: “And these words that I command you today shall be on your heart. 7 You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise.” According to this passage, education is important and requires literacy. One must read the Bible in order to understand it. And it is important for all children all the time. But by Jesus’ day Jews, like their Gentile counterparts, were educating only male elites, which blunted the force of Moses’ teachings on education. They lost focus on the Mosaic mandate, Jesus came to restore and enhance it.
Jesus did not just come for Jews, for men, for elites, He came as the “Light of the world” (John 8:12) which “enlightens everyone” (John 1:9). The ideal education is one that has Jesus at the heart of it. He was both the greatest teacher and the greatest subject ever. And in case the “light of the world” concept was too subtle for His disciples, Jesus was explicit in Matthew 28:19-20: “Go and teach the whole world.” Education was for all nations. And it was for all people, including women. There is evidence in the gospels that Jesus had female disciples (Luke 8:1-3; 10:39-42; John 11:28). Jesus also taught that true education sets people free to reason and think critically (John 8:32). The Bible can be misunderstood (John 5:39-40), so it must be carefully studied. In contrast with the Greco-Roman world, Jesus encouraged people to think for themselves rather than simply conform their ideas to what has been taught before.
The impact of Jesus’ teaching and practice on the early church was dramatic. Acts 5:42 reports: “They did not cease teaching.” So Christian schools educated everybody from the first, including females and slaves. Literacy was a high value, so people could study the Scriptures for themselves. This phenomenon was revolutionary in the Greco-Roman world. After the first couple centuries, education was strongly located in monastic schools. But as Christianity went mainstream with Constantine, it was mandated that every major church or cathedral was expected to house a school. Wherever early Christian missionaries went, they introduced education for all classes of people in their own languages. So it is not surprising that Ulfilas (4th Century), the Christian missionary, created an alphabet for the Goth languages, so the Gothic peoples could become literate in the Bible. Cyril and Methodius (9th Century) did the same for the Slavic languages. In subtle ways, the teachings of Jesus transformed the world in very practical ways. Even today, the Wycliffe Bible translators are at the forefront of providing literacy to tribes that do not have written languages.
But as impactful as they were, the cathedral schools were still the equivalent of today’s K-12 education. As time went on, the need was felt to advance beyond the cathedral schools to create institutions of higher learning. By the year 1000, early developments in higher education were beginning to happen, particularly in the Benedictine monasteries. In the next blog, we will explore how Christian higher education ended up transforming the entire world.
What If Jesus Had Never Been Born? The “Mustard-Seed Principle” (What If– 8)
When talking about the impact of Jesus we are not talking about a straight line. The world did not just magically change the moment Jesus arrived. Jesus introduced principles that fundamentally challenged the world of His day and gradually, over centuries, altered the way many human beings thought and lived, resulting in massive transformation of the existing order of things. This can be demonstrated in so many areas of human thought and action: Education, science and technology, health care, the value of human life, slavery, civil rights, religious liberty, even music, literature and the arts. Some call this the “mustard-seed principle.”
In Luke 13:18-19 Jesus said: “What is the kingdom of God like? And to what shall I compare it? It is like a grain of mustard seed that a man took and sowed in his garden, and it grew and became a tree, and the birds of the air made nests in its branches.” The Kingdom of God was one of the analogies Jesus used to describe His mission in the world. In this passage He explains the analogy of the Kingdom with another analogy, the analogy of the mustard seed. His ministry was like the mustard seed, which is so small as to seem incapable of changing the world. But that tiny seed can grow into a tree-like bush, large enough for birds to make nest in its branches. The act of putting the seed into the ground does not immediately change the landscape. But given enough time and the right kind of environment, the resulting plant can make a major impact on the landscape.
To deepen the point on that same occasion, Jesus used a different analogy to illustrate the same basic principle: “And again he said, ‘To what shall I compare the kingdom of God? It is like leaven that a woman took and hid in three measures of flour, until it was all leavened.’” Luke 13:20-21. Jesus’ life and teachings were like leaven added to a dough of bread. There is no immediate visible difference between the leavened dough and the unleavened dough. But the leaven begins doing its work in the dough and over time, it rises and changes the outcome of both the dough and the baked bread that results. The impact of Jesus’ life and teachings cannot be fully assessed in terms of their immediate impact. One has to view a gradual, almost imperceptible transformation of the world over the course of human history.
Paul addresses the same issue in Romans 12:1-2: “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.” The gospel of Jesus Christ does not always have immediate, visible impact. It involves a gradual transformation of people and societies. It requires critical thought and application to achieve maximum impact. It may require deep commitment and sacrificial action on the part of many to achieve its impact on the world. It often requires going against the grain of prevailing orthodoxies.
The early Christians didn’t set out to change the world. They didn’t see overthrowing Rome as a major task. But the transformation of the world would happen gradually, as a by-product of changed lives. The influence of Jesus was and is not obvious in the world. But it ended up overturning the world of His time and has resulted more recently in massive transformation of the way human beings do things and experience life. I will be exploring several of these transformations in blogs to come. We will begin next time with the theme of education. Education is, perhaps, the greatest agent for transforming the world today. But the transforming power of education today is largely a by-product of Jesus’ life and teachings. Seem like an over-reach? Just stay tuned.
What If Jesus Had Never Been Born? My Goal for the Rest of This Series (What If– 7)
Anyone can draw up a moral code, the challenge is getting anyone to follow it without some sense of a divine standard. There are really only two options for developing a societal code of morals and ethics. You can follow an inspirational figure like Jesus or you can bow to some superior power who enforces its moral and ethical will on others. In the history of the human race, it appears that no one has been more inspirational than Jesus of Nazareth. Remove Him from the equation and His message becomes like a cut flower. Separated from its roots, it is still beautiful, but it won=t last long. The 20th Century showed us what the world would be like if Jesus had never been born. It also showed us what the universe would be like, if Satan were in charge. For all its horrors, the 20th Century is crucial evidence in the Great Controversy. God=s desire is for our good, He truly can be trusted. And the best evidence for that is Jesus’ impact on history.
I cannot prove to you, as a historian, that Jesus was God in human flesh. What I can say is that He was the most influential human being who ever lived. If you have committed your life to Him and He is real to you, you are not an idiot. If you have not committed your life to Him, you would be wise to consider it, it might be the smartest decision you=ll ever make.
But is the whole story of the Jesus of history really being told? Would the world really be better off if Jesus had never been born? A good historical researcher will not be limited by one side of the story, but will consider the whole body of evidence. Based on the whole body of evidence, I would argue that Jesus= life and teaching unleashed more innovation and positive outcomes than any other human being in all of history. Our very familiarity with Christianity as it is today can blind us to the revolutionary and transformative implications of Jesus= life and teachings.
In this series, I am not aiming to prove Jesus was God and that all should follow Him. History alone cannot do that. But I aim to show that purely as a human being, Jesus did more to influence subsequent history than any other person who ever lived. In the blog to follow, I hope to show that if Jesus had never been born, higher education as we know it would likely never have happened. And if higher education had never happened, the fruits of higher education, like science, technology and advanced health care, would likely not have happened either. I can’t wait to take you on this journey with me.
What If Jesus Had Never Been Born? What the World Could Be Like Without the Influence of Jesus (What If– 6)
With the death of Christian faith in Europe in the Twentieth Century, we got a glimpse of what the whole world might be like had Jesus never been born. The Twentieth Century saw the rise of brutal totalitarian states like Nazi Germany and Soviet Russia. Millions of people were confined to Soviet gulags or Nazi concentration camps. Millions of these were either shot, gassed, hanged or died of starvation and disease. The century also witnessed the return of abortion and infanticide, things that had largely been eliminated under Christian influence in the past. There were brutal wars in which tens of millions were killed. And all of this centered in the formerly Christian continent of Europe.
With the rise of relativity in physics and the uncertainty of quantum mechanics, people began to apply these ideas to the realm of morality and ethics. Albert Einstein, for one, would have none of it. For him, relativity applied to physics only, it had no implications for ethics and morality. But most people don’t think as deeply and consistently as Einstein. There was a natural tendency to think that relativity and quantum uncertainty pull the rug out from under the Christian moral compass, and open the way to a greater kind of freedom. But even a great atheist like Nietzsche was not fooled. He warned already in the Nineteenth Century: “The collapse of the religious impulse would leave a huge vacuum.” The history of the Twentieth Century told us how that vacuum was filled. It was filled with the kind of inhumanity toward others that most people thought had been eliminated from the human race through evolution, education and material progress.
During the 20th Century a horrific total of more than 170 million people were killed. Of this number at least 130 million were killed because of atheistic ideology. 15 million deaths can be attributed to the Nazis. 40 million deaths can be laid at the feet of Stalin and Soviet Russia. An even more horrific total of 70 plus million died at the hands of Maoist China. Additional millions were killed in Cambodia due to the Communistic ideology of Pol Pot and his Khmer Rouge. In these horrific slaughters we can see the first fruits of a post-Jesus world. In the words of David Bentley Hart: “The will to lead modern humanity onward into a post-religious promised land of liberty, justice, and equality has always been accompanied by a willingness to kill without measure.” This echos the words of Edmund Burke a couple of centuries earlier: “Human behavior needs restraint, the less within, the more is needed without.” I would suggest that whatever positives the 20th Century brought to the West were a legacy of Christian culture. The distinctive contribution of that century was unparalleled atrocities.
If these numbers do not trouble you in a world that contains nearly eight billion people, keep in mind that in the 2000 years of Christianity, with all of its horrors, the total number of people killed unjustly by Christian governments totals about 17 million maximum. The Inquisition is rightly criticized as an affront to human freedom and dignity, but its 30,000 victims pale in comparison with Auschwitz’s minimum of 1.1 million and possibly as high as two million. Consider also the great amount of criticism leveled against Christianity on account of the Salem Witch trials, which killed 20-25 people. Every one of those executions was a tragedy, but compared to Auschwitz, where technology allowed the killing of people on a mass scale, this was a relatively minor event in the history of humanity’s inhumanity of others.
Without God, moral relativism reigns. There is no solid foundation for ethical or moral thinking. When moral relativism takes hold of a society, human life becomes cheap. When you devalue God, you devalue human life. I understand that Napoleon once said he saw first hand what men without God look like during the French Revolution: “AOne does not govern such men, he shoots them down. They have descended to the level of beasts.@ The bottom line is: You become like the God you worship. If you worship actors, athletes and politicians, you become more and more like them. If you worship power, you become cruel and self-serving. If you worship wealth, you become greedy, and you lose compassion. If you worship self, you become your own worst image of yourself.
What If Jesus Had Never Been Born? How Can the Dark Side and the Bright Side of Christianity Co-exist? (What If– 5)
Some people see only the positives of Christianity and find in it a source of pride and a sense of superiority over others. Others see only the negatives of Christianity and find it a curse to humanity that would be best eliminated. In this series I am trying to be honest with both aspects. But seeing the negatives in all their horror (in contrast to the transforming power of Christ’s life and teachings) raises the question, how can the same religion be so powerful for good and so evil at the same time?
You see, religion is a human response to the perception that God is at work in a particular context. To celebrate God’s actions and teachings in a particular context, and to create a context in which others can learn about these, humans beings create a religion. And as a response to the perception of God’s presence in the world, religion is a beautiful thing. But over time, religions tend to become less and less focused on the original mission and more and more focused on preserving the institution. And so every religion has a beautiful side and a dark side. The overall biblical explanation for this is that all religious institutions, including Christianity, are a battleground in the universal conflict between Christ and Satan. God is at work in Christians and in Christian institutions. But Satan is also at work in the same. History is the evidence that both forces have been and are at work among the followers of Jesus. So the broader, biblical answer to the problem is that Christianity is an arena in the cosmic conflict between Christ and Satan over the character and government of God.
In the New Testament, more specifically, there are a number of considerations that address this issue. One of them is the concept of the two ages (Mark 10:29-31; Luke 20:34-35), the now and the not yet. Jesus brought in the new age of the Kingdom (Matt 4:23; Mark 1:15; Luke 4:43), but the old age of sin and suffering is still with us (Rom 8:18-23). So the New Testament speaks of the same things as present realities (the now—Heb 6:5), yet not fully so (the not yet—Heb 9:26-28). The life of heaven has been realized yet not fully realized (I Cor 10:11 and 15:22-24; 1 Pet 1:20 and 1:5). So the life of the church was expected to be a struggle more than a foretaste of heaven. There would be tares among the wheat, even in the church (Matt 13:24-20). There would be a Judas, even among the disciples. So the New Testament predicted in advance that the church would include people of all kinds, some of them teaching things contrary to the teachings of Jesus (Luke 12:51-53; Acts 20:29-30; Rom 2:24; 1 Tim 4:1). The founding document of the Christian faith was very clear that the future church would portray a very mixed picture (while very symbolic, Revelation 13 seems to offer a similar prediction about the church).
The mixed picture of the church can also be understood in terms of behavioral science. Sociologists speak of two types of religion that people may embrace. Intrinsic religion is freely chosen as a good in itself, worth pursuing on its own merits. One goes to church because one wants to, not because of outside factors. Extrinsic religion is a means to another end. One goes to church to please others, to keep a job, or to look good within a particular community. From a Christian perspective one might distinguish between genuinely converted and those who are there for other reasons, whether or not they realize that. Christian faith as a whole should not be judged on the basis of those who are not truly committed or do not truly understand the implications of Jesus’ teachings. So there needs to be a distinction between “Christianity” (as the faith of Jesus) and “Christendom” (the institutional version that is often compromised by the desire for wealth and power in this world. For many the faith goes no deeper than commitment to a football team. Not everyone who identifies themselves as Christian has been transformed by the gospel. While the history of the Christian church is very disappointing, it should not be surprising.
In today’s world the only church that will have positive influence on society is a church that goes back to the basics of Jesus’ teaching. It will avoid worldly forms of church government.
It will renounce political power and influence. It will root out corruption (enhancing wealth and worldy power) within itself (both systemic corruption and individual corruption). It will renounce intimidation in religion or church politics. In short it will be a church that embraces weakness out of an overwhelming focus on the character of God that embraced the cross. Those who truly know God will not settle for less.
What If Jesus Had Never Been Born? The Dark Side of Christian History III
The saga of misdeeds performed by seemingly committed Christians is not only out there in places like Germany, Spain, France, and Rwanda. America has its own questionable history. One incident that is frequently mentioned is the Salem Witch Trials, which occurred in colonial Massachusetts in 1692-1693. Over that time period several hundred people, both men and women, and including small children, were accused of witchcraft. Some twenty were executed and others died in prison. What is particularly horrifying is that these executions all occurred in a relatively small twin community where people largely knew each other, and they were encouraged and supported by the famous preacher Cotton Mather. The communities of Salem Village and Salem Town were, in fact, rather fractious to begin with. Personal vendettas, combined with some extreme views regarding the operations of Satan in everyday life, led to an escalating situation in which many people seem to have been falsely accused, and many people wrongly executed. Torture, even of children, was at times used to gain both confessions and accusations. While such witch trials in colonial America were not unique to Salem, Massachusetts, the scale of the Salem witch trials was unprecedented and led to the general rejection of “theocracy” as a model for American government. On the positive side, the biblical requirements of “two or three witnesses” led the church to see that these trials and executions were not based on sound religion, so the church belatedly brought them to an end after a year and several months. But that intervention could not recall the toll in lives and in the emotional and spiritual consequences of these witch trials.
As we will see, slavery was pretty much the norm around the world until movements in the seventeenth through nineteenth centuries finally brought it to an end. But before that, the slave trade was often practiced even in Protestant lands and was frequently justified by the misuse of biblical texts. After the Emancipation Proclamation in 1863, slavery was brought to an end in America, but continued on for another hundred years in a different form through segregation and the power of the lynching tree. While lynching usually took place in the hours of darkness, at times it occurred in the light of day with the full blessing of Protestant churches and pastors. And the consequences of slavery and its aftermath still impact African-American communities to this day. In South Africa, apartheid became official government policy in the Twentieth Century, with the strong support of the prevailing Protestant church.
From the Fifteenth through the Twentieth Centuries, colonialism was the public manifestation of the “Enlightenment” sense that white Europeans were inherently superior to others in science, technology, and even religion. While some Christians in general and many Adventists in particular, protested the exploitation of native peoples around the world, Christian missions often benefitted from and participated in activities that led to the marginalization of many non-European cultures around the world. To this day, lighter-skinned people often expect and get preferential treatment around the world, a lingering legacy of colonialism. And this legacy has resulted in some non-Christian cultures claiming the moral high ground in their interactions with the Christian West.
The above examples are probably sufficient to show that I am well aware of the kinds of accusations leveled against the Christian church today and of the validity of many of those accusations. There is much more that could be said, including the exploitation of child labor in England during the Industrial Revolution and the corrupt behavior of some television evangelists and their treatment of women. One could also add the sexual, physical, emotional and spiritual abuse of children by clergy, most prominently Roman Catholic priests. All of this must be acknowledged as part of the legacy of Christianity. As a result, unprecedented numbers of young people in the West have abandoned religion entirely and often all faith in God. The Asins of the church@ are used as an excuse to reject Jesus and all the good He brought to the world.
But is the whole story really being told? Would the world really be better off if Jesus had never been born? A good historical researcher will not be limited by one side of the story, but will consider the whole body of evidence. Based on the whole body of evidence, I would argue that Jesus= life and teaching unleashed more innovation and positive outcomes than any other human being in all of history. But before we get to that more positive story, I want to explore the question of why? If the impact of Jesus’ life and teachings is so positive, why have so many of His followers had such a negative impact on the world?