Myths Christians tell themselves: In Christianity, humanity was not disposable ... In this way, the Christian God was radically different

 

Luke, the Greek

On the Nativity and Greek Myths

Andrew Fowler

 

Here was not only a god, but the God who loved humanity, rather than one who toyed with them as pawns like the Greek gods and goddesses. In Christianity, humanity was not disposable; and Jesus died for creation, as opposed to the people dying to please the gods. In this way, the Christian God was radically different.

 

If only it were so simple.

 

As myths telling tales of disposable humanity go, the reality has been that since the time of Christ a staggering number of human beings, roughly 50 billion, have died on planet Earth.

 

What has been the purpose of all those lives and of all those deaths? Have those been radically different in comparison with the more than 50 billion who lived and died before Jesus ever arrived on the scene?

 

One can argue convincingly that our lives have been better on balance, but hundreds of millions have come and gone in the Christian era itself who have suffered just as miserably as those who had come and gone before. And in the world right now the leading cause of death is abortion, some 70 million every year. None of them will ever be impressed by our home decor, and we will be disposed of as surely as they have been, but not soon enough for our crimes.

 

 

People recoil from reality and tell themselves tales to explain it and cope with it. Christians have been no exception, and have done the very same thing with their own religion. They have shunned the real content of their own scriptures which tell a different tale from the one encapsulated by the simple promise of everlasting life in John 3:16.

That was the tale of the good news for the few and the bad news for the many.

 

Except ye repent, ye shall all likewise perish. ... Except ye repent, ye shall all likewise perish. ... Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. ... There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out.

 

-- Luke 13:3,5,24,28

 

And as it was in the days of Noe, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.

 

Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all.

 

Even thus shall it be in the day when the Son of man is revealed. 

 

-- Luke 17:26ff.

 

This exclusive tale failed, and the world went on living and dying as before.

 

To cope with the failure, the Christians themselves replaced the way of the few with the inclusive way for the many which we now hear everywhere at Christmas since the first century. The former was falsified by events, but the latter is unfalsifiable because it is by definition beyond our ken. Some die and go to heaven. Some die and go to hell. It cannot be proven, but it also cannot be disproven. It is therefore the best of myths. It is durable. It helps people cope with the ugly facts of life and death. It gives hope to one third of the world's population, 2.38 billion people, the world's largest and most widespread religion, or so Artificial Intelligence tells me.

 

And if somehow I am wrong and this tale is in fact found to be falsifiable in some way some day, I am confident we will replace it again, because we are nothing if not myth-makers. We are not radically different, even if our God is. We are deceitful above all things.

 

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

-- John 3:16

I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. 

 

-- Galatians 2:20

 

 

The climate apocalypse predicted by high school dropout Greta Thunberg has failed, just like the religious apocalypse predicted by the Gospels

She has deleted this

 

 For his part Jesus at least stuck to his guns to the bitter end, though even he kept adjusting the timeline incrementally forward. It was his followers who did most of the covering up for him. In deleting her tweet prediction back in March of this year, Greta resembles them.

The deletion of the prediction, and of ~54 other such predictions, is the subject of some well-deserved derision here and here.

The merriment aside, it is safe to say that faith in the ever-coming, ever-delayed climate apocalypse will continue despite all being lost, now that we have reached the five-year-point of no return.

More and more the climate hysterics look like the already/not yet Kingdom of God enthusiasts among the world's Christians. The latter have their cake and eat it too as their answer to the problem of Jesus' expected in-breaking of the kingdom before the end of the mission of The Twelve in Matthew 10. As no Christian will concede that Jesus was mistaken about this, no climate fanatic will concede that their predictions have been false.

Like Christians in every age since, climate ideologues in academe, in organizations, and in the press routinely conflate instances of extreme weather with climate as signs of the predicted imminent catastrophe. The steady drumbeat of boy crying wolf is meant to whip up expectation and devotion, and above all money, which give the movement coherence and hope as the coming end is delayed again and again and again. You might even say that the Christian apocalyptic delusion, embedded into the very thinking of the West over the long centuries, prepared the way for the victory of the Climate delusion.

It is a useful meditation in how the original "apocalyptic" message of Jesus really wasn't apocalyptic at all, predicting signs and wonders in the heavens above and in the earth below. It only became so in the hands of the Gospel authors after its failure. As Vincent Taylor matter-of-factly pointed out decades ago, the Gospels were primarily composed in response to the delay of the parousia. The Gospels make Jesus predict a second coming, but its delay too was no less of problem than the failure of the first coming.

Jesus' original message was truly, dare we say merely, thorough-goingly eschatological, as Albert Schweitzer had said over 100 years ago. It was not apocalyptic.

Jesus said there would be no sign of the coming of the Son of Man (Mark 8:12). He would come quickly, like a thief in the night, leading the reaper angels who would pluck out from the world everything which offendeth. Two would be in a field, one would be taken and the other left. Two in a bed, one taken, one left. The taken would be bundled up together and burned. The kingdom of God would descend from heaven above. Its heavenly temple would descend and crush its earthly counterpart. The Twelve would rule over the Twelve Tribes of Israel as God made his will done on earth as it is in heaven. Everything in Jesus' generation would continue briefly just as it is, as in the days of Noah, people buying and selling, marrying and giving in marriage, and then . . . Bam!

All would be calm and normal before the great and terrible day of the Lord.

This message is still embedded in the Gospel data, but its timeline and details were all recast in specifically apocalyptic terms of a second coming, the delay of which the Gospels are meant to address as a cope. Apocalyptic and eschatology have been hopelessly conflated ever since, with Christians forever preoccupied with the signs of the times.

People who marvel at how Christianity ever achieved its status as a universal religion which has endured through the ages and commanded the assent of billions over two millennia despite the on-going delay of the parousia rarely reflect on the power fanaticism has to delude thoroughly, and on a grand scale.

They have the climate hysteria now before their very eyes. They are actually living it. And yet they cannot see it.

The climate delusion has reached astounding proportions since its laughable prophet Al Gore, divinity school dropout (what a coincidence, right?), first began his climate ministry in 1993. The whole world is feeling its grip, banking on so-called green electricity when its capacity to generate enough of it to replace fossil fuel and nuclear sources is nothing but a pipe-dream.

And to think America almost made him president.

Nothing good has come out of Carthage, Tennessee.

The descending and ascending Divine Logos of John 1 is but one iota and yet a whole world away from Divine Loigos (mass death)

λοιγός

 

And let no murderous havoc come upon the realm to ravage it.
(μηδέ τις ἀνδροκμὴς λοιγὸς ἐπελθέτω τάνδε πόλιν δαΐζων)

 

 -- Aeschylus, Suppliant Women, 678-679 (from the chorus' prayer for Argos)

While both Aeschylus and Sophocles also additionally specifically attribute such ruination to Ares, god of war, the New Testament doesn't know the actual term.

 

But Luke especially has the idea of mass death come out of Jesus' own mouth.

that the blood of all the prophets, shed from the foundation of the world, may be required of this generation, from the blood of Abel to the blood of Zechari'ah, who perished between the altar and the sanctuary. Yes, I tell you, it shall be required of this generation.
(... ναί λέγω ὑμῖν ἐκζητηθήσεται ἀπὸ τῆς γενεᾶς ταύτης)

 

 -- Luke 11:50f.

I tell you, No; but unless you repent you will all likewise perish.
(οὐχί λέγω ὑμῖν ἀλλ᾽ ἐὰν μὴ μετανοῆτε πάντες ὁμοίως ἀπολεῖσθε)

 

 -- Luke 13:3

I tell you, No; but unless you repent you will all likewise perish.
(οὐχί λέγω ὑμῖν ἀλλ᾽ ἐὰν μὴ μετανοῆτε πάντες ὡσαύτως ἀπολεῖσθε)

 

 -- Luke 13:5

And as it was in the days of Noe, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all.
(... καὶ ἦλθεν ὁ κατακλυσμὸς καὶ ἀπώλεσεν ἅπαντας)

 

-- Luke 17:26f.

Big thinker Michael Novak, 83, has passed away after a battle with cancer

Michael Novak was an important Roman Catholic advocate for not just the compatibility of free market capitalism with Christianity, but for the idea that free market capitalism actually advanced the aims of Christianity, particularly the alleviation of poverty.

This made Novak an odd duck more among Catholics than among Protestants because Catholics had more generally posed as prophets like Jesus, ridiculing wealth, hoping they could inspire voluntary redistribution of it, whereas Protestants thought human beings should prove God's blessing by becoming, if not wealthy, at least self-sustaining members of society. Their shared error from the point of view of Jesus, however, is their mutual belief in human action.

I remember hearing Novak speak at the University of Colorado in Boulder in the days surrounding the release of his 1982 book The Spirit of Democratic Capitalism, his most influential work. Already then it seemed to me he misunderstood the aims of Jesus, if not the aims of Jesus' heirs. As recently as 2014 he misunderstood them still, not appreciating that the Carpenter's Son turned his back on small business capitalism by giving up his job, which was in keeping with his requirement that his followers do the same, in the belief that God was about to intervene decisively in Jewish history. Jewish history, not world history.

Like many contemporary self-styled conservatives, Novak had formerly been a leftist. I maintain that his interpretation of Jesus shows that he remained a leftist, the essence of which is to introduce utopia through human action. The phenomenon is not uniquely left, however, but human, a form of rebellion. Christians, like the Pharisees before them, made the same mistake, believing that they could extend the kingdom of God among men by acting as God's agents through the democratization of holiness through the universal availability of his Holy Spirit through Jesus Christ.

Both misunderstood the liminal setting for the ideas of Jesus, who above all else eschewed human action, whether by the Tea Party of his time, the Zealots, or by the liberals of his time, the Pharisees, who sought to extend the particular holiness of the Temple's priestly class to all the people through the synagogue system. Through the genius of the Pharisee Saul of Tarsus, Christianity ended up making Pharisaism safe for the whole world, minus the food restrictions and the mutilation.

As the eschatological prophet of promise, however, Jesus did not believe that the eternal verities would or could come by such human action, but only by divine action, divine intervention. This implied judgment, the two sides of which were impending salvation and imminent doom. Jesus was fundamentally a pessimistic thinker from the human point of view who did not believe that most of his contemporaries would be "saved" in this advent of judgment.

There was only one way to escape, and that involved radical repentance, of which few were capable.

No man, he said, can be my disciple who does not say goodbye to everything that he owns.

In the final analysis, every individual says goodbye to everything that he owns, as Michael Novak has just done. The tragedy of human life is that most of us simply spend our lives imagining that we won't have to.

"Likewise as it was in the days of Lot--they ate, they drank, they bought, they sold, they planted, they built . . .."

John Kasich's religion is inspired by Dallas Willard's ideas of discipleship and realized eschatology

Noted here:

Kasich cites the late University of Southern California philosophy professor Dallas Willard as one of his theological inspirations—an unusual choice because Willard was not always accepted by the Christian establishment. His teaching that the Kingdom of God is available here and now—“eternity is already in session,” he was known to say—follows a school of thought known as spiritual formation, or the idea that with discipline and spiritual development, ordinary Christians can grow to become more like Jesus.

 

 

 

 

 

 

 

 

 

 

 

 

 

Much of Dallas Willard's writing assumes that personal transformation of the disciple was the object of discipleship as taught by Jesus because the expectation of the kingdom's imminent coming is not granted. Jesus' expectation of the in-breaking of the kingdom, of course, means that any concern with spiritual formation is a distraction. The call to discipleship instead is in reality a call to escape the judgment that is coming perilously soon. Discipleship is actually a form of radical repentance, a turning away from a world about to be cleansed by fire, analogous to embarking Noah's Ark.

Accordingly Willard actually trivializes the teaching of Jesus, an example being the teaching on personal poverty, which in Willard's description and understanding of discipleship is ridiculed even though it is the very first thing embraced by the disciples of the historical Jesus. Instead Willard offers a list of spiritual practices, which are not meant to be exhaustive, which includes the practice of  "frugality" as one example of what it means to follow Jesus.

You know, as in "Be frugal with what ye have and give alms" (Luke 12:33).

Jesus was no more comprehensible in his time than Noah was in his

From a disciple of NT Wright, here:

  The real Jesus must have been ... comprehensible. Jesus was a first-century Jew from Galilee, and so we should expect his words and deeds to fit within this historical and geographical context. His message must have been understandable and on some level plausible to first-century Jews in order to have gained a hearing among them. This is why it’s so hard to see Jesus as a pagan myth or a Cynic philosopher; these portraits simply don’t make sense in Jesus’s Jewish context.

On the contrary, Jesus' frame of reference came entirely from the last episode of worldwide judgment in Jewish mythology.

 

Did Noah's warning of impending doom "make sense in Noah's 'Jewish' context"? No. Did he "gain a hearing among" his peers? No, they all perished. And with what social convention did Noah comply in building and entering the ark? None. He was by all accounts crazy.

As it was in the days of Noah . . ..

-- Luke 17:26

They don't call him NT Wrong for nothing.

St. Peter in the 1st century thought the blood moon prophecy was already being fulfilled and meant the end of the world

 

 

In Acts 2:16f, 20, Luke the Historian has St. Peter explicitly connect the Pentecost phenomenon with the fulfillment of our lately called "blood moon prophecy", saying that "this is that", namely that Pentecost ushered in the last age of the Spirit, but the end of the world it most certainly was not, then anymore than it will be today:

  But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: ... The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come . . ..

 

 

 

 

 

 

 

 

What is notable is that the historical Jesus did not talk this way.

 

He said the kingdom of God was not coming with signs to be observed, but that it would come by stealth, like a thief in the middle of the night, intruding into the midst of normality suddenly and without warning, as it was in the days of Noah . . .. By the time you realize it, it will be too late. The many will perish, and only the few will be saved. Therefore repent! Sell that ye have! Give alms! And come, follow me.

When the "Rapture" comes, you'd better hope that you are left behind

Because being left is equivalent to being saved from the flood:

But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left.

-- Matthew 24:37ff.

Leave it to the enthusiasts to get it exactly backwards.

Jesus' Son Of Man Comes To Wipe Out The World As In The Days Of Noah, Not Save It

As were the days of Noah, so will be the coming of the Son of man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they did not know until the flood came and swept them all away, so will be the coming of the Son of man.

-- Matthew 24:37ff.

As it was in the days of Noah, so will it be in the days of the Son of man. They ate, they drank, they married, they were given in marriage, until the day when Noah entered the ark, and the flood came and destroyed them all.

-- Luke 17:26f.

Reza Aslan's Revolutionary Jesus Saves The Proletariat

In The Washington Post here:

Jesus did not preach income equality between the rich and the poor. He preached the complete reversal of the social order, wherein the rich and the poor would switch places. ... Jesus is not simply describing some utopian fantasy in which the meek inherit the earth, the sick are healed, the weak become strong, the hungry are fed, and the poor are made rich. He is advocating a chilling new reality in which the rich will be made poor, the strong will become weak, and the powerful will be displaced by the powerless.

This is where political presuppositions intrude on a scholar's imagination.

 

Aslan must relegate Jesus' belief in the imminent in-breaking of the kingdom of God through divine action to the realm of utopian fantasy because he wants Jesus to be a political radical instead of a mistaken eschatological prophet.

No one would be more appalled than Jesus by a liberal's kingdom of God exhausted by equality between rich and poor. But Jesus did not simply preach a revolution which would benefit the poor at the expense of the rich. Jesus expected few to be saved, not merely a reversal of fortunes for the many over the few. It is not just a simple matter of reversal but of final judgment under God's perfect justice which animates all the difficult sayings of Jesus, beginning with the call to repentance, which meant first of all renunciation of the world, not just for the rich but also for the poor: "No one can be my disciple who does not say goodbye to everything that he owns."

The real Jesus is more chilling than Reza Aslan wants to admit, indeed, more chilling than Christians want to admit. Jesus imagined an end to the world as we know it, transformed and swept clean as in the days of Noah, not by water, but by the fires of hell, into which the tares, the sons of the devil, are cast at the final harvest. That is the meaning of "The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel."

Sin Is Not Counted Where There Is No Law?

few are chosen

 

Sin indeed was in the world before the law was given, but sin is not counted where there is no law. ... Law came in, to increase the trespass.

-- Romans 5:13, 20

 

 

 

 

 

 

 

 

 

 

Was sin not counted as in the days of Noah? Were they not all destroyed, but for the few?

 

And what's the point of increasing the trespass if the "lesser" trespass made God repent of the creation itself and bring it to utter annihilation?

 

Paul argues as if he is completely ignorant of the flood narrative. 

And to think Hans Dieter Betz really meant it when he called Paul a genius.

The LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the LORD that he had made man on the earth, and it grieved him at his heart. And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them.

-- Genesis 6:5ff.

Jesus didn't teach a rapture of the just

Jesus Didn't Teach a 'Rapture' of the Just

Jesus simply taught an imminent end of the world and final judgment, at which time the Son of Man (himself) would appear in the heavens with the clouds of glory and with the holy angels, who would separate the wicked from the just, cleansing God's kingdom, the world, from all evil, casting the wicked into eternal fire, where there is weeping and gnashing of teeth.

Jesus called for removing all evil from the world as a matter of first importance, then gathering the righteous together after that.

This is the plain meaning of the parable of the tares and of the wheat, which must grow up together until the end in order to preserve the just alive. We are told that the angels first bundle up the tares, and throw them into the flames. Otherwise their presence would complicate what comes next. The wheat left behind must be winnowed with a fork, and its kernel separated and gathered with the rest into God's barn.

This is also the plain meaning of Jesus' analogy to the days of Noah, when the earth was cleansed of evil by water. So of the two workers in the field and of the two women at the mill, the one removed in each instance is the wicked one, not the righteous one. They are gathered by the angels, yes even caught up in the air perhaps, and consigned immediately to the flames.

This is the plain meaning of Matthew 13, and even of Matthew 24 which is a later attempt to rationalize the teaching of Jesus from the point of view of the failure of his prediction of the end of the world during his lifetime. The evidence is conveniently assembled for you here.

 

It is the also the plain teaching of the Old Testament.

 

The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein.

 

-- Psalm 24:1

 

The righteous shall never be removed: but the wicked shall not inhabit the earth.

 

-- Proverbs 10:30  

Larry Norman in the early 1970s is an example of one who popularized (in his music-"the Son has come and you've been left behind") the misconception that the just would be "raptured" from the earth, leaving the damned behind to suffer the end of the world.

In truth, the idea goes back to J.N. Darby in the early 19th century, and before him into the 18th, in keeping with all the other bad ideas of modernity. We seem to get things exactly backwards.

So if you're still here at 7 PM tomorrow night, count it all joy my brethren! Old men dream dreams. It's just that they might not know what they mean.