Over the next few days I want to do some posts quoting the classics and showing how classical literature has formed my worldview, formed Western society, and confirmed the formation of Christian doctrine. I am now in my fourth year of officially studying the classics, and I am thriving on it. Hopefully I will be posting 3 quotes or so for 3-5 days, depending on how many quotes I dig out of my files. Some people lately have been questioning my classic-reading, and some of my worldview as well, so here I present you with something of an explanation, including Bible references to back myself up. :) The Bible is my basis for all these things, but I want to show how reading the classics is beneficial to the Christian. Some things I can guarantee you you will wholeheartedly agree with, and others you will strongly disagree with, but here I go anyway. Today's topic: Human nature.
Classical quotation: "You wish to be called righteous, rather than to act right." -Aeschylus
Scriptural evidence: 1 Then Pharisees and scribes came to Jesus from Jerusalem and said, 2 "Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat." 3He answered them, "And why do you break the commandment of God for the sake of your tradition?" -Matthew 15:1-3
My interpretation: The Pharisees are known to Christians for their hypocrisy. Yet, in some passages, Jesus actually compares any human to a Pharisee. We all want to be called righteous people. Everybody, whether admittedly or not, wants to be reverenced. But we kind of want to be the bad guy, too. This is sin in our lives. Aeschylus had it exactly right: we all want to be known as the good guy, but secretly, we don't want to bother with actually being the good guy.
Classical quotation:
"The soul, which is created apt for love,
The moment pleasure wakes it into act,
To any pleasant thing is swift to move.
Your apprehension draws from some real fact
An inward image, which it shows to you,
And by that image doth the soul attract;
And if the soul, attracted, yearns thereto,
That yearning's love; 'tis nature doth secure,
Her band in you, which pleasure knits anew.
And as fire mounts, urged upward by the pure
Impulsion of its form, which must aspire
Toward its own matter, where 'twill best endure,
So the enamoured soul falls to desire-
A motion spiritual- nor rest can find
Till its loved object it enjoy entire.
Now canst thou see how wholly those are blind
To truth, who think all love is laudable
Just in itself, no matter of what kind."
-Dante
Scriptural evidence: "but the cares of the world and the deceitfulness of riches and the desires for other things enter in and choke the word, and it proves unfruitful." -Mark 4:19
My interpretation: Go back to Genesis 1. Read it. In the beginning, whenever God created anything, he called it "good." Then read 1 John 4. You'll discover that God is love. While you're at, skip back to Genesis 3. Then read Mark 4. Read the whole chapter. If you want to know the end of the story, read the book of Romans. But for now let's focus on man's sin problem. See, we are created in the image of God (Genesis 1), and we have been declared good by God. This God is love (1 John 4), which means that if we are created in his image we have a love capacity as well. But we have a sin problem (Genesis 3), and so we are left broken, and no longer good. We are all born that way. We are marred by sin. Still, God in his goodness has left us with pieces of himself, because he loves us still. So, we go after anything resembling love. Sometimes we get it. Other times, we miss. More often than not, we get a generic replica of the real thing. Many times, it turns out to be worse than that: it is folly, sin. Satan messes with us. Read The Screwtape Letters if you want to know how. Dante was right: we are blind, and completely hopeless. We need a Savior (book of Romans) to take our sin and desperation completely away.
Classical quotation:
"My sin was all the more incurable because I imagined that I was not a sinner." -St. Augustine
Scriptural evidence: "3And even if our gospel is veiled, it is veiled only to those who are perishing. 4In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. 5For what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants[a] for Jesus’ sake."
-2 Corinthians 4:3-5
My interpretation: the Gospel that is veiled proclaims that men are sinners. This is a secret kept by the world that Satan would have no man know, but the work of Christ prevents him from having his way. At some point or other, whether here on earth in finding salvation through Christ, or at the judgement day when all men who are not already proclaiming Christ as king shall be condemned, all men shall have to see their sin for what it is. Still, man's nature will reign for a little while in every human (except for Jesus, of course). Thus, we are like Augustine. We do not understand our own sin until God's revelation touches us.
Today I talked a lot about sin. There is hope though! I love this hymn, and I hope it penetrates you as deeply when you are reading this as it penetrates me now.
Amazing Grace, how sweet the sound;
That saved a wretch like me!
I once was lost, but now am found;
Was blind, but now I see.
'Twas Grace that taught my heart to fear;
And Grace my fears relieved!
How precious did that Grace appear
The hour I first believed!
Through many dangers, toils, and snares
I have already come.
'Twas Grace that brought me safe thus far,
And Grace will lead me home.
When we've been there ten thousand years,
Bright shining as the sun;
We've no less days to sing God's praise,
Than when we've first begun.
In Awe of Him,
Meridian
Sunday, November 27, 2011
Tuesday, November 22, 2011
Ashes at Dawn: 10 Reasons why the Trojan War was Unjust
“NO! This is unjust! I won’t have it!” She screamed. Grabbing her forcefully by the arms, the men dragged her on to the ship which would take the helpless young woman back to the foreign and dreaded city of Troy. Suddenly she was thrust into an unfamiliar, though richly decorated chamber. Sensing someone else’s presence in the room with her, Helen turned around. Then she stood there, as still and cold as ice. It was Paris.
For centuries, people have sought to understand conflict, the human struggle for conquest, and ultimately, war, in all its complexity. Every civilization has a need to comprehend the mortal endeavor for triumph and equity. What is war? Why does it exist? Most importantly, is any given war just? The last of these three is the question this essay shall seek to answer in the context of the Trojan War, which occurred sometime between 1334 BC and 1180 BC.1 In this work, the standard of criteria the author will hold to for a just war is found in the Just War Theory. On this rationale, there are ten valid reasons that demonstrate how the Trojan War was unnecessary and unjust.
All argumentation must be founded on reason. Without a sound basis, an argument is irrelevant. As a result, a brief explanation of the authors of and key ideas in the Just War Theory is necessary to this discussion. In the secular world, the Just War Theory dates as far back as the ancient Roman philosopher Cicero. In his work, De Officiis, Cicero began to lay a foundation for the theory by stating, “The only excuse, therefore, for going to war is that we may live in peace unharmed; and when the victory is won, we should spare those who have not been blood-thirsty and barbarous in their warfare.”2 By this, Cicero instituted the principle of becoming involved in war solely for the achievement of peace, as well as the ideal of not harming innocent civilians in the process of warfare. Fast-forward a few hundred years, and one will come across a man named Augustine. A fellow proponent of just wars, Augustine stated in his City of God that, “A just war, moreover, is justified only by the injustice of an aggressor; and that injustice ought to be a source of grief to any good man, because it is human injustice. It would be deplorable in itself, apart from being a source of conflict.”3 In making this statement, Augustine was clearly arguing that war should only be a possibility when something truly unjust and abominable has occurred. Even in that case, he would make the argument that it should distress the human heart deeper than just to the point of anger. In other words, war, according to St. Augustine, really ought to be deeply felt and gravely needed before it takes place. Let several centuries pass, and the final link in the history of the Just War Theory is making his case. St. Thomas Aquinas, an Italian priest and theologian, in his Summa Theologica, addresses the question of war as always evil. In response to this issue, before affirming the points already founded by Cicero and Augustine, Aquinas adds, “I answer that, in order for a war to be just, three things are necessary. First, the authority of the sovereign by whose command the war is to be waged. For it is not the business of a private individual to declare war, because he can seek for redress of his rights from the tribunal of his superior.”4 A legitimate authority, according to Aquinas, must be the one to wage war. He goes on to confirm Cicero and Augustine’s points as true, biblical, and valid. By the work of the remarkable trio that is found in Cicero, Augustine, and Aquinas, we are presented with the three most fundamental points in the Just War Theory: 1) that war must be a means to the end that is peace, and must not violate the rights of innocent civilians; 2) that there must be a valid cause for the war, and 3) that a legitimate authority must declare the warfare. Rearranged, these points begin to loosely form the three aspects of what has become known as the Just War Theory: Jus ad Bellum, Jus in Bello, and Jus post Bellum.
The contemporary reader will be quick to wonder what is meant by these Latin terms. When translated to English, they read: “Right to the war,” “Right in the war,” and “Right after the war.” These three categories answer the question of what is a just cause for waging war and who can declare it; what are the proper ways to conduct a war; and what is a legitimate reason to end a war, as well as how it should be ended. Let these three points be examined. First, jus ad bellum. This is the most important and fundamental issue in all the just war theory, because the beginning will usually set the tone for everything else. Essentially, jus ad bellum is constituted of: a just cause, comparative justice, competent authority, right intention, probability of success, last resort, and proportionality.56 These terms being somewhat ambiguous, allow some definitions to be provided.
Just cause requires that an innocent person’s life be at stake before war ensues.
Comparative justice demands that one party be much more greatly injured than the other party. Competent authority states that a legitimate ruler must declare the war.
Right intention insists that the only aim of a war is to deal with the issue at hand, and not to win territory.
Probability of success asks that the war be reasonable in the measures it is likely to use for its cause.
Last resort makes it clear that a war is only just when all peaceful means of resolution have been first sought out.
Proportionality, finally, says that the amount of harm must be equal to or less than the amount of good accomplished in the war.
All these are requirements that a war must meet before it even begins, in order for it to be a truly just war.
The second aspect of a just war is jus in bello. This part of the Just War Theory deals with what happens during the proceedings of the war. As a continuation of jus ad bellum, many of the components of jus in bello closely resemble the components of jus ad bellum. Jus in bello is defined by: distinction, proportionality, military necessity, fair treatment of prisoners of war, and no means mala in se. Again, some clarification is necessary.
Distinction is that property of just war which ensures that only combatants are battle targets, rather than civilians.
Proportionality deals with the question of how many civilian lives taken in battle are too many, relative the size of the problem.
Military necessity sets forward that minimalistic force should be used in battle.
Fair treatment of POWs reminds the militant that once someone is a prisoner, he is no longer a threat, and should not be maltreated.
The final point of jus in bello, no means mala in se, prohibits weapons or tactics of mass destruction or unnecessary evil.
Lastly to be considered in the Just War Theory is jus post bellum, which lays out guidelines for properly ending a war. The five points that build this concluding argument are: just cause for termination, right intention, public declaration and authority, discrimination, and proportionality. As previously, allow clarifying definitions to be placed.
Just cause for termination is based on a thorough agreement of surrender of the party in the wrong.
Right intention, as it explains by itself, is that requirement of just war which states that war may not be ended for revenge, or to avoid dealing with recompense for wrongs in war.
Public declaration and authority says that an official must publicly declare the war as ended.
Discrimination requires discernment in seeing who is free to go, and who needs further punishment as part of the settlement.
Proportionality ensures that if any terms of surrender are agreed upon, they must be proportionate relative the size of the original problem.
These seventeen laws of war are the components of The Just War Theory as we now know it. Categorized into three groups, jus ad bellum, jus in bello, and jus post bellum, they provide a thorough review of how a war ought to be justly brought into existence, justly fought through, and justly concluded. With this foundation now given in full, it is natural to continue by applying these principles to an actual war. The war in question is, as was previously stated, the Trojan War, and will be analyzed in a very slow-motion, step-by-step process, starting right at the beginning.
Several women stood in the wharf at Argos, buying everything that they wished to take back to their families. “Io,” said a friend of the king’s daughter, “look! Foreign men! Handsome, wouldn’t you say?” Playfully, the girl winked at Io. Hearing the eagerness in her companion’s voice, Io turned. Then, before she could understand what was happening, someone rushed at all the females in their company, and they were being carried onto some Phenician ship they had never seen before. Crying aloud among these “handsome men,” the women clung to one another as they were treacherously taken to Egypt. This, of course, is the way in which Herodotus, in his Histories, describes the origins of the Trojan War. It was Troy’s fault, he says. There is no need to question him. What comes next, though, catches the reader by surprise. He continues his story with the famous rape of Europa as the Greek revenge for Io. Not stopping there, though, it seems that the Greeks rather liked this woman-stealing business, and so “After this however the Hellenes they say, were the authors of the second wrong; for they sailed into Aia of Colchis...[and] they carried off the king’s daughter Medea.”7 After this, Medea’s father came to demand her back. Responding, the Greeks simply said, “You didn’t pay us back for Io. Deal with it.” Of course, this angered the king, but for the time, there was nothing he could do but wait.
Many people are quick to accuse the Trojans of starting the Trojan War. Several reasons are behind this. Namely, the Trojans didn’t last, it is called the Trojan War, and that’s just the way the story goes. They started it. While this is theoretically true, a look at the narrative just given indicates that the Greeks may have had more involvement in it than people think. Up to this point in the conflict, the Trojans have abducted one woman, and the Greeks have abducted two. Knowing what happens next, it is correct to say that in the end both parties abducted two women. If this is the truth, there is something wrong in the picture. According to jus ad bellum, the wrong on one side must greatly outweigh the wrong done on the opposing side, in order for a war to be just. This is what was previously defined as comparative justice. If the reasons given above really caused the Trojan War, then the very first thing the Greeks did in declaring war was to act in denial of comparative justice! This means that they were really starting the war off in a bad direction. In this denial of dignity, the first reason the Trojan War was unjust is established. Both sides of the issue were completely wrong in what they did: neither was justified. Yet war was not justified, either. The Bible, which is the supreme authority under God, says in Psalm 55:20-21, “My companion stretched out his hand against his friends; he violated his covenant. His speech was smooth as butter, yet war was in his heart; his words were softer than oil, yet they were drawn swords.”8 Like the Greeks who refused the king of Colchis his daughter, so the Bible speaks of men whose speech is smooth, but who hold evil around every corner. The problem these men had was in their hearts, where war comes from. In other words, sin didn’t just cause the Trojan War, sin started the Trojan War. Usually, that’s not the best foundation for battle.
As a little boy, Paris had heard the many stories of the abductions that had happened several years prior his birth. Everyone knew these tales. Some were frustrated by them, while others were thrilled to hear interesting accounts like these. Paris placed himself as neutral when he was young. As he grew up, though, Paris began to find he rather liked beautiful women. Maybe if the opportunity arose, he would take advantage of it. Then, one day, while visiting Mycenaean Sparta on business, he saw her. Helen was gorgeous, and wholly captivated him. Her husband was gone at a funeral. In a sudden rush to leave the city, Paris whispered something to one of his servants. Nodding reluctantly, the two men split their ways. As this interaction between prince and attendant had been taking place, the young queen of Sparta was a little farther down the shore, enjoying the cool of the waves in the summer heat. As the manservant came walking along with a companion, Helen turned. “Is someone in need of me?” she asked. Without an answer, the two men took her by force and carried her off toward the ship where she would find Paris waiting for her. At first she found this very unjust and highly undesirable. As time elapsed, though, she became more open to this adulterous abduction. In the meantime, Helen’s husband Menelaos was boiling over in fury, and was relentlessly determined to show his anger to the world. His anger, in fact, became the topic of choice in Homer’s Iliad, and was the ultimate direct cause of the Trojan War.
“Aggression thus attacks the very spine of human civilization itself,” writes one political philosopher.9 Indeed, this is a very true and important statement that must be acknowledged and carefully considered when one looks at the Trojan War. Aggression and violence are not proponents of society, yet this is precisely the cause of the war in question. The Iliad begins with the statement, “Sing, goddess, the anger of Peleus’ son Achilleus and its devastation.”10 Right off the bat, anger is a real issue for the Greeks and Trojans. As the book unfolds, it continues to reveal anger coming out of many of the characters. Anger was the driving force behind the Trojan War. As the reader may recall, however, Augustine stated that war should be caused by injustice that hurts and penetrates the human heart to the point where people want to set it right for whoever was done injustice, not for vengeance or personal gain. This is the aspect of Just War Theory which is called “just cause,” which requires that an innocent person’s life be at stake before war is declared, and that aggression is not the driving point of such war. Seeing how anger is the theme of the Iliad, however, one can safely conclude that this is the second way in which the Just War Theory was violated in the Trojan War.
Let two perspectives on the Trojan War be examined: that of the Trojans and of the Greeks. First, the Trojan position shall be set forward. There is no historical record indicating that the Greeks attempted peace. Yet, if they had set forward some such request, they would all be meaningless to Paris. He had won Helen, and if Menelaos wanted to use force, that was what he would have to do to get the girl back. Paris’ father, though disgraced and frustrated, was not concerned either. This was his son’s choice, and he would let him deal with it. To the Trojan royalty, the issue of war or peace was of no consequence. The Trojan people, however, may have disagreed and looked down upon this decision to not try to return Helen. While there is no specific evidence for such an argument, one can assert that as many of the Trojan advisors were encouraging of returning Helen, many of the people were probably on this side as well. From the Greek perspective, the king is the key player. Throughout much of the early ancient period, kings were seen as ultimately authoritative. As the saying goes, “So it has been said, so let it be done.” This is the same way in which Menelaos likely would have been treated as king of Mycenaean Sparta. As a result, he expected everyone to do everything he said. When he asked men to join him in battle, it was really nothing beyond a command, especially as these men had already sworn their allegiance to him. It is probable that Menelaos, brought up in some value system not unlike that of later Greeks to come, would have evaluated the potential war situation relative his personal and national fear, honor, and interest, which are the three fundamental points on which most wars, just or unjust, are in some way founded.11 Menelaos’ way of looking at these may very well have been fear of rejection on account of his lack of force in the situation; a desire to bring greater honor to himself and perhaps to his gods by a victory; and finally, a shrewd move of national and personal interest in returning his wife, the queen, to her rightful position beside him, and perhaps moreover, or at the least equally, to conquer Troy. This last issue, as the summation of the previous two points, would explain why Menelaos, in little time at all, had armed and prepared his fleet for battle. He was out to conquer and win glory.
Unfortunately, both Menelaos and Paris were wrong in their handling of the situation surrounding Helen’s abduction. Jus ad bellum has an aspect which the reader may recall as “last resort.” As it explains in its title, a war should only happen when all alternative modes of settlement have been properly pursued and demonstrated to be unavailable or denied in the situation. Yet neither party pursued peace. This automatically makes the Trojan War unjust, because all 17 criteria must be met, especially this one! If peace has not be sought out, then war is really just a pointless game that anyone can start at any time for any reason. This should bother most people, and just the three points we have touched on from jus ad bellum alone ought to be reason enough to declare the Trojan War unjust. Still, there are seven more reasons we will consider explaining why the Trojan War was unjust.
Whether or not people liked it, the war was beginning. Menelaos had gathered his men, and had armed a thousand ships for battle. “A thousand ships carried the Greek host. They met at Aulis, a place of strong winds and dangerous tides, impossible to sail from as long as the north wind blew. And it kept on blowing, day after day.”12 The Greeks became worried. If their fleet could not get any further, then they might potentially starve and die, be lost from civilization, or simply not get to destroy Troy. Moving forward was crucial. As time went on, Agamemnon, Menelaos’ brother and a fellow Mycenaean king, decided that to be able to move forward more swiftly it was important to sacrifice his child to the gods. As a result, he deceived his daughter, making her believe that she was to be married if she met him at the island where he was. Instead, when she arrived, he sacrificed her. This caused all sorts of familial problems, but the winds did stop, and the Greeks sailed silently onward to Troy, with one life taken, and a thousand ships armed for battle. The war had begun.
In jus in bellum, one of the issues that is hardest to discern is that of proportionality in war. This is the issue of the Just War Theory which links jus ad bellum and jus in bellum, because usually at this point the war hasn’t started (jus ad bellum), but the force prepared is used in battle (jus in bellum). How much military force is too much force is the question which proportionality tries to answer relative the size of the original problem. When considering the case of the preparatory actions of the Greeks to lay siege to Troy, one can’t help but wonder how just it really was. Helen was one woman, who, though taken by force, may not have been entirely unwilling to go with Paris in sin. To deceive and take the life of a girl entirely uninvolved in the issue, and additionally to have a thousand war ships taken to Troy, is probably too much to recompense for one living, though wronged (and perhaps wrong) person. In this, it becomes clear that even if the Greeks had followed all the rules of jus ad bellum, they still started the war out wrong. It seems the Greeks were hopelessly unjust.
Something many people do not know or recognize about the Trojan War is why it lasted so long. Thucydides, in his Peloponnesian War, provides a clue to this trivia. If, Thucydides says, the Greeks would have chosen to stick with the siege of Troy, they might have one the war very quickly. Since this is not what they did, Thucydides provides an account of what they did do. “Even after the victory they obtained on their arrival -- and victory there must have been, or the fortifications of the naval camp could never have been built -- there is no indication of their whole force having been employed; on the contrary, they seem to have turned to cultivation of the Chersonese and to piracy from want of supplies.”13 Yes, the Greeks were pirates! According to Thucydides, the only reason they won after stopping their siege was because of this piracy.
The people have a right to be heard or left alone, and foreigners visiting a land on a mission of war have a responsibility to stay focused on their task without getting in the way of the lives of everyday civilians. Of course, these rules are harder to distinguish when at sea, but basic human rights still apply. Piracy violates such human rights, and it also goes against the policy of distinction in the Just War Theory. When in combat, soldiers need to be able to avoid hurting civilians in their warfare. At times, though, hurting civilians is not a matter of slashing an innocent person’s hand off with your sword: it can be an issue of stripping away one’s property, dignity, or basic rights. These are things which piracy can certainly be prone to do, and usually will do, leading to the conclusion that, yet again, the Greeks failed to observe the rules of the Just War Theory.
For nine long years, the war dragged out. Sometimes there was peace, sometimes there were battles. Yet, regardless of what happened, it was getting long. Everyone was tired of going through the same routines every day, and the war needed to be over. At last, after a long battle that suffered losses to both sides, Menelaos and Paris decided it was time to fight it out one on one. They were, after all, the two most involved characters at the beginning of the war, and even though others had taken command, the issue was still really over their relationship to Helen. So they did fight, and it appeared that Menelaos, Helen’s true husband, would get the victory. Somehow, though (Homer credits this to the gods), Paris made it through and something of a truce was formed. Another problem arose. Pandarus, a Trojan soldier, became persuaded of a need to shoot an arrow at Menelaos, which he did. Though he only injured the Spartan king a little, this rightly frustrated the Greeks, and so they brought the fighting back on.
In a just war, there are no reprisals. This means that when in the midst of war the first country violates the second country, and the latter seeks revenge, the war becomes unjust right at that moment (unless, of course, the party originally in the wrong corrects the violation). For a little while now, this essay has been focusing on the faults of the Greeks. Now, though, it is brought to light that the Trojans were every bit as much at fault as the Greeks were. The act of one person can have huge effects for a whole legion of people, which is something the Trojans now had to experience twice: first in the foolishness of Paris, and second in the foolishness of Pandarus. Due to human nature, people will tend to react harshly when an already difficult situation that was supposed to have been dealt with is suddenly brought up again. Revenge is the word one might use to describe such an act of harsh judgement, and revenge is what the Greeks took. Whether this was correct, is hard to say, but the problem is that the Trojans broke the newly formed peace treaty to continue fighting, making this an unjust war whether or not one holds to the Just War Theory. So far, six points have been discussed regarding how the Trojan War was unjust:
The violation by both the Greeks and Trojans of comparative justice,
The violation by the Trojans of just cause,
The violation by both the Greeks and Trojans of last resort,
The violation of proportionality by the Greeks,
The violation of distinction by the Greeks, and
The violation by the Trojans of no reprisals.
Four issues remain to be considered, all of which are found in the final, and certainly the most famous episode in the whole of the Trojan War.
The tenth year had come. Knowing by an oracle that they could win this year, the Greeks pressed on, determined to conquer Troy forever. The two cities were not just in common dislike of one another -- they hated each other, and would do anything to win. Anything. Under this method of operation, the Greeks decided they had been through enough. At the end of yet another battle, they disappeared. Their camp remained, with a good amount of the soldiers still there. Yet all was silent for some time. It seemed to fit, too, as Hector had died recently, and under his leadership the Trojan army had held together. War was still present, but for the moment, it was a silent war. Then, one day, someone appeared at the gate of Troy, which had not been opened to anyone throughout the duration of the war. When the guard asked why he should open the gate for anyone, the man replied by directing the guard’s attention to the great object outside the gates: a huge horse made of wood. The man continued to explain that it was a peace offering and a gift for Athena. As he spoke, Greek ships began to sail away in the distance. This overjoyed the people of Troy, and so the gates of the city were at long last opened. The population of Troy was so delighted that all became drunk and slept soundly that night. As they slept, the ships of the Greeks turned around, and prepared themselves for battle. Inside the horse, many Greek men sat waiting for the cue. Then, at their signal, they quietly opened the trap door and jumped out, opening the gate for their fellow soldiers to come in. Then, the city was set ablaze, the men killed, and the women and children taken captive. The war was over.
Today, Troy is nothing more than a pit of ruins in Turkey, with some legends surrounding it. But even these meager ruins lead archaeologists and historians to believe that the Trojan war really may have happened -- and that its end was every bit as unjust as it appears. In the Just War Theory’s standard of jus post bellum, seven guidelines are stated by which a war should be ended. All of these were completely ignored in the ending of the Trojan War. However, for the purposes of this essay, the four most prominently ignored shall be considered. First, just cause. Just cause demands that if a war is going to be ended, peaceful terms of agreement must be negotiated and agreed upon by both parties. While this was nearly made earlier in the war, the foolish act of Pandarus stopped it from happening, and so there was never a peacefully agreed end. It just ended. Second, discrimination. When a state goes to deal with the punishment of its own people, or of the other nation’s people, it needs to determine who is in the wrong, and who is innocent. The Greeks didn’t bother to think about this -- they went in to Troy and sacked it, along with all its innocent civilians, who didn’t want the war anyway. Third is the issue of proportionality. Probably the most noticeable of all the problems the Greeks had with applying jus post bellum, it is a self-explanatory ordeal. The whole city, on top of all the other issues the Greeks have had with proportion, just for the sake of one person, and to be the king of the hill, is not appropriate: it is appalling. The final way in which the Greeks clearly did not attempt to have a just war was in its rehabilitation of the people. Instead of seeking to help Troy get back to where it once was, Sparta and its allies came in, taking those they wanted, and killing the rest. So much for helping in the restoration of normality. Perspicuously, the Trojan War was highly unjust, unfavorable, and certainly unnecessary.
In this essay, the author has provided a history of and explanation for the Just War Theory, as composed by Cicero, Augustine, and Aquinas; and consisting of jus ad bellum (just before the war), jus in bello (just in the war), and jus post bellum (just after the war). The author has used this explanation to provide ten sound reasons for the condemnation of the Trojan War on the rationale of its justice. These reasons are:
The violation by both the Greeks and Trojans of comparative justice in the abductions of each nation’s women,
The violation by the Trojans of just cause in Paris’ foolish abduction of Helen,
The violation by both the Greeks and Trojans of last resort in not seeking peace,
The violation of proportionality by the Greeks,
The violation of distinction by the Greeks, and
The violation by the Trojans of no reprisals.
7) The violation by the Greeks of just cause for termination in ending without a treaty or agreement of some sort,
8) The violation by the Greeks of distinction in sacking the entire city, rather than distinguishing between targets and civilians,
9) The violation by the Greeks of proportionality in using such a force as destroying Troy, and
The violation by the Greeks of rehabilitation in not given the remaining Trojans a chance.
Because of these facts, the author has argued that both the Greeks and Trojans were at fault, and, as a result, the Trojan War was a failure in justice. So this essay ends right as it began: with injustice. No one really knows what happened to Helen. Some say she was restored as queen of Sparta, others say she died in the fire, and still some say she escaped. In any situation, it is an unknown, as are the fates of the many Trojans who fell to the wrath of Greece, all because of the Trojan failure to honor women. The injustice of the war, along with Troy and all its glory, is buried, and the fate of all who were there is sealed beyond the sea.
For centuries, people have sought to understand conflict, the human struggle for conquest, and ultimately, war, in all its complexity. Every civilization has a need to comprehend the mortal endeavor for triumph and equity. What is war? Why does it exist? Most importantly, is any given war just? The last of these three is the question this essay shall seek to answer in the context of the Trojan War, which occurred sometime between 1334 BC and 1180 BC.1 In this work, the standard of criteria the author will hold to for a just war is found in the Just War Theory. On this rationale, there are ten valid reasons that demonstrate how the Trojan War was unnecessary and unjust.
All argumentation must be founded on reason. Without a sound basis, an argument is irrelevant. As a result, a brief explanation of the authors of and key ideas in the Just War Theory is necessary to this discussion. In the secular world, the Just War Theory dates as far back as the ancient Roman philosopher Cicero. In his work, De Officiis, Cicero began to lay a foundation for the theory by stating, “The only excuse, therefore, for going to war is that we may live in peace unharmed; and when the victory is won, we should spare those who have not been blood-thirsty and barbarous in their warfare.”2 By this, Cicero instituted the principle of becoming involved in war solely for the achievement of peace, as well as the ideal of not harming innocent civilians in the process of warfare. Fast-forward a few hundred years, and one will come across a man named Augustine. A fellow proponent of just wars, Augustine stated in his City of God that, “A just war, moreover, is justified only by the injustice of an aggressor; and that injustice ought to be a source of grief to any good man, because it is human injustice. It would be deplorable in itself, apart from being a source of conflict.”3 In making this statement, Augustine was clearly arguing that war should only be a possibility when something truly unjust and abominable has occurred. Even in that case, he would make the argument that it should distress the human heart deeper than just to the point of anger. In other words, war, according to St. Augustine, really ought to be deeply felt and gravely needed before it takes place. Let several centuries pass, and the final link in the history of the Just War Theory is making his case. St. Thomas Aquinas, an Italian priest and theologian, in his Summa Theologica, addresses the question of war as always evil. In response to this issue, before affirming the points already founded by Cicero and Augustine, Aquinas adds, “I answer that, in order for a war to be just, three things are necessary. First, the authority of the sovereign by whose command the war is to be waged. For it is not the business of a private individual to declare war, because he can seek for redress of his rights from the tribunal of his superior.”4 A legitimate authority, according to Aquinas, must be the one to wage war. He goes on to confirm Cicero and Augustine’s points as true, biblical, and valid. By the work of the remarkable trio that is found in Cicero, Augustine, and Aquinas, we are presented with the three most fundamental points in the Just War Theory: 1) that war must be a means to the end that is peace, and must not violate the rights of innocent civilians; 2) that there must be a valid cause for the war, and 3) that a legitimate authority must declare the warfare. Rearranged, these points begin to loosely form the three aspects of what has become known as the Just War Theory: Jus ad Bellum, Jus in Bello, and Jus post Bellum.
The contemporary reader will be quick to wonder what is meant by these Latin terms. When translated to English, they read: “Right to the war,” “Right in the war,” and “Right after the war.” These three categories answer the question of what is a just cause for waging war and who can declare it; what are the proper ways to conduct a war; and what is a legitimate reason to end a war, as well as how it should be ended. Let these three points be examined. First, jus ad bellum. This is the most important and fundamental issue in all the just war theory, because the beginning will usually set the tone for everything else. Essentially, jus ad bellum is constituted of: a just cause, comparative justice, competent authority, right intention, probability of success, last resort, and proportionality.56 These terms being somewhat ambiguous, allow some definitions to be provided.
Just cause requires that an innocent person’s life be at stake before war ensues.
Comparative justice demands that one party be much more greatly injured than the other party. Competent authority states that a legitimate ruler must declare the war.
Right intention insists that the only aim of a war is to deal with the issue at hand, and not to win territory.
Probability of success asks that the war be reasonable in the measures it is likely to use for its cause.
Last resort makes it clear that a war is only just when all peaceful means of resolution have been first sought out.
Proportionality, finally, says that the amount of harm must be equal to or less than the amount of good accomplished in the war.
All these are requirements that a war must meet before it even begins, in order for it to be a truly just war.
The second aspect of a just war is jus in bello. This part of the Just War Theory deals with what happens during the proceedings of the war. As a continuation of jus ad bellum, many of the components of jus in bello closely resemble the components of jus ad bellum. Jus in bello is defined by: distinction, proportionality, military necessity, fair treatment of prisoners of war, and no means mala in se. Again, some clarification is necessary.
Distinction is that property of just war which ensures that only combatants are battle targets, rather than civilians.
Proportionality deals with the question of how many civilian lives taken in battle are too many, relative the size of the problem.
Military necessity sets forward that minimalistic force should be used in battle.
Fair treatment of POWs reminds the militant that once someone is a prisoner, he is no longer a threat, and should not be maltreated.
The final point of jus in bello, no means mala in se, prohibits weapons or tactics of mass destruction or unnecessary evil.
Lastly to be considered in the Just War Theory is jus post bellum, which lays out guidelines for properly ending a war. The five points that build this concluding argument are: just cause for termination, right intention, public declaration and authority, discrimination, and proportionality. As previously, allow clarifying definitions to be placed.
Just cause for termination is based on a thorough agreement of surrender of the party in the wrong.
Right intention, as it explains by itself, is that requirement of just war which states that war may not be ended for revenge, or to avoid dealing with recompense for wrongs in war.
Public declaration and authority says that an official must publicly declare the war as ended.
Discrimination requires discernment in seeing who is free to go, and who needs further punishment as part of the settlement.
Proportionality ensures that if any terms of surrender are agreed upon, they must be proportionate relative the size of the original problem.
These seventeen laws of war are the components of The Just War Theory as we now know it. Categorized into three groups, jus ad bellum, jus in bello, and jus post bellum, they provide a thorough review of how a war ought to be justly brought into existence, justly fought through, and justly concluded. With this foundation now given in full, it is natural to continue by applying these principles to an actual war. The war in question is, as was previously stated, the Trojan War, and will be analyzed in a very slow-motion, step-by-step process, starting right at the beginning.
Several women stood in the wharf at Argos, buying everything that they wished to take back to their families. “Io,” said a friend of the king’s daughter, “look! Foreign men! Handsome, wouldn’t you say?” Playfully, the girl winked at Io. Hearing the eagerness in her companion’s voice, Io turned. Then, before she could understand what was happening, someone rushed at all the females in their company, and they were being carried onto some Phenician ship they had never seen before. Crying aloud among these “handsome men,” the women clung to one another as they were treacherously taken to Egypt. This, of course, is the way in which Herodotus, in his Histories, describes the origins of the Trojan War. It was Troy’s fault, he says. There is no need to question him. What comes next, though, catches the reader by surprise. He continues his story with the famous rape of Europa as the Greek revenge for Io. Not stopping there, though, it seems that the Greeks rather liked this woman-stealing business, and so “After this however the Hellenes they say, were the authors of the second wrong; for they sailed into Aia of Colchis...[and] they carried off the king’s daughter Medea.”7 After this, Medea’s father came to demand her back. Responding, the Greeks simply said, “You didn’t pay us back for Io. Deal with it.” Of course, this angered the king, but for the time, there was nothing he could do but wait.
Many people are quick to accuse the Trojans of starting the Trojan War. Several reasons are behind this. Namely, the Trojans didn’t last, it is called the Trojan War, and that’s just the way the story goes. They started it. While this is theoretically true, a look at the narrative just given indicates that the Greeks may have had more involvement in it than people think. Up to this point in the conflict, the Trojans have abducted one woman, and the Greeks have abducted two. Knowing what happens next, it is correct to say that in the end both parties abducted two women. If this is the truth, there is something wrong in the picture. According to jus ad bellum, the wrong on one side must greatly outweigh the wrong done on the opposing side, in order for a war to be just. This is what was previously defined as comparative justice. If the reasons given above really caused the Trojan War, then the very first thing the Greeks did in declaring war was to act in denial of comparative justice! This means that they were really starting the war off in a bad direction. In this denial of dignity, the first reason the Trojan War was unjust is established. Both sides of the issue were completely wrong in what they did: neither was justified. Yet war was not justified, either. The Bible, which is the supreme authority under God, says in Psalm 55:20-21, “My companion stretched out his hand against his friends; he violated his covenant. His speech was smooth as butter, yet war was in his heart; his words were softer than oil, yet they were drawn swords.”8 Like the Greeks who refused the king of Colchis his daughter, so the Bible speaks of men whose speech is smooth, but who hold evil around every corner. The problem these men had was in their hearts, where war comes from. In other words, sin didn’t just cause the Trojan War, sin started the Trojan War. Usually, that’s not the best foundation for battle.
As a little boy, Paris had heard the many stories of the abductions that had happened several years prior his birth. Everyone knew these tales. Some were frustrated by them, while others were thrilled to hear interesting accounts like these. Paris placed himself as neutral when he was young. As he grew up, though, Paris began to find he rather liked beautiful women. Maybe if the opportunity arose, he would take advantage of it. Then, one day, while visiting Mycenaean Sparta on business, he saw her. Helen was gorgeous, and wholly captivated him. Her husband was gone at a funeral. In a sudden rush to leave the city, Paris whispered something to one of his servants. Nodding reluctantly, the two men split their ways. As this interaction between prince and attendant had been taking place, the young queen of Sparta was a little farther down the shore, enjoying the cool of the waves in the summer heat. As the manservant came walking along with a companion, Helen turned. “Is someone in need of me?” she asked. Without an answer, the two men took her by force and carried her off toward the ship where she would find Paris waiting for her. At first she found this very unjust and highly undesirable. As time elapsed, though, she became more open to this adulterous abduction. In the meantime, Helen’s husband Menelaos was boiling over in fury, and was relentlessly determined to show his anger to the world. His anger, in fact, became the topic of choice in Homer’s Iliad, and was the ultimate direct cause of the Trojan War.
“Aggression thus attacks the very spine of human civilization itself,” writes one political philosopher.9 Indeed, this is a very true and important statement that must be acknowledged and carefully considered when one looks at the Trojan War. Aggression and violence are not proponents of society, yet this is precisely the cause of the war in question. The Iliad begins with the statement, “Sing, goddess, the anger of Peleus’ son Achilleus and its devastation.”10 Right off the bat, anger is a real issue for the Greeks and Trojans. As the book unfolds, it continues to reveal anger coming out of many of the characters. Anger was the driving force behind the Trojan War. As the reader may recall, however, Augustine stated that war should be caused by injustice that hurts and penetrates the human heart to the point where people want to set it right for whoever was done injustice, not for vengeance or personal gain. This is the aspect of Just War Theory which is called “just cause,” which requires that an innocent person’s life be at stake before war is declared, and that aggression is not the driving point of such war. Seeing how anger is the theme of the Iliad, however, one can safely conclude that this is the second way in which the Just War Theory was violated in the Trojan War.
Let two perspectives on the Trojan War be examined: that of the Trojans and of the Greeks. First, the Trojan position shall be set forward. There is no historical record indicating that the Greeks attempted peace. Yet, if they had set forward some such request, they would all be meaningless to Paris. He had won Helen, and if Menelaos wanted to use force, that was what he would have to do to get the girl back. Paris’ father, though disgraced and frustrated, was not concerned either. This was his son’s choice, and he would let him deal with it. To the Trojan royalty, the issue of war or peace was of no consequence. The Trojan people, however, may have disagreed and looked down upon this decision to not try to return Helen. While there is no specific evidence for such an argument, one can assert that as many of the Trojan advisors were encouraging of returning Helen, many of the people were probably on this side as well. From the Greek perspective, the king is the key player. Throughout much of the early ancient period, kings were seen as ultimately authoritative. As the saying goes, “So it has been said, so let it be done.” This is the same way in which Menelaos likely would have been treated as king of Mycenaean Sparta. As a result, he expected everyone to do everything he said. When he asked men to join him in battle, it was really nothing beyond a command, especially as these men had already sworn their allegiance to him. It is probable that Menelaos, brought up in some value system not unlike that of later Greeks to come, would have evaluated the potential war situation relative his personal and national fear, honor, and interest, which are the three fundamental points on which most wars, just or unjust, are in some way founded.11 Menelaos’ way of looking at these may very well have been fear of rejection on account of his lack of force in the situation; a desire to bring greater honor to himself and perhaps to his gods by a victory; and finally, a shrewd move of national and personal interest in returning his wife, the queen, to her rightful position beside him, and perhaps moreover, or at the least equally, to conquer Troy. This last issue, as the summation of the previous two points, would explain why Menelaos, in little time at all, had armed and prepared his fleet for battle. He was out to conquer and win glory.
Unfortunately, both Menelaos and Paris were wrong in their handling of the situation surrounding Helen’s abduction. Jus ad bellum has an aspect which the reader may recall as “last resort.” As it explains in its title, a war should only happen when all alternative modes of settlement have been properly pursued and demonstrated to be unavailable or denied in the situation. Yet neither party pursued peace. This automatically makes the Trojan War unjust, because all 17 criteria must be met, especially this one! If peace has not be sought out, then war is really just a pointless game that anyone can start at any time for any reason. This should bother most people, and just the three points we have touched on from jus ad bellum alone ought to be reason enough to declare the Trojan War unjust. Still, there are seven more reasons we will consider explaining why the Trojan War was unjust.
Whether or not people liked it, the war was beginning. Menelaos had gathered his men, and had armed a thousand ships for battle. “A thousand ships carried the Greek host. They met at Aulis, a place of strong winds and dangerous tides, impossible to sail from as long as the north wind blew. And it kept on blowing, day after day.”12 The Greeks became worried. If their fleet could not get any further, then they might potentially starve and die, be lost from civilization, or simply not get to destroy Troy. Moving forward was crucial. As time went on, Agamemnon, Menelaos’ brother and a fellow Mycenaean king, decided that to be able to move forward more swiftly it was important to sacrifice his child to the gods. As a result, he deceived his daughter, making her believe that she was to be married if she met him at the island where he was. Instead, when she arrived, he sacrificed her. This caused all sorts of familial problems, but the winds did stop, and the Greeks sailed silently onward to Troy, with one life taken, and a thousand ships armed for battle. The war had begun.
In jus in bellum, one of the issues that is hardest to discern is that of proportionality in war. This is the issue of the Just War Theory which links jus ad bellum and jus in bellum, because usually at this point the war hasn’t started (jus ad bellum), but the force prepared is used in battle (jus in bellum). How much military force is too much force is the question which proportionality tries to answer relative the size of the original problem. When considering the case of the preparatory actions of the Greeks to lay siege to Troy, one can’t help but wonder how just it really was. Helen was one woman, who, though taken by force, may not have been entirely unwilling to go with Paris in sin. To deceive and take the life of a girl entirely uninvolved in the issue, and additionally to have a thousand war ships taken to Troy, is probably too much to recompense for one living, though wronged (and perhaps wrong) person. In this, it becomes clear that even if the Greeks had followed all the rules of jus ad bellum, they still started the war out wrong. It seems the Greeks were hopelessly unjust.
Something many people do not know or recognize about the Trojan War is why it lasted so long. Thucydides, in his Peloponnesian War, provides a clue to this trivia. If, Thucydides says, the Greeks would have chosen to stick with the siege of Troy, they might have one the war very quickly. Since this is not what they did, Thucydides provides an account of what they did do. “Even after the victory they obtained on their arrival -- and victory there must have been, or the fortifications of the naval camp could never have been built -- there is no indication of their whole force having been employed; on the contrary, they seem to have turned to cultivation of the Chersonese and to piracy from want of supplies.”13 Yes, the Greeks were pirates! According to Thucydides, the only reason they won after stopping their siege was because of this piracy.
The people have a right to be heard or left alone, and foreigners visiting a land on a mission of war have a responsibility to stay focused on their task without getting in the way of the lives of everyday civilians. Of course, these rules are harder to distinguish when at sea, but basic human rights still apply. Piracy violates such human rights, and it also goes against the policy of distinction in the Just War Theory. When in combat, soldiers need to be able to avoid hurting civilians in their warfare. At times, though, hurting civilians is not a matter of slashing an innocent person’s hand off with your sword: it can be an issue of stripping away one’s property, dignity, or basic rights. These are things which piracy can certainly be prone to do, and usually will do, leading to the conclusion that, yet again, the Greeks failed to observe the rules of the Just War Theory.
For nine long years, the war dragged out. Sometimes there was peace, sometimes there were battles. Yet, regardless of what happened, it was getting long. Everyone was tired of going through the same routines every day, and the war needed to be over. At last, after a long battle that suffered losses to both sides, Menelaos and Paris decided it was time to fight it out one on one. They were, after all, the two most involved characters at the beginning of the war, and even though others had taken command, the issue was still really over their relationship to Helen. So they did fight, and it appeared that Menelaos, Helen’s true husband, would get the victory. Somehow, though (Homer credits this to the gods), Paris made it through and something of a truce was formed. Another problem arose. Pandarus, a Trojan soldier, became persuaded of a need to shoot an arrow at Menelaos, which he did. Though he only injured the Spartan king a little, this rightly frustrated the Greeks, and so they brought the fighting back on.
In a just war, there are no reprisals. This means that when in the midst of war the first country violates the second country, and the latter seeks revenge, the war becomes unjust right at that moment (unless, of course, the party originally in the wrong corrects the violation). For a little while now, this essay has been focusing on the faults of the Greeks. Now, though, it is brought to light that the Trojans were every bit as much at fault as the Greeks were. The act of one person can have huge effects for a whole legion of people, which is something the Trojans now had to experience twice: first in the foolishness of Paris, and second in the foolishness of Pandarus. Due to human nature, people will tend to react harshly when an already difficult situation that was supposed to have been dealt with is suddenly brought up again. Revenge is the word one might use to describe such an act of harsh judgement, and revenge is what the Greeks took. Whether this was correct, is hard to say, but the problem is that the Trojans broke the newly formed peace treaty to continue fighting, making this an unjust war whether or not one holds to the Just War Theory. So far, six points have been discussed regarding how the Trojan War was unjust:
The violation by both the Greeks and Trojans of comparative justice,
The violation by the Trojans of just cause,
The violation by both the Greeks and Trojans of last resort,
The violation of proportionality by the Greeks,
The violation of distinction by the Greeks, and
The violation by the Trojans of no reprisals.
Four issues remain to be considered, all of which are found in the final, and certainly the most famous episode in the whole of the Trojan War.
The tenth year had come. Knowing by an oracle that they could win this year, the Greeks pressed on, determined to conquer Troy forever. The two cities were not just in common dislike of one another -- they hated each other, and would do anything to win. Anything. Under this method of operation, the Greeks decided they had been through enough. At the end of yet another battle, they disappeared. Their camp remained, with a good amount of the soldiers still there. Yet all was silent for some time. It seemed to fit, too, as Hector had died recently, and under his leadership the Trojan army had held together. War was still present, but for the moment, it was a silent war. Then, one day, someone appeared at the gate of Troy, which had not been opened to anyone throughout the duration of the war. When the guard asked why he should open the gate for anyone, the man replied by directing the guard’s attention to the great object outside the gates: a huge horse made of wood. The man continued to explain that it was a peace offering and a gift for Athena. As he spoke, Greek ships began to sail away in the distance. This overjoyed the people of Troy, and so the gates of the city were at long last opened. The population of Troy was so delighted that all became drunk and slept soundly that night. As they slept, the ships of the Greeks turned around, and prepared themselves for battle. Inside the horse, many Greek men sat waiting for the cue. Then, at their signal, they quietly opened the trap door and jumped out, opening the gate for their fellow soldiers to come in. Then, the city was set ablaze, the men killed, and the women and children taken captive. The war was over.
Today, Troy is nothing more than a pit of ruins in Turkey, with some legends surrounding it. But even these meager ruins lead archaeologists and historians to believe that the Trojan war really may have happened -- and that its end was every bit as unjust as it appears. In the Just War Theory’s standard of jus post bellum, seven guidelines are stated by which a war should be ended. All of these were completely ignored in the ending of the Trojan War. However, for the purposes of this essay, the four most prominently ignored shall be considered. First, just cause. Just cause demands that if a war is going to be ended, peaceful terms of agreement must be negotiated and agreed upon by both parties. While this was nearly made earlier in the war, the foolish act of Pandarus stopped it from happening, and so there was never a peacefully agreed end. It just ended. Second, discrimination. When a state goes to deal with the punishment of its own people, or of the other nation’s people, it needs to determine who is in the wrong, and who is innocent. The Greeks didn’t bother to think about this -- they went in to Troy and sacked it, along with all its innocent civilians, who didn’t want the war anyway. Third is the issue of proportionality. Probably the most noticeable of all the problems the Greeks had with applying jus post bellum, it is a self-explanatory ordeal. The whole city, on top of all the other issues the Greeks have had with proportion, just for the sake of one person, and to be the king of the hill, is not appropriate: it is appalling. The final way in which the Greeks clearly did not attempt to have a just war was in its rehabilitation of the people. Instead of seeking to help Troy get back to where it once was, Sparta and its allies came in, taking those they wanted, and killing the rest. So much for helping in the restoration of normality. Perspicuously, the Trojan War was highly unjust, unfavorable, and certainly unnecessary.
In this essay, the author has provided a history of and explanation for the Just War Theory, as composed by Cicero, Augustine, and Aquinas; and consisting of jus ad bellum (just before the war), jus in bello (just in the war), and jus post bellum (just after the war). The author has used this explanation to provide ten sound reasons for the condemnation of the Trojan War on the rationale of its justice. These reasons are:
The violation by both the Greeks and Trojans of comparative justice in the abductions of each nation’s women,
The violation by the Trojans of just cause in Paris’ foolish abduction of Helen,
The violation by both the Greeks and Trojans of last resort in not seeking peace,
The violation of proportionality by the Greeks,
The violation of distinction by the Greeks, and
The violation by the Trojans of no reprisals.
7) The violation by the Greeks of just cause for termination in ending without a treaty or agreement of some sort,
8) The violation by the Greeks of distinction in sacking the entire city, rather than distinguishing between targets and civilians,
9) The violation by the Greeks of proportionality in using such a force as destroying Troy, and
The violation by the Greeks of rehabilitation in not given the remaining Trojans a chance.
Because of these facts, the author has argued that both the Greeks and Trojans were at fault, and, as a result, the Trojan War was a failure in justice. So this essay ends right as it began: with injustice. No one really knows what happened to Helen. Some say she was restored as queen of Sparta, others say she died in the fire, and still some say she escaped. In any situation, it is an unknown, as are the fates of the many Trojans who fell to the wrath of Greece, all because of the Trojan failure to honor women. The injustice of the war, along with Troy and all its glory, is buried, and the fate of all who were there is sealed beyond the sea.
Monday, November 21, 2011
Everything I Know about Life I Learned from Mr. Baker
Well, not really. Actually, there have been so many amazing people in my life who have taught me a lot about God, love, and life. And certainly not everything Mr. Baker said was his own idea. In fact, most of it probably was just anonymous quoting. But I still think it is high time I pay Mr. Baker the tribute he is due by posting some of the amazing things I've learned from him in the past year-and-a-half.
---
To be a pilgrim you must:
Receive grace
Perceive that the earth is not going to last
Accept that fact and
Embrace it by acting upon it
The Christian's mission is to move forward as pilgrims, going so fast, "Move forward be swift, never let the dust of the earth touch you."
---
Our sins are a sign of a lack of love, and they will only be reduced by the sovereign sanctification of God.
---
This one's from Augustine, but Mr. B still introduced me to it:
"What parent would be so stupidly curious as to send their child to school to find out what the teacher thinks?" -St. Augustine
---
Greek/Latin words Mr. B has taught me:
Cred- to believe
Heuresis- discovery, or "I have found it!"
Theorein- to gaze intently upon
Imago Dei- image of God
Kanon- the essential duties, functions, and offices of an art
Inventio/Heuresis- system or method for finding arguments
Dispositio/Taxis- effective or orderly arrangement of the parts and points
Elocutio/Lexis/Hermeneia/Phrasis- choice of words in phrases or clauses
-noia- mind
Metanoia- hindsight
Pronoia- foresight
Kairos- right time, opportunity, occasion, or season
---
Salvation is grace invading our otherwise godless world.
---
Ability bribes and absolute ability bribes absolutely.
---
It's one thing to have resolve. It's another to have faith. It's another thing to have faith that God will honor your resolve, inspired by him.
---
Love your neighbor as yourself loving God.
---
God is in operation 24/7, and so is his peace- why not be a vessel of that?
---
These next three are from Aristotle (but still taught by Mr. Baker):
"Rhetoric is or may be defined as, the faculty for discovering the available means of persuasion in reference to any subject whatever."
"An art brings into being that which is capable of being other than it is."
"The prerequisite to style is clarity."
---
In rhetoric, we are discovering what is already available: the means of persuasion.
---
Ethics can be thought of in two dimensions: horizontal (man to man), and vertical (man to God). I must love myself as God loves me. But wherever this love is spilled over, those two lines must come together. And together they form...a cross.
---
You have to ask the right questions in order to keep your feet on.
---
Humans are complex. To address a human is to address hearts that feel emotion, minds capable of reason, and wills choosing desires and acting on them. Those three cannot be separated.
---
Any debate on earth is happening not just in the presence of other men, but also in the presence of heaven.
---
Do you want to be one of those Americans who sits back and says, "America's broken. Oh well."? Or do you want to be an American who sees that America is broken and sick, and who wants to heal it?
---
Earth is the human barnyard.
---
No solution without cooperation, and no cooperation without assent.
---
God's truth can never be reduced to over-simplification.
---
I'm waiting for the presidential candidate who comes along and says, 'Our country is in a mess, and I'm not going to fix it in two years. If you think I am going to, don't vote for me!'
Well, Mr. Baker, here's to you. Thanks for all you've taught me so far, and I am eagerly awaiting more!
Meridian
---
To be a pilgrim you must:
Receive grace
Perceive that the earth is not going to last
Accept that fact and
Embrace it by acting upon it
The Christian's mission is to move forward as pilgrims, going so fast, "Move forward be swift, never let the dust of the earth touch you."
---
Our sins are a sign of a lack of love, and they will only be reduced by the sovereign sanctification of God.
---
This one's from Augustine, but Mr. B still introduced me to it:
"What parent would be so stupidly curious as to send their child to school to find out what the teacher thinks?" -St. Augustine
---
Greek/Latin words Mr. B has taught me:
Cred- to believe
Heuresis- discovery, or "I have found it!"
Theorein- to gaze intently upon
Imago Dei- image of God
Kanon- the essential duties, functions, and offices of an art
Inventio/Heuresis- system or method for finding arguments
Dispositio/Taxis- effective or orderly arrangement of the parts and points
Elocutio/Lexis/Hermeneia/Phrasis- choice of words in phrases or clauses
-noia- mind
Metanoia- hindsight
Pronoia- foresight
Kairos- right time, opportunity, occasion, or season
---
Salvation is grace invading our otherwise godless world.
---
Ability bribes and absolute ability bribes absolutely.
---
It's one thing to have resolve. It's another to have faith. It's another thing to have faith that God will honor your resolve, inspired by him.
---
Love your neighbor as yourself loving God.
---
God is in operation 24/7, and so is his peace- why not be a vessel of that?
---
These next three are from Aristotle (but still taught by Mr. Baker):
"Rhetoric is or may be defined as, the faculty for discovering the available means of persuasion in reference to any subject whatever."
"An art brings into being that which is capable of being other than it is."
"The prerequisite to style is clarity."
---
In rhetoric, we are discovering what is already available: the means of persuasion.
---
Ethics can be thought of in two dimensions: horizontal (man to man), and vertical (man to God). I must love myself as God loves me. But wherever this love is spilled over, those two lines must come together. And together they form...a cross.
---
You have to ask the right questions in order to keep your feet on.
---
Humans are complex. To address a human is to address hearts that feel emotion, minds capable of reason, and wills choosing desires and acting on them. Those three cannot be separated.
---
Any debate on earth is happening not just in the presence of other men, but also in the presence of heaven.
---
Do you want to be one of those Americans who sits back and says, "America's broken. Oh well."? Or do you want to be an American who sees that America is broken and sick, and who wants to heal it?
---
Earth is the human barnyard.
---
No solution without cooperation, and no cooperation without assent.
---
God's truth can never be reduced to over-simplification.
---
I'm waiting for the presidential candidate who comes along and says, 'Our country is in a mess, and I'm not going to fix it in two years. If you think I am going to, don't vote for me!'
Well, Mr. Baker, here's to you. Thanks for all you've taught me so far, and I am eagerly awaiting more!
Meridian
Thursday, November 17, 2011
Give Me Your Eyes
Look down from a broken sky
Traced out by the city lights
My world from a mile high
Best seat in the house tonight
Touch down on the cold black top
Hold on for the sudden stop
Breath in the familiar shock
Of confusion and chaos
All those people going somewhere
Why have I never cared
Give me your eyes for just one second
Give me your eyes so I can see
Everything that I keep missing
Give me your love for humanity
Give me your arms for the broken hearted
The ones that are far beyond my reach
Give me you heart for the ones forgotten
Give me your eyes so I can see
Yeah Yeah Yeah Yeah
Step out on a busy street
See a girl and our eyes meet
Does her best to smile at me
To hide what’s underneath
There's a man just to her right
Black suit and a bright red tie
Too ashamed to tell his wife
He's out of work, He's buying time
Give me your eyes for just one second
Give me your eyes so I can see
Everything that I keep missing
Give me your love for humanity
Give me your arms for the broken hearted
The ones that are far beyond my reach
Give me you heart for the ones forgotten
Give me your eyes so I can see
I’ve been here a million times
A couple of million eyes
Just move and pass me by
I swear I never thought that I was wrong
I need a second glance
Give me a second chance
To see the way you’ve seen the people all along
Give me your eyes for just one second
Give me your eyes so I can see
Everything that I keep missing
Give me your love for humanity
Give me your arms for the broken-hearted
The ones that are far beyond my reach
Give me you heart for the ones forgotten
Give me your eyes so I can see
Traced out by the city lights
My world from a mile high
Best seat in the house tonight
Touch down on the cold black top
Hold on for the sudden stop
Breath in the familiar shock
Of confusion and chaos
All those people going somewhere
Why have I never cared
Give me your eyes for just one second
Give me your eyes so I can see
Everything that I keep missing
Give me your love for humanity
Give me your arms for the broken hearted
The ones that are far beyond my reach
Give me you heart for the ones forgotten
Give me your eyes so I can see
Yeah Yeah Yeah Yeah
Step out on a busy street
See a girl and our eyes meet
Does her best to smile at me
To hide what’s underneath
There's a man just to her right
Black suit and a bright red tie
Too ashamed to tell his wife
He's out of work, He's buying time
Give me your eyes for just one second
Give me your eyes so I can see
Everything that I keep missing
Give me your love for humanity
Give me your arms for the broken hearted
The ones that are far beyond my reach
Give me you heart for the ones forgotten
Give me your eyes so I can see
I’ve been here a million times
A couple of million eyes
Just move and pass me by
I swear I never thought that I was wrong
I need a second glance
Give me a second chance
To see the way you’ve seen the people all along
Give me your eyes for just one second
Give me your eyes so I can see
Everything that I keep missing
Give me your love for humanity
Give me your arms for the broken-hearted
The ones that are far beyond my reach
Give me you heart for the ones forgotten
Give me your eyes so I can see
Wednesday, November 16, 2011
Thy Kingdom Come: The earth when Christ returns
"I saw night visions,
and behold, with the clouds of heaven
there came one like a son of man,
and he came to the Ancient of Days
and was presented before him.
And to him was given dominion
and glory and a kingdom,
that all peoples, nations, and languages
should serve him;
his dominion is an everlasting dominion
which shall not pass away,
and his kingdom one
that shall not be destroyed."
-Daniel 7:13-14 (ESV) 1
Sometimes Christians are prone to wonder what the world will be like when Christ returns. Will it be bright? Solemn? Heaven on earth? With so many possibilities at hand, one longs for some kind of explanation. While it may not be the annals of the new earth, Daniel 7:13-14 offers something of a glimpse into the dominion of Christ, in the unlikely quartet of glory, kingship, servitude, and eternity.
"And to him was given dominion and glory." The word glory in its various forms is used 536 times in Scripture.2 Clearly God wants to make a point about himself! What is this glory of which he speaks? The answer can be found by simply noting what words are frequently used in conjunction with the word glory, throughout Scripture. Daniel 2:37 says, "O King, the king of kings, to whom the God of heaven has given the kingdom, the power, and the might, and the glory…" Again in at least eight other passages power and strength (or might) are written along with the word glory. Revelation 5:12 builds on this, listing power, wealth, wisdom, strength, honor, glory, and praise as things attributed to the Lord. What an image this provides for the reader! When Christ returns, the glory described in these passages will be unmatched by any other individual who ever walked the face of the earth. Truly, there will be glory.
The second identified characteristic of the world upon the second coming is the kingship of Christ over all the peoples and kingdoms of the earth. Revelation 12:5 says, "She gave birth to a son, a male child, who will rule all the nations with an iron scepter." This passage alone marks out an incredible amount of authority being given to Jesus. To ancient, and even medieval people, this image would have had a large amount of significance. In ancient Egypt and Greece, to have a scepter was an indication of ultimate owe, something only kings would carry.3 So, for Scripture to add on top of this that Christ holds an iron scepter is to make a point of absolute, unquestioned authority. Yet it also entails a sweet, fatherly image. The oldest scepter is the heqa-scepter, which has been described as a shepherd's crook, 4 invoking the picture of God gently keeping us on the path he has before us, thus humbling himself despite his majesty. This will be the kingship of Christ.
So far the glory and kingship of the reign of Christ have been discussed. Now the focus shifts to something that appears far less enticing, though just as beautiful. If Christ will rule the nations, then what will his royal subjects do? Daniel 7:14 continues, "that all peoples, nations, and languages should serve him."Servanthood is the third aspect of the new kingdom. While it may not be the modern ideal, a servant attitude is praised in the Bible! It is interesting to note that the knights of the middle ages did not start out as knights, but rather as pages. A page was a knight-in-training who would serve nobility and other knights. As he reached his teen years, the boy would become a squire and assist other knights with the care of their weapons, and their personal needs. FInally, if he had done well, he would take on the rank of a knight. Even then, though, his life would remain one of service to the king. He had come through years of lower service in order that he might be prepared to meet this higher calling of service. 5 This is how the church's servitude to the ultimate king will be- one of progression that will culminate in a joyful, even deeper relationship with God. Servanthood is beautiful, made even more so by the reign of Christ.
The final aspect of the reign of Christ is eternity. Most kingdoms don't last more than a few centuries, and even those that do make it, can't last forever. But God's kingdom will stand. Daniel 7:14 goes on, "his dominion is an everlasting dominion." That means that when it comes, it stays. Nothing could happen to this kingdom to take it away. Rome burned at it's emperor's own hands. Briton lost its momentum to internal corruption, and ultimately was overtaken by invasion. In recent months and years, the governments of various middle-eastern countries have fallen apart. But God's kingdom stands forever. Daniel 7:14 concludes, "and his kingdom one that shall not be destroyed."
As wonderful a picture as someone may have described of God's kingdom when Christ returns, it's going to be better. Looking back at all that's been discovered over the course of this essay, it is clear that the new earth will be filled with glory. Not only this, but along with it Christ will cause power, wealth, wisdom, strength, honor, and praise. These will come about because of his kingship, authenticated by his iron scepter. Since he cares about his people, he will use his gentle staff to guide them to joyful servanthood, bringing them closer to himself. And, in the end…well, there won't be an end! The joy will be everlasting! So this tour of the new earth ends right where it began, at Daniel 7:14.
"And to him was given dominion
and glory and a kingdom,
that all peoples, nations, and languages
should serve him;
his dominion is an everlasting dominion,
which shall not pass away,
and his kingdom one
that shall not be destroyed."
-----------------------
Endnotes
1 All Scripture references ESV.
2 http://wiki.answers.com/Q/How_many_times_is_the_word_glory_in_the_bible
3 http://en.wikipedia.org/wiki/Sceptre
4 http://www.proprofs.com/flashcards/cardshowall.php?title=egypt-quiz-1
5 O'Brien, Patrick (1998). The Making of a Knight. Watertown, MA. Charlesbridge.
and behold, with the clouds of heaven
there came one like a son of man,
and he came to the Ancient of Days
and was presented before him.
And to him was given dominion
and glory and a kingdom,
that all peoples, nations, and languages
should serve him;
his dominion is an everlasting dominion
which shall not pass away,
and his kingdom one
that shall not be destroyed."
-Daniel 7:13-14 (ESV) 1
Sometimes Christians are prone to wonder what the world will be like when Christ returns. Will it be bright? Solemn? Heaven on earth? With so many possibilities at hand, one longs for some kind of explanation. While it may not be the annals of the new earth, Daniel 7:13-14 offers something of a glimpse into the dominion of Christ, in the unlikely quartet of glory, kingship, servitude, and eternity.
"And to him was given dominion and glory." The word glory in its various forms is used 536 times in Scripture.2 Clearly God wants to make a point about himself! What is this glory of which he speaks? The answer can be found by simply noting what words are frequently used in conjunction with the word glory, throughout Scripture. Daniel 2:37 says, "O King, the king of kings, to whom the God of heaven has given the kingdom, the power, and the might, and the glory…" Again in at least eight other passages power and strength (or might) are written along with the word glory. Revelation 5:12 builds on this, listing power, wealth, wisdom, strength, honor, glory, and praise as things attributed to the Lord. What an image this provides for the reader! When Christ returns, the glory described in these passages will be unmatched by any other individual who ever walked the face of the earth. Truly, there will be glory.
The second identified characteristic of the world upon the second coming is the kingship of Christ over all the peoples and kingdoms of the earth. Revelation 12:5 says, "She gave birth to a son, a male child, who will rule all the nations with an iron scepter." This passage alone marks out an incredible amount of authority being given to Jesus. To ancient, and even medieval people, this image would have had a large amount of significance. In ancient Egypt and Greece, to have a scepter was an indication of ultimate owe, something only kings would carry.3 So, for Scripture to add on top of this that Christ holds an iron scepter is to make a point of absolute, unquestioned authority. Yet it also entails a sweet, fatherly image. The oldest scepter is the heqa-scepter, which has been described as a shepherd's crook, 4 invoking the picture of God gently keeping us on the path he has before us, thus humbling himself despite his majesty. This will be the kingship of Christ.
So far the glory and kingship of the reign of Christ have been discussed. Now the focus shifts to something that appears far less enticing, though just as beautiful. If Christ will rule the nations, then what will his royal subjects do? Daniel 7:14 continues, "that all peoples, nations, and languages should serve him."Servanthood is the third aspect of the new kingdom. While it may not be the modern ideal, a servant attitude is praised in the Bible! It is interesting to note that the knights of the middle ages did not start out as knights, but rather as pages. A page was a knight-in-training who would serve nobility and other knights. As he reached his teen years, the boy would become a squire and assist other knights with the care of their weapons, and their personal needs. FInally, if he had done well, he would take on the rank of a knight. Even then, though, his life would remain one of service to the king. He had come through years of lower service in order that he might be prepared to meet this higher calling of service. 5 This is how the church's servitude to the ultimate king will be- one of progression that will culminate in a joyful, even deeper relationship with God. Servanthood is beautiful, made even more so by the reign of Christ.
The final aspect of the reign of Christ is eternity. Most kingdoms don't last more than a few centuries, and even those that do make it, can't last forever. But God's kingdom will stand. Daniel 7:14 goes on, "his dominion is an everlasting dominion." That means that when it comes, it stays. Nothing could happen to this kingdom to take it away. Rome burned at it's emperor's own hands. Briton lost its momentum to internal corruption, and ultimately was overtaken by invasion. In recent months and years, the governments of various middle-eastern countries have fallen apart. But God's kingdom stands forever. Daniel 7:14 concludes, "and his kingdom one that shall not be destroyed."
As wonderful a picture as someone may have described of God's kingdom when Christ returns, it's going to be better. Looking back at all that's been discovered over the course of this essay, it is clear that the new earth will be filled with glory. Not only this, but along with it Christ will cause power, wealth, wisdom, strength, honor, and praise. These will come about because of his kingship, authenticated by his iron scepter. Since he cares about his people, he will use his gentle staff to guide them to joyful servanthood, bringing them closer to himself. And, in the end…well, there won't be an end! The joy will be everlasting! So this tour of the new earth ends right where it began, at Daniel 7:14.
"And to him was given dominion
and glory and a kingdom,
that all peoples, nations, and languages
should serve him;
his dominion is an everlasting dominion,
which shall not pass away,
and his kingdom one
that shall not be destroyed."
-----------------------
Endnotes
1 All Scripture references ESV.
2 http://wiki.answers.com/Q/How_many_times_is_the_word_glory_in_the_bible
3 http://en.wikipedia.org/wiki/Sceptre
4 http://www.proprofs.com/flashcards/cardshowall.php?title=egypt-quiz-1
5 O'Brien, Patrick (1998). The Making of a Knight. Watertown, MA. Charlesbridge.
Tuesday, November 15, 2011
Medical Ethics: "The Next Death-With-Dignity Battleground"
For those of you who wanted to see my full commentary on this article, here is the complete article along with all my comments.
“I try to be very polite,” she told me. “I say, ‘Would you consider signing this petition to put the Death With Dignity Act on the ballot, so Massachusetts citizens can vote on it?’”
Ms. Laikind, who’s 63 and no stranger to activism, has been a bit surprised by the response, or lack thereof. “I’ve never had anyone say no,” she said. “They don’t even ask me questions; they just say, ‘Where do I sign?’”
One Greenfield woman started crying. “She said, ‘If only this had been around last year when my father was dying.’” She added her signature, Ms. Laikind said. So did Ms. Laikind’s former internist, whom she ran into in a restaurant.
Since mid-September, a small cadre of similar volunteers has gathered about 70,000 voters’ signatures, aiming to make Massachusetts the fourth state where terminally ill patients may legally seek physicians’ help to end their lives. The organizers, who call their campaign Dignity 2012, need only 70,000 to put the question on the state ballot in November 2012, but to be sure they have enough to pass scrutiny, they’re aiming for 100,000. The signatures must be submitted by the end of November.
The proposed statute, closely modeled on an initiative that Washington State voters passed in 2008, would allow a patient who’s expected to die within six months to self-administer lethal medication.
It includes a long list of precautions and protections: a lot of physician counseling and information; two doctors verifying that the patient is mentally competent and acting voluntarily; a 15-day waiting period between a first and second request, and another 48 hours before the prescription can be filled. At least one of the two witnesses to the written request can’t be a relative or an heir. And of course, the patient can always change his or her mind.
“Thousands and thousands of people have personal experience that leads them to support this,” said Steve Crawford, a spokesman for Dignity 2012. “They understand that as advanced as our medical technology is, we can’t relieve everyone’s suffering. Those end-of-life decisions belong to the individual.”
If it succeeds, the petition initiative would place the Massachusetts Death With Dignity Act before the State Legislature. But no legislature has ever passed such a law. It’s a safe bet that Massachusetts lawmakers will duck the subject, leading to a ballot question in November 2012, leading to a major emotional clash in this heavily Catholic state.
The Massachusetts Catholic Conference has already denounced the initiative in a statement saying, “The Roman Catholic Bishops of Massachusetts stand firm in the belief that a compassionate society should work to prevent suicide, which is always a terrible tragedy, no matter what form it may take.” Cardinal Sean P. O’Malley of the Boston Archdiocese called the act “a corruption of the medical profession” that violates the Hippocratic oath.
In the states where assisted suicide has won voter approval (Oregon in 1994 and again in 1997, and Washington in 2008) or has failed to win it (Michigan in 1998, Maine in 2000), advocates for people with disabilities, anti-abortion organizations, religious groups and others have battled it. But “the Catholic Church and its political arms provided the lion’s share of the campaign contributions to the opposition,” said Barbara Coombs Lee, president of Compassion and Choices, an end-of-life advocacy group. “These are big budgets.” In Washington State, Ms. Coombs Lee said, the campaign cost close to $7 million.
(Currently, supporters of legalizing assisted death for the terminally ill are mobilizing in Hawaii, where Compassion and Choices believes it is already legal under existing statutes, and in Vermont, where a bill has been introduced in the Legislature.)
We don’t know how things will play out in Massachusetts more than a year from now. But we do know, from Oregon’s long experience and Washington’s shorter one, what happens after all the furor, the ads, the charges and countercharges when a so-called death-with-dignity law actually takes effect.
What happens is less than one might expect.
In Oregon, 96 people obtained end-of-life prescriptions last year and 59 died after ingesting the medication, according to the state’s Department of Human Services. A great majority had enrolled in hospice programs and died at home. In Washington, in the first full year with the law in place, 87 people received prescriptions last year and 51, mostly cancer patients, used them to die. Again, most had enrolled in hospice and died at home.
Notice that more than a third of the patients who went to considerable trouble to avail themselves of lethal medications didn’t use them. They may have had a change of heart. They may have been persuaded by loved ones not to take their lives. Or perhaps the prescription represented a reassurance more than an exit plan.
That’s what Ms. Laikind thinks. Having helped found a hospice, she has spent a lot of time with people who are dying. “They lose so much dignity,” she said. “Decisions are made around them. I think they find it comforting to have the ability to take control, even if they decide not to use it.”
---------
Commentary: The article I have chosen to perform an analysis of today is titled "The Next Death-with-Dignity Battleground" and was published on October 26 of this year in the New York Times. In the article, journalist Paula Span addresses Dignity 2012, an issue that will be on the state ballot next November in Massachusetts. The measure is a petition of Massachusetts citizens seeking to legalized physician-assisted suicide in their state. Many of these citizens are seeking such a law from their own personal experience. As one interviewee put it, "If only this had been around last year when my father was dying!" The statute would apply to patients expected to die within six months. It also requires these seven things:
-Physicisan counseling
-Two doctors verifying the mental capacity of the patient
- 15-day waiting period between a first and second request for medication
-48 hours before the prescription can be filled
-At least one of the two witnesses to the request cannot be related or an heir to the person requesting meds
-The patient must be able to change his or her mind
As the state of Massachusetts is predominantly catholic, the state's Catholic Conference has firmly denounced the proposition stating that, "a compassionate society should work to prevent suicide, which is always a terrible tragedy, no matter what form it may take." Similar measures have been passed in Oregon and Washington, while such attempts have failed in the states of Michigan and Maine. The statistics from Oregon and Washington indicate that in the last year, of the 183 individuals who have received lethal prescriptions, only 110 died. Miss Randee Laikand, a leader in the movement, says that it is all about human dignity.
When I came across this article, I knew it pertained to the Hippocratic Oath because the second section in the oath explicitly addresses physician-assisted suicide. This article both mentions the Oath and contradicts it in the position it advocates.
Life is a gift. Because of this Biblical truth, we as Christians need to be concerned about protecting the value and dignity of this precious gift. While I am not catholic, I must agree with the Massachusetts Catholic Conference in their denunciation of the proposition. Suicide is tragic. The Bible explicitly says not to take life: that is God's to take! When someone gives you a gift, do you just get rid of it as fast as you can? No! Of course not! You value it, use it, and enjoy it! This is why human dignity exists. We do not have any right to life, per se, as God's creatures, but since it is a gift, we should not take it! This is why human dignity exists. When Christians read articles like the one in the NY Times, we should be both saddened and moved to action. God calls us to lead and to be a light in the world. As a result, we should look into a action that involves the following things:
1) We should be bathing this issue in prayer. Prayer is our most effective weapon against the wrong intentions of man, and it advances God's kingdom. Satan cannot stand where there is prayer.
2) For those who are already legally receiving dosages of this lethal medication in Oregon and Washington, and those illegally receiving them elsewhere, we must reach out! It should be our desire that none should perish. So if we know someone trying to take these, or have pastoral gifts, it is our responsibility to get involved and show these people the Gospel! The Gospel really changes everything in every way. Many people wanting to commit suicide see it as a way out of life, but in essence they are just throwing themselves right into the mouth of Hell. As Christians, we should desperately want to see these people embrace the Gospel!
3) We need to get involved in this issue, and make voters aware of what this legislation really means. Suicide affects more lives than one, and should not be taken lightly. People like the woman who began crying at her interview do not realize, or want to acknowledge, how deeply suicide affects the world. One person's life affects their next door neighbor, their family, their coworkers, their friends, their colleagues across the nation, and maybe even across the world. Suicide is not something to be taken lightly, and voters need to realize that. Giving them proper education on things like this can literally change the course of the world.
4) We need to elect godly leaders into office who would not allow legislation like this to pass, and we need to contact those who are in office. As Americans, not getting involved is not taking advantage of the freedoms that we have, and not exercising our God-given privileges and responsibilities as good citizens. Lobbying and campaigning is hard work, and it certainly doesn't get any easier in more liberal states, but it is still well-worth it. I have seen godly leaders be elected and godly legislation be passed in some very unlikely states before, where God's people have gotten out and worked hard. It's worth it, because it protects life!
5) We need to get godly doctors who will reach out to patients seeking lethal medication, rather than having doctors who will assist them. Such doctors should be willing to preach the Gospel, and counsel their patients accordingly, by not giving them the meds. In states like Oregon and Washington, that is a very hard thing to do, but a doctor who would stick with his Christian moral foundation in such a way should be highly revered. Doctors are supposed to be healers, not murderers. I know that is a strong word, but it is the truth.
In conclusion, human life is extremely valuable and precious, and any sort of suicide is atrocious, and we should seek at all costs to protect life. It is the most precious gift we have aside from our salvation, which in essence, is life itself. Let's get out there and be involved!
The Next Death-With-Dignity Battleground
By PAULA SPANMost fall weekends, you can find Randee Laikind buttonholing people at the Shelburne Falls Market in western Massachusetts, or wielding her clipboard on the town common in nearby Greenfield or Amherst.“I try to be very polite,” she told me. “I say, ‘Would you consider signing this petition to put the Death With Dignity Act on the ballot, so Massachusetts citizens can vote on it?’”
Ms. Laikind, who’s 63 and no stranger to activism, has been a bit surprised by the response, or lack thereof. “I’ve never had anyone say no,” she said. “They don’t even ask me questions; they just say, ‘Where do I sign?’”
One Greenfield woman started crying. “She said, ‘If only this had been around last year when my father was dying.’” She added her signature, Ms. Laikind said. So did Ms. Laikind’s former internist, whom she ran into in a restaurant.
Since mid-September, a small cadre of similar volunteers has gathered about 70,000 voters’ signatures, aiming to make Massachusetts the fourth state where terminally ill patients may legally seek physicians’ help to end their lives. The organizers, who call their campaign Dignity 2012, need only 70,000 to put the question on the state ballot in November 2012, but to be sure they have enough to pass scrutiny, they’re aiming for 100,000. The signatures must be submitted by the end of November.
The proposed statute, closely modeled on an initiative that Washington State voters passed in 2008, would allow a patient who’s expected to die within six months to self-administer lethal medication.
It includes a long list of precautions and protections: a lot of physician counseling and information; two doctors verifying that the patient is mentally competent and acting voluntarily; a 15-day waiting period between a first and second request, and another 48 hours before the prescription can be filled. At least one of the two witnesses to the written request can’t be a relative or an heir. And of course, the patient can always change his or her mind.
“Thousands and thousands of people have personal experience that leads them to support this,” said Steve Crawford, a spokesman for Dignity 2012. “They understand that as advanced as our medical technology is, we can’t relieve everyone’s suffering. Those end-of-life decisions belong to the individual.”
If it succeeds, the petition initiative would place the Massachusetts Death With Dignity Act before the State Legislature. But no legislature has ever passed such a law. It’s a safe bet that Massachusetts lawmakers will duck the subject, leading to a ballot question in November 2012, leading to a major emotional clash in this heavily Catholic state.
The Massachusetts Catholic Conference has already denounced the initiative in a statement saying, “The Roman Catholic Bishops of Massachusetts stand firm in the belief that a compassionate society should work to prevent suicide, which is always a terrible tragedy, no matter what form it may take.” Cardinal Sean P. O’Malley of the Boston Archdiocese called the act “a corruption of the medical profession” that violates the Hippocratic oath.
In the states where assisted suicide has won voter approval (Oregon in 1994 and again in 1997, and Washington in 2008) or has failed to win it (Michigan in 1998, Maine in 2000), advocates for people with disabilities, anti-abortion organizations, religious groups and others have battled it. But “the Catholic Church and its political arms provided the lion’s share of the campaign contributions to the opposition,” said Barbara Coombs Lee, president of Compassion and Choices, an end-of-life advocacy group. “These are big budgets.” In Washington State, Ms. Coombs Lee said, the campaign cost close to $7 million.
(Currently, supporters of legalizing assisted death for the terminally ill are mobilizing in Hawaii, where Compassion and Choices believes it is already legal under existing statutes, and in Vermont, where a bill has been introduced in the Legislature.)
We don’t know how things will play out in Massachusetts more than a year from now. But we do know, from Oregon’s long experience and Washington’s shorter one, what happens after all the furor, the ads, the charges and countercharges when a so-called death-with-dignity law actually takes effect.
What happens is less than one might expect.
In Oregon, 96 people obtained end-of-life prescriptions last year and 59 died after ingesting the medication, according to the state’s Department of Human Services. A great majority had enrolled in hospice programs and died at home. In Washington, in the first full year with the law in place, 87 people received prescriptions last year and 51, mostly cancer patients, used them to die. Again, most had enrolled in hospice and died at home.
Notice that more than a third of the patients who went to considerable trouble to avail themselves of lethal medications didn’t use them. They may have had a change of heart. They may have been persuaded by loved ones not to take their lives. Or perhaps the prescription represented a reassurance more than an exit plan.
That’s what Ms. Laikind thinks. Having helped found a hospice, she has spent a lot of time with people who are dying. “They lose so much dignity,” she said. “Decisions are made around them. I think they find it comforting to have the ability to take control, even if they decide not to use it.”
---------
Commentary: The article I have chosen to perform an analysis of today is titled "The Next Death-with-Dignity Battleground" and was published on October 26 of this year in the New York Times. In the article, journalist Paula Span addresses Dignity 2012, an issue that will be on the state ballot next November in Massachusetts. The measure is a petition of Massachusetts citizens seeking to legalized physician-assisted suicide in their state. Many of these citizens are seeking such a law from their own personal experience. As one interviewee put it, "If only this had been around last year when my father was dying!" The statute would apply to patients expected to die within six months. It also requires these seven things:
-Physicisan counseling
-Two doctors verifying the mental capacity of the patient
- 15-day waiting period between a first and second request for medication
-48 hours before the prescription can be filled
-At least one of the two witnesses to the request cannot be related or an heir to the person requesting meds
-The patient must be able to change his or her mind
As the state of Massachusetts is predominantly catholic, the state's Catholic Conference has firmly denounced the proposition stating that, "a compassionate society should work to prevent suicide, which is always a terrible tragedy, no matter what form it may take." Similar measures have been passed in Oregon and Washington, while such attempts have failed in the states of Michigan and Maine. The statistics from Oregon and Washington indicate that in the last year, of the 183 individuals who have received lethal prescriptions, only 110 died. Miss Randee Laikand, a leader in the movement, says that it is all about human dignity.
When I came across this article, I knew it pertained to the Hippocratic Oath because the second section in the oath explicitly addresses physician-assisted suicide. This article both mentions the Oath and contradicts it in the position it advocates.
Life is a gift. Because of this Biblical truth, we as Christians need to be concerned about protecting the value and dignity of this precious gift. While I am not catholic, I must agree with the Massachusetts Catholic Conference in their denunciation of the proposition. Suicide is tragic. The Bible explicitly says not to take life: that is God's to take! When someone gives you a gift, do you just get rid of it as fast as you can? No! Of course not! You value it, use it, and enjoy it! This is why human dignity exists. We do not have any right to life, per se, as God's creatures, but since it is a gift, we should not take it! This is why human dignity exists. When Christians read articles like the one in the NY Times, we should be both saddened and moved to action. God calls us to lead and to be a light in the world. As a result, we should look into a action that involves the following things:
1) We should be bathing this issue in prayer. Prayer is our most effective weapon against the wrong intentions of man, and it advances God's kingdom. Satan cannot stand where there is prayer.
2) For those who are already legally receiving dosages of this lethal medication in Oregon and Washington, and those illegally receiving them elsewhere, we must reach out! It should be our desire that none should perish. So if we know someone trying to take these, or have pastoral gifts, it is our responsibility to get involved and show these people the Gospel! The Gospel really changes everything in every way. Many people wanting to commit suicide see it as a way out of life, but in essence they are just throwing themselves right into the mouth of Hell. As Christians, we should desperately want to see these people embrace the Gospel!
3) We need to get involved in this issue, and make voters aware of what this legislation really means. Suicide affects more lives than one, and should not be taken lightly. People like the woman who began crying at her interview do not realize, or want to acknowledge, how deeply suicide affects the world. One person's life affects their next door neighbor, their family, their coworkers, their friends, their colleagues across the nation, and maybe even across the world. Suicide is not something to be taken lightly, and voters need to realize that. Giving them proper education on things like this can literally change the course of the world.
4) We need to elect godly leaders into office who would not allow legislation like this to pass, and we need to contact those who are in office. As Americans, not getting involved is not taking advantage of the freedoms that we have, and not exercising our God-given privileges and responsibilities as good citizens. Lobbying and campaigning is hard work, and it certainly doesn't get any easier in more liberal states, but it is still well-worth it. I have seen godly leaders be elected and godly legislation be passed in some very unlikely states before, where God's people have gotten out and worked hard. It's worth it, because it protects life!
5) We need to get godly doctors who will reach out to patients seeking lethal medication, rather than having doctors who will assist them. Such doctors should be willing to preach the Gospel, and counsel their patients accordingly, by not giving them the meds. In states like Oregon and Washington, that is a very hard thing to do, but a doctor who would stick with his Christian moral foundation in such a way should be highly revered. Doctors are supposed to be healers, not murderers. I know that is a strong word, but it is the truth.
In conclusion, human life is extremely valuable and precious, and any sort of suicide is atrocious, and we should seek at all costs to protect life. It is the most precious gift we have aside from our salvation, which in essence, is life itself. Let's get out there and be involved!
Rhetoric I Speech of the Day #2: World Population
I love Rhetoric class! Here is the outline from a speech I gave the other day on the world population. Please note that when I speak about "Economic planning" I do not mean a socialistic system, but more of a preparation for this population increase by improving systems internally. For example, small businesses should be encouraged to prosper, farmers should be shown techniques for maximum production, etc. Also, when I refer to "population control" I am talking about abortion, the Pill, and all alternative modes of birth control.
Rhetoric I: Speech of the Day Number 2
Proposition: Economic planning and allowing more people on earth provides a better solution for population management than birth control or other alternative methods will employ for this issue. In other words, more people is actually a preferable thing. This is contrary to the common belief that such methods as birth control are preferable, and economic planning for more people is of a lesser importance.
I. Introduction (30 seconds)
A. 7 Billion people: what is the issue?
B. World populations (show graph)
C. “Real-time” beliefs that are popular
1. Birth control
2. Elimination of certain ethnic groups
D. Economic planning, and more people, provides a better alternative
1. Thesis
II. A brief analysis of the issue (15 seconds)
A. African and Asian populations rising
B. European and other populations sinking
III. Definition of a good strategy (30 seconds)
A. Utilizes earth resources efficiently
B. Provides adequate living space for earth’s population
C. Economically wise and efficient (jobs, finances, etc.)
D. God-honoring and Biblical
IV. Economic planning allows earth resources to be used efficiently (15 seconds)
A. Less people = less cultivation
B. If cultivation is desirable, more people provides more workers and is also desirable
C. Planning will allow for earth’s resources to be maximally used
V. Economic planning will allow for better usage of earth’s living space (45 seconds)
A. Only 3% of earth’s 15, 794 square km of land is actually inhabited (by 90% of the people)
B. 4.3 billion people fit into 473.82 square kilometers while the other 700 million people spread out on 15, 320 square km. We have a lot of space!
C. Using this space is much more desirable than letting it go to waste, which would be less efficient
D. More people is fine, and in some ways, better!
VI. Economic planning is wise and efficient for jobs (30 seconds)
A. Some people disagree
1. Wrong because many hands lighten the load
B. The more people there are to create jobs, the more people there are to take them
VII. More people and economic planning are Biblical (30 seconds)
A. The Bible calls the man with his “quiver full” a “blessed” man
1. Children are a gift!
B. Alternatives oppose this
1. Birth control and elimination of people groups is unhealthy, and definitely non-Biblical!
C. Planning is also highly advocated in the Bible
1. Wise to prepare, that the world may benefit
VIII. Conclusion (15 seconds)
A. World population is an “issue”
B. Proposed methods by the world are not good
C. Planning for more people is the best
1. Meets criteria
2. Provides a better societal foundation
D. The best solution.
Rhetoric I: Speech of the Day Number 2
Proposition: Economic planning and allowing more people on earth provides a better solution for population management than birth control or other alternative methods will employ for this issue. In other words, more people is actually a preferable thing. This is contrary to the common belief that such methods as birth control are preferable, and economic planning for more people is of a lesser importance.
I. Introduction (30 seconds)
A. 7 Billion people: what is the issue?
B. World populations (show graph)
C. “Real-time” beliefs that are popular
1. Birth control
2. Elimination of certain ethnic groups
D. Economic planning, and more people, provides a better alternative
1. Thesis
II. A brief analysis of the issue (15 seconds)
A. African and Asian populations rising
B. European and other populations sinking
III. Definition of a good strategy (30 seconds)
A. Utilizes earth resources efficiently
B. Provides adequate living space for earth’s population
C. Economically wise and efficient (jobs, finances, etc.)
D. God-honoring and Biblical
IV. Economic planning allows earth resources to be used efficiently (15 seconds)
A. Less people = less cultivation
B. If cultivation is desirable, more people provides more workers and is also desirable
C. Planning will allow for earth’s resources to be maximally used
V. Economic planning will allow for better usage of earth’s living space (45 seconds)
A. Only 3% of earth’s 15, 794 square km of land is actually inhabited (by 90% of the people)
B. 4.3 billion people fit into 473.82 square kilometers while the other 700 million people spread out on 15, 320 square km. We have a lot of space!
C. Using this space is much more desirable than letting it go to waste, which would be less efficient
D. More people is fine, and in some ways, better!
VI. Economic planning is wise and efficient for jobs (30 seconds)
A. Some people disagree
1. Wrong because many hands lighten the load
B. The more people there are to create jobs, the more people there are to take them
VII. More people and economic planning are Biblical (30 seconds)
A. The Bible calls the man with his “quiver full” a “blessed” man
1. Children are a gift!
B. Alternatives oppose this
1. Birth control and elimination of people groups is unhealthy, and definitely non-Biblical!
C. Planning is also highly advocated in the Bible
1. Wise to prepare, that the world may benefit
VIII. Conclusion (15 seconds)
A. World population is an “issue”
B. Proposed methods by the world are not good
C. Planning for more people is the best
1. Meets criteria
2. Provides a better societal foundation
D. The best solution.
Sunday, November 13, 2011
Sunsets, Landscapes, and the Glory of God
Don't you just love sunsets? The sky starts to get just slightly golden. Then the gold turns to a hint of orange. As the sun starts to set behind the mountains, the little crevice where the sun is still peeking out has turned itself a glorious orange. The sky turns pink, all the while maintaining the background colors of gold and bright blue, yet while showing that little bit of orange behind the mountains. When the sun finally is completely out of sight, the orange crevice has turned to crimson, and the area surrounding it is orange. Beyond that is the pink, and then the gold, followed by the now muted blue. The mountains are looking more and more of a navy color, but that little hint of purple on top of the snow that caps the peaks indicates that the sky plays tricks on the eyes. Finally, these colors start to disappear, and what's left is gold just behind the mountains, mixed with the dark clouds worthy of a painting. Above this is a lit blue, and the sky grows darker and darker until the blue sky more closely resembles charcoal or dark wash jeans. One by one, the stars make their debut, and the moon shines brightly amidst the darkness. A few clouds surround it, but none cover it. Rather, they are illuminated by the moonlight, creating a pleasant glow around their edges.
Seeing all these beautiful colors gets me wondering: if there is a God who *created* all this beauty and wonder, what is he like? Surely the Bible only begins to express his glory. Sometimes I just stop and imagine myself at the depths of the sea, immersed in all the wonder there. Then, traveling upward, I begin to see different creatures and plants. Reaching the surface, I am awestruck by the seeming endlessness of the ocean. Swimming toward land, I find myself eventually on the shores of a sandy beach with palm trees all around. Basking in the sunshine a while, I continue to go through a rainforest. As I come out of this, I walk for a while on the plains, and then turn toward a desert. After enjoying the mysteries there for a while, I head in the direction of civilization. A bit in that path, I find a forest with all sorts of trees in it. I enjoy that and am overwhelmed at the peacefulness therein. When I come out of the forest, I am in a barren land where the sun is hot and the earth is clay. Climbing up in this landscape, I discover I am in the mountains, where a waterfall is trickling over a cliff into a great rushing river. Up here, the air is clean and the atmosphere is calming. Still, it is getting cold and snow is beginning to fall, so I start heading down the other side. As I go down, the thinness of the the air begins to disappear, the snow is less in quantity, and the foothills start coming into view below me. They are green! Quickly, I run down to take in this glory.
Glancing up, I am struck at the majesty of the mountain I just came down. Then, looking below me, I see a valley with flowers and streams and all sorts of other little wonders. Going down there, I am overcome with a sensation of joy. After a little dance with no one in particular, I continue on my journey. I see all sorts of things as I head North...cliffs, waterfalls, groves, industrial sites, forests...the list goes on and on. Finally, though, I stop on an icy shore. Before me, the water is cold. That is, what water has not been frozen. I am somewhere in the Arctic Circle.
Looking around me, I see everything cold. It's starting to get to me, though it is glorious and wonderful in its own unique way. I glance up. This glance, however, turns into much more. I gaze at the wonder above me. The sun is beginning to set, and as the colors fade, the stars are coming out. The moon is full, and it shines very brightly. As I look at this beauty, I realize how I have never seen such a sight before in the sky. The sky is beginning to dance! Stars fall here and there, planets twinkle far away, galaxies appear little by little, and colorful lights are filling the sky. How incredible! By some supernatural power, I am taken up into space. There I see the earth from afar. Then I see our Solar System. Then the Milky Way begins to appear as a whole. Moving out, the cluster of galaxies to which the Milky Way belongs starts to show itself. Then, all the galaxies and nebulae in the universe appear. Finally, I am looking at the universe, and suddenly, at the hand of God holding it all.
Doesn't that strike you with awe? The God who created all of this is amazing! And yet he loves every one of us with an extreme, passionate, overwhelming love. That he would send his Son to die for us, WE! who are fallen people, sinners, is a remarkable, inconceivable gift. That Christ would willingly die for something he did not do, in order to pay for every mistake we've ever made, tells us that we are severely loved. To deny such love is simply to not understand it. God is amazing, beautiful, compassionate, loving, creative...This God is my God, and he's worth serving!
Struck by God's grace,
Meridian
Seeing all these beautiful colors gets me wondering: if there is a God who *created* all this beauty and wonder, what is he like? Surely the Bible only begins to express his glory. Sometimes I just stop and imagine myself at the depths of the sea, immersed in all the wonder there. Then, traveling upward, I begin to see different creatures and plants. Reaching the surface, I am awestruck by the seeming endlessness of the ocean. Swimming toward land, I find myself eventually on the shores of a sandy beach with palm trees all around. Basking in the sunshine a while, I continue to go through a rainforest. As I come out of this, I walk for a while on the plains, and then turn toward a desert. After enjoying the mysteries there for a while, I head in the direction of civilization. A bit in that path, I find a forest with all sorts of trees in it. I enjoy that and am overwhelmed at the peacefulness therein. When I come out of the forest, I am in a barren land where the sun is hot and the earth is clay. Climbing up in this landscape, I discover I am in the mountains, where a waterfall is trickling over a cliff into a great rushing river. Up here, the air is clean and the atmosphere is calming. Still, it is getting cold and snow is beginning to fall, so I start heading down the other side. As I go down, the thinness of the the air begins to disappear, the snow is less in quantity, and the foothills start coming into view below me. They are green! Quickly, I run down to take in this glory.
Glancing up, I am struck at the majesty of the mountain I just came down. Then, looking below me, I see a valley with flowers and streams and all sorts of other little wonders. Going down there, I am overcome with a sensation of joy. After a little dance with no one in particular, I continue on my journey. I see all sorts of things as I head North...cliffs, waterfalls, groves, industrial sites, forests...the list goes on and on. Finally, though, I stop on an icy shore. Before me, the water is cold. That is, what water has not been frozen. I am somewhere in the Arctic Circle.
Looking around me, I see everything cold. It's starting to get to me, though it is glorious and wonderful in its own unique way. I glance up. This glance, however, turns into much more. I gaze at the wonder above me. The sun is beginning to set, and as the colors fade, the stars are coming out. The moon is full, and it shines very brightly. As I look at this beauty, I realize how I have never seen such a sight before in the sky. The sky is beginning to dance! Stars fall here and there, planets twinkle far away, galaxies appear little by little, and colorful lights are filling the sky. How incredible! By some supernatural power, I am taken up into space. There I see the earth from afar. Then I see our Solar System. Then the Milky Way begins to appear as a whole. Moving out, the cluster of galaxies to which the Milky Way belongs starts to show itself. Then, all the galaxies and nebulae in the universe appear. Finally, I am looking at the universe, and suddenly, at the hand of God holding it all.
Doesn't that strike you with awe? The God who created all of this is amazing! And yet he loves every one of us with an extreme, passionate, overwhelming love. That he would send his Son to die for us, WE! who are fallen people, sinners, is a remarkable, inconceivable gift. That Christ would willingly die for something he did not do, in order to pay for every mistake we've ever made, tells us that we are severely loved. To deny such love is simply to not understand it. God is amazing, beautiful, compassionate, loving, creative...This God is my God, and he's worth serving!
Struck by God's grace,
Meridian
Isaiah 55: Pt. 7- Come that you may know God
For me, this week has been a really incredible week of learning and soaking in the grace of God. Today I want to conclude my little mini-series by summing up everything I've been finding in this deeply rich passage.
come to the waters;
and he who has no money,
come, buy and eat!
Come, buy wine and milk
without money and without price.
2 Why do you spend your money for that which is not bread,
and your labor for that which does not satisfy?
Listen diligently to me, and eat what is good,
and delight yourselves in rich food.
3Incline your ear, and come to me;
hear, that your soul may live;
and I will make with you an everlasting covenant,
my steadfast, sure love for David.
4 Behold, I made him a witness to the peoples,
a leader and commander for the peoples.
5 Behold, you shall call a nation that you do not know,
and a nation that did not know you shall run to you,
because of the LORD your God, and of the Holy One of Israel,
for he has glorified you. 6 "Seek the LORD while he may be found;
call upon him while he is near;
7let the wicked forsake his way,
and the unrighteous man his thoughts;
let him return to the LORD, that he may have compassion on him,
and to our God, for he will abundantly pardon.
8For my thoughts are not your thoughts,
neither are your ways my ways, declares the LORD.
9 For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.
10 "For as the rain and the snow come down from heaven
and do not return there but water the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
11so shall my word be that goes out from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and shall succeed in the thing for which I sent it.
12 "For you shall go out in joy
and be led forth in peace;
the mountains and the hills before you
shall break forth into singing,
and all the trees of the field shall clap their hands.
13 Instead of the thorn shall come up the cypress;
instead of the brier shall come up the myrtle;
and it shall make a name for the LORD,
an everlasting sign that shall not be cut off."
To conclude this series, let's look at this one more time, verse by verse, in just a sentence or two each verse.
Vs. 1: God is calling us to come to him!
Vs. 2: If we come, we must come bare before him, so that he can be sufficient for us.
Vs. 3: When we come, we can listen. If we listen and hear, then we will live.
Vs. 4: When we listen, we should become leaders and witnesses.
Vs. 5: When we witness, the nations will come.
Vs. 6: When the nations come, they will seek God, and we must show them how.
Vs. 7: If they seek God, they will leave their wicked ways and God will have compassion on them.
Vs. 8: In his compassion, God is so different from us.
Vs. 9: God's ways are not our ways: he is so much greater and higher!
Vs. 10: In his greatness, God speaks his word, and it stays and takes root.
Vs. 11: Not only does God's word take root, it also succeeds in whatever it does.
Vs. 12: As God's word succeeds, joy and peace will result among the nations-- even the mountains will worship him!
Vs. 13: This joy and peace will be everlasting, and God's reign will be forever.
Isn't this just remarkable? What a mighty God we serve!
Isaiah 55
The Compassion of the LORD
1 "Come, everyone who thirsts,come to the waters;
and he who has no money,
come, buy and eat!
Come, buy wine and milk
without money and without price.
2 Why do you spend your money for that which is not bread,
and your labor for that which does not satisfy?
Listen diligently to me, and eat what is good,
and delight yourselves in rich food.
3Incline your ear, and come to me;
hear, that your soul may live;
and I will make with you an everlasting covenant,
my steadfast, sure love for David.
4 Behold, I made him a witness to the peoples,
a leader and commander for the peoples.
5 Behold, you shall call a nation that you do not know,
and a nation that did not know you shall run to you,
because of the LORD your God, and of the Holy One of Israel,
for he has glorified you. 6 "Seek the LORD while he may be found;
call upon him while he is near;
7let the wicked forsake his way,
and the unrighteous man his thoughts;
let him return to the LORD, that he may have compassion on him,
and to our God, for he will abundantly pardon.
8For my thoughts are not your thoughts,
neither are your ways my ways, declares the LORD.
9 For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.
10 "For as the rain and the snow come down from heaven
and do not return there but water the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
11so shall my word be that goes out from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and shall succeed in the thing for which I sent it.
12 "For you shall go out in joy
and be led forth in peace;
the mountains and the hills before you
shall break forth into singing,
and all the trees of the field shall clap their hands.
13 Instead of the thorn shall come up the cypress;
instead of the brier shall come up the myrtle;
and it shall make a name for the LORD,
an everlasting sign that shall not be cut off."
To conclude this series, let's look at this one more time, verse by verse, in just a sentence or two each verse.
Vs. 1: God is calling us to come to him!
Vs. 2: If we come, we must come bare before him, so that he can be sufficient for us.
Vs. 3: When we come, we can listen. If we listen and hear, then we will live.
Vs. 4: When we listen, we should become leaders and witnesses.
Vs. 5: When we witness, the nations will come.
Vs. 6: When the nations come, they will seek God, and we must show them how.
Vs. 7: If they seek God, they will leave their wicked ways and God will have compassion on them.
Vs. 8: In his compassion, God is so different from us.
Vs. 9: God's ways are not our ways: he is so much greater and higher!
Vs. 10: In his greatness, God speaks his word, and it stays and takes root.
Vs. 11: Not only does God's word take root, it also succeeds in whatever it does.
Vs. 12: As God's word succeeds, joy and peace will result among the nations-- even the mountains will worship him!
Vs. 13: This joy and peace will be everlasting, and God's reign will be forever.
Isn't this just remarkable? What a mighty God we serve!
Saturday, November 12, 2011
Isaiah 55: Pt. 6- Worship that joy may abound
Isaiah 55
The Compassion of the LORD
1 "Come, everyone who thirsts,come to the waters;
and he who has no money,
come, buy and eat!
Come, buy wine and milk
without money and without price.
2 Why do you spend your money for that which is not bread,
and your labor for that which does not satisfy?
Listen diligently to me, and eat what is good,
and delight yourselves in rich food.
3Incline your ear, and come to me;
hear, that your soul may live;
and I will make with you an everlasting covenant,
my steadfast, sure love for David.
4 Behold, I made him a witness to the peoples,
a leader and commander for the peoples.
5 Behold, you shall call a nation that you do not know,
and a nation that did not know you shall run to you,
because of the LORD your God, and of the Holy One of Israel,
for he has glorified you. 6 "Seek the LORD while he may be found;
call upon him while he is near;
7 let the wicked forsake his way,
and the unrighteous man his thoughts;
let him return to the LORD, that he may have compassion on him,
and to our God, for he will abundantly pardon.
8 For my thoughts are not your thoughts,
neither are your ways my ways, declares the LORD.
9 For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.
10 "For as the rain and the snow come down from heaven
and do not return there but water the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
11 so shall my word be that goes out from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and shall succeed in the thing for which I sent it.
12 "For you shall go out in joy
and be led forth in peace;
the mountains and the hills before you
shall break forth into singing,
and all the trees of the field shall clap their hands.
13 Instead of the thorn shall come up the cypress;
instead of the brier shall come up the myrtle;
and it shall make a name for the LORD,
an everlasting sign that shall not be cut off."
Wow, wow, wow. That's all I can say. God promises us in this passage that his kingdom is coming at his word, and since his word shall always succeed, we get to enjoy all the glories described in the passage above. Being a child of God is very special.
Vs. 12: Joy is a very complex subject that involves so many different things. Essentially, though, every facet of joy can be enraptured in the reality that true joy is from the heart, of God, and is a part of every aspect of life. Peace works in exactly the same way. When God says that we, his children, will go out in joy and be led forth in peace, he means that our entire lives henceforth that moment will be joyful and filled with peace. What a picture this is! Because of the fall, all societies have been lacking somehow in both of these departments. God promises to bring both to us! The picture he gives us is glorious, too. Imagine the Himalayas, Alps, Rocky Mountains, Andes, and all the other mountain ranges across the earth breaking into song. Add to that the redwoods, palms, evergreens, aspens, and cherry trees clapping to the beat! This is incredible stuff!
Vs. 13: Remember that thorn you got stuck in your foot when you were little? It hurt, didn't it? Well, God also promises that all such things will be gone. This is probably also a symbol for evil, which will be gone when the Lord comes back and reigns forever. How amazing is that? To replace this evil, good will arise instead. The good, God says, will make God's name great, and everyone from then on shall worship him forever. So if we worship him now, one day we will join the legions of those who have gone before us in the faith, and we'll be blessed with this everlasting joy, peace, and reign of God.
Like I said earlier, wow. That's about all there is to say.
Tomorrow, I'll conclude this little series with an overview of the whole passage: Come that you may know God.
Joyfully praising him,
Meridian
Friday, November 11, 2011
Isaiah 55: Pt. 5- Listen that you may succeed
Listening. One of the hardest things to do, but one of the greatest and most beneficial skills one can learn. Try it sometime. :)
come to the waters;
and he who has no money,
come, buy and eat!
Come, buy wine and milk
without money and without price.
2 Why do you spend your money for that which is not bread,
and your labor for that which does not satisfy?
Listen diligently to me, and eat what is good,
and delight yourselves in rich food.
3Incline your ear, and come to me;
hear, that your soul may live;
and I will make with you an everlasting covenant,
my steadfast, sure love for David.
4 Behold, I made him a witness to the peoples,
a leader and commander for the peoples.
5 Behold, you shall call a nation that you do not know,
and a nation that did not know you shall run to you,
because of the LORD your God, and of the Holy One of Israel,
for he has glorified you. 6 "Seek the LORD while he may be found;
call upon him while he is near;
7let the wicked forsake his way,
and the unrighteous man his thoughts;
let him return to the LORD, that he may have compassion on him,
and to our God, for he will abundantly pardon.
8For my thoughts are not your thoughts,
neither are your ways my ways, declares the LORD.
9 For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.
10 "For as the rain and the snow come down from heaven
and do not return there but water the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
11so shall my word be that goes out from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and shall succeed in the thing for which I sent it.
12 "For you shall go out in joy
and be led forth in peace;
the mountains and the hills before you
shall break forth into singing,
and all the trees of the field shall clap their hands.
13 Instead of the thorn shall come up the cypress;
instead of the brier shall come up the myrtle;
and it shall make a name for the LORD,
an everlasting sign that shall not be cut off."
Vs. 10: Rain and snow. Beautiful weather conditions, but sometimes they give us problems. Driving along a road in the midst of a whiteout blizzard can actually kill us. Likewise, standing in the middle of a torrent of rain for an extended period of time can make the human body very sick. On the other hand, these conditions can be a blessing. At Christmastime, when everything is rather bleak and dry, that little bit of snow adds moisture and beauty to the surroundings. In a hot, dry summer, a good rain is welcomed most thoroughly. God's spoken word is like these conditions. His words can be dangerous, and can cause our lives to be lived on the edge. Yet, despite the extremities, his words can be welcome, and add beauty to our broken world. In fact, his words don't just add beauty: they are the essence of beauty. God's words are not sent down from heaven only to be pulled back up again. He loves us, keeps his word, and wants his word to take root in the hearts of all his creation: especially his chosen people.
Vs. 11: God is all-powerful. When he says he is going to do something, he does it. With his words he shows us who he is and how we are to respond to that. Ultimately, God reminds us in this passage that his word will succeed at whatever it sets out to do. When I was titling this post, I thought through this success factor, and its relation to listening. When I formed the title, I was concerned that it might sound like some sort of health and wealth prosperity gospel. Then I realized that this is the truth: we must listen in order to succeed. For isn't it true that "I can do all things through Christ who strengthens me?" At the same time, the opposite is equally true. Essentially, we cannot do all things without Christ who strengthens us. Listening to, and obeying God, are the key to true success. This is because Biblical success is not defined by how much money you make, how famous you are, or even how good of a family life you lead. Success, in God's Book (literally!), is defined by God's success, and how closely you are following to his mission. Considering that the Bible is the ultimate authority, it might be wise to take this seriously. If, at the end of your life, you can say that though you certainly have not had a perfect, sinless, life, you have, by the grace of God sought at every moment to please him in every way, and to follow him in perfect obedience to the best of your human ability, then you have been successful, because we have seen a purpose bigger than ourselves, and as big as the God who created the entire universe. No one, of course, is perfect, but we can do our best as God gives us grace to live humbly with him every day. In the end, then, to listen is to succeed.
Tomorrow: Worship that joy may abound.
Seeking to listen to Him,
Meridian
Isaiah 55
The Compassion of the LORD
1 "Come, everyone who thirsts,come to the waters;
and he who has no money,
come, buy and eat!
Come, buy wine and milk
without money and without price.
2 Why do you spend your money for that which is not bread,
and your labor for that which does not satisfy?
Listen diligently to me, and eat what is good,
and delight yourselves in rich food.
3Incline your ear, and come to me;
hear, that your soul may live;
and I will make with you an everlasting covenant,
my steadfast, sure love for David.
4 Behold, I made him a witness to the peoples,
a leader and commander for the peoples.
5 Behold, you shall call a nation that you do not know,
and a nation that did not know you shall run to you,
because of the LORD your God, and of the Holy One of Israel,
for he has glorified you. 6 "Seek the LORD while he may be found;
call upon him while he is near;
7let the wicked forsake his way,
and the unrighteous man his thoughts;
let him return to the LORD, that he may have compassion on him,
and to our God, for he will abundantly pardon.
8For my thoughts are not your thoughts,
neither are your ways my ways, declares the LORD.
9 For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.
10 "For as the rain and the snow come down from heaven
and do not return there but water the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
11so shall my word be that goes out from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and shall succeed in the thing for which I sent it.
12 "For you shall go out in joy
and be led forth in peace;
the mountains and the hills before you
shall break forth into singing,
and all the trees of the field shall clap their hands.
13 Instead of the thorn shall come up the cypress;
instead of the brier shall come up the myrtle;
and it shall make a name for the LORD,
an everlasting sign that shall not be cut off."
Vs. 10: Rain and snow. Beautiful weather conditions, but sometimes they give us problems. Driving along a road in the midst of a whiteout blizzard can actually kill us. Likewise, standing in the middle of a torrent of rain for an extended period of time can make the human body very sick. On the other hand, these conditions can be a blessing. At Christmastime, when everything is rather bleak and dry, that little bit of snow adds moisture and beauty to the surroundings. In a hot, dry summer, a good rain is welcomed most thoroughly. God's spoken word is like these conditions. His words can be dangerous, and can cause our lives to be lived on the edge. Yet, despite the extremities, his words can be welcome, and add beauty to our broken world. In fact, his words don't just add beauty: they are the essence of beauty. God's words are not sent down from heaven only to be pulled back up again. He loves us, keeps his word, and wants his word to take root in the hearts of all his creation: especially his chosen people.
Vs. 11: God is all-powerful. When he says he is going to do something, he does it. With his words he shows us who he is and how we are to respond to that. Ultimately, God reminds us in this passage that his word will succeed at whatever it sets out to do. When I was titling this post, I thought through this success factor, and its relation to listening. When I formed the title, I was concerned that it might sound like some sort of health and wealth prosperity gospel. Then I realized that this is the truth: we must listen in order to succeed. For isn't it true that "I can do all things through Christ who strengthens me?" At the same time, the opposite is equally true. Essentially, we cannot do all things without Christ who strengthens us. Listening to, and obeying God, are the key to true success. This is because Biblical success is not defined by how much money you make, how famous you are, or even how good of a family life you lead. Success, in God's Book (literally!), is defined by God's success, and how closely you are following to his mission. Considering that the Bible is the ultimate authority, it might be wise to take this seriously. If, at the end of your life, you can say that though you certainly have not had a perfect, sinless, life, you have, by the grace of God sought at every moment to please him in every way, and to follow him in perfect obedience to the best of your human ability, then you have been successful, because we have seen a purpose bigger than ourselves, and as big as the God who created the entire universe. No one, of course, is perfect, but we can do our best as God gives us grace to live humbly with him every day. In the end, then, to listen is to succeed.
Tomorrow: Worship that joy may abound.
Seeking to listen to Him,
Meridian
Thursday, November 10, 2011
Isaiah 55: Pt. 4- Know, that you may worship
Isn't God's goodness just remarkable? Today I want to continue to explore this remarkable passage from Isaiah. You might be wondering why I am posting the entire passage every day. Quite honestly, I find it amazingly refreshing to read the entire thing every day. But, of course, that is completely up to you as to whether or not you would like to do the same. :)
come to the waters;
and he who has no money,
come, buy and eat!
Come, buy wine and milk
without money and without price.
2 Why do you spend your money for that which is not bread,
and your labor for that which does not satisfy?
Listen diligently to me, and eat what is good,
and delight yourselves in rich food.
3Incline your ear, and come to me;
hear, that your soul may live;
and I will make with you an everlasting covenant,
my steadfast, sure love for David.
4 Behold, I made him a witness to the peoples,
a leader and commander for the peoples.
5 Behold, you shall call a nation that you do not know,
and a nation that did not know you shall run to you,
because of the LORD your God, and of the Holy One of Israel,
for he has glorified you.
6 "Seek the LORD while he may be found;
call upon him while he is near;
7 let the wicked forsake his way,
and the unrighteous man his thoughts;
let him return to the LORD, that he may have compassion on him,
and to our God, for he will abundantly pardon.
8 For my thoughts are not your thoughts,
neither are your ways my ways, declares the LORD.
9 For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.
10 "For as the rain and the snow come down from heaven
and do not return there but water the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
11 so shall my word be that goes out from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and shall succeed in the thing for which I sent it.
12 "For you shall go out in joy
and be led forth in peace;
the mountains and the hills before you
shall break forth into singing,
and all the trees of the field shall clap their hands.
13 Instead of the thorn shall come up the cypress;
instead of the brier shall come up the myrtle;
and it shall make a name for the LORD,
an everlasting sign that shall not be cut off."
Vs. 8: God is an amazing God who has created the whole universe, and holds every detail of it right within his hand. His thoughts are not our thoughts. He is so much greater than us, and we ought to be in awe of that fact. In the same way, God reminds us that his ways are not our ways. God is our superior in every respect: that he accepts and loves us as his children is completely unfathomable! Wow!
Vs. 9: God continues to remind us of his power. A God who loves us so greatly, and who controls so much, should be the focus of all our attention: he is truly worthy! Not just that, but we are unworthy of his love. The deeper we get to know him, the more we'll love him. The more we love him, the more we'll worship. I don't know about you, but I want to be a worshiper! I want to love God with all my heart, soul, mind, and strength, and use every moment of every day to please him. Now, of course, I am human and simply cannot live up to that standard. But I can certainly try. This is much of the topic of St. Augustine's Confessions, in which he realizes his own sin, and God's greatness, and suddenly he wants to please him at every moment of every day. When we read through works like this one, we should be inspired to do the same, because what a mighty God we serve! If we know how great he is, we should be moved to worship him in total devotion.
Tomorrow: Listen that you may succeed
Serving him in awe,
Meridian
Isaiah 55
The Compassion of the LORD
1 "Come, everyone who thirsts,come to the waters;
and he who has no money,
come, buy and eat!
Come, buy wine and milk
without money and without price.
2 Why do you spend your money for that which is not bread,
and your labor for that which does not satisfy?
Listen diligently to me, and eat what is good,
and delight yourselves in rich food.
3Incline your ear, and come to me;
hear, that your soul may live;
and I will make with you an everlasting covenant,
my steadfast, sure love for David.
4 Behold, I made him a witness to the peoples,
a leader and commander for the peoples.
5 Behold, you shall call a nation that you do not know,
and a nation that did not know you shall run to you,
because of the LORD your God, and of the Holy One of Israel,
for he has glorified you.
6 "Seek the LORD while he may be found;
call upon him while he is near;
7 let the wicked forsake his way,
and the unrighteous man his thoughts;
let him return to the LORD, that he may have compassion on him,
and to our God, for he will abundantly pardon.
8 For my thoughts are not your thoughts,
neither are your ways my ways, declares the LORD.
9 For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.
10 "For as the rain and the snow come down from heaven
and do not return there but water the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
11 so shall my word be that goes out from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and shall succeed in the thing for which I sent it.
12 "For you shall go out in joy
and be led forth in peace;
the mountains and the hills before you
shall break forth into singing,
and all the trees of the field shall clap their hands.
13 Instead of the thorn shall come up the cypress;
instead of the brier shall come up the myrtle;
and it shall make a name for the LORD,
an everlasting sign that shall not be cut off."
Vs. 8: God is an amazing God who has created the whole universe, and holds every detail of it right within his hand. His thoughts are not our thoughts. He is so much greater than us, and we ought to be in awe of that fact. In the same way, God reminds us that his ways are not our ways. God is our superior in every respect: that he accepts and loves us as his children is completely unfathomable! Wow!
Vs. 9: God continues to remind us of his power. A God who loves us so greatly, and who controls so much, should be the focus of all our attention: he is truly worthy! Not just that, but we are unworthy of his love. The deeper we get to know him, the more we'll love him. The more we love him, the more we'll worship. I don't know about you, but I want to be a worshiper! I want to love God with all my heart, soul, mind, and strength, and use every moment of every day to please him. Now, of course, I am human and simply cannot live up to that standard. But I can certainly try. This is much of the topic of St. Augustine's Confessions, in which he realizes his own sin, and God's greatness, and suddenly he wants to please him at every moment of every day. When we read through works like this one, we should be inspired to do the same, because what a mighty God we serve! If we know how great he is, we should be moved to worship him in total devotion.
Tomorrow: Listen that you may succeed
Serving him in awe,
Meridian
Wednesday, November 9, 2011
Isaiah 55: Pt. 3- Seek that God will be found
On day four of my journey through this passage, and just gaining from it so much! Today I want to illustrate the importance of seeking God, and the benefits therein.
come to the waters;
and he who has no money,
come, buy and eat!
Come, buy wine and milk
without money and without price.
2 Why do you spend your money for that which is not bread,
and your labor for that which does not satisfy?
Listen diligently to me, and eat what is good,
and delight yourselves in rich food.
3Incline your ear, and come to me;
hear, that your soul may live;
and I will make with you an everlasting covenant,
my steadfast, sure love for David.
4 Behold, I made him a witness to the peoples,
a leader and commander for the peoples.
5 Behold, you shall call a nation that you do not know,
and a nation that did not know you shall run to you,
because of the LORD your God, and of the Holy One of Israel,
for he has glorified you.
6 "Seek the LORD while he may be found;
call upon him while he is near;
7 let the wicked forsake his way,
and the unrighteous man his thoughts;
let him return to the LORD, that he may have compassion on him,
and to our God, for he will abundantly pardon.
8 For my thoughts are not your thoughts,
neither are your ways my ways, declares the LORD.
9 For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.
10 "For as the rain and the snow come down from heaven
and do not return there but water the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
11 so shall my word be that goes out from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and shall succeed in the thing for which I sent it.
12 "For you shall go out in joy
and be led forth in peace;
the mountains and the hills before you
shall break forth into singing,
and all the trees of the field shall clap their hands.
13 Instead of the thorn shall come up the cypress;
instead of the brier shall come up the myrtle;
and it shall make a name for the LORD,
an everlasting sign that shall not be cut off."
Doesn't this just move you every time? I know it does that to me. Another notable aspect in here is how God calls us to seek him.
Vs. 6: Have you ever gone to a store, seen that perfect item, and then decided to wait? Of course, when you decided you were going to go ahead and get it, it was gone. Seeking God is not at all like shopping for the perfect fit, but it does relate. God, though eternal, will not always be available. You have been given your life at this moment in time so that you can seek God right now, and have him forever. The moment you leave this earth, though, that chance is gone. And it's not a chance worth taking! God assures eternal punishment of sins in hell for those who do not put their trust in him. But to everyone who does surrender all to him, he promises eternal rewards and joy with him in heaven forever. So, while you are able to grasp God right now, it would be a choice worth making. He is near, and he loves you. Jesus his Son was sent to die for your sins- and then on the third day he rose again so that we might be glorified with him in heaven! What greater God can you serve? He does not promise an easy, or even sinless life, on this earth. Think of heaven, though. What good is it for a man to gain the whole world and forfeit his soul? It is far better to seek God now, and enjoy life with him forever.
Vs. 7: The question you may be asking if you have not already made this commitment is the question of how all this works. This verse answers the question. We are all wicked, evil, bad, however you want to describe it. Even if we did mostly good things, we still all do bad things. And a good judge, I hope we can all agree, would never say that someone who needs to be punished for a crime should get away because of all the good things he's done. It just doesn't work that way. God must punish sin. This is why he sent his sinless Son to die- because any sinful man (yes, that is all of us) would not be able to atone for sin. Only God can do that. So we first must turn to him, and then he will remove all that through the blood of his Son. What an amazing gift! Then God will draw you close to him and he will forgive and love you, seeing you as holy and as his own child.
This is the gospel at its most fundamental level: Take it, and live!
Tomorrow: Know, that you may worship
Living by his Grace,
Meridian
Isaiah 55
The Compassion of the LORD
1 "Come, everyone who thirsts,come to the waters;
and he who has no money,
come, buy and eat!
Come, buy wine and milk
without money and without price.
2 Why do you spend your money for that which is not bread,
and your labor for that which does not satisfy?
Listen diligently to me, and eat what is good,
and delight yourselves in rich food.
3Incline your ear, and come to me;
hear, that your soul may live;
and I will make with you an everlasting covenant,
my steadfast, sure love for David.
4 Behold, I made him a witness to the peoples,
a leader and commander for the peoples.
5 Behold, you shall call a nation that you do not know,
and a nation that did not know you shall run to you,
because of the LORD your God, and of the Holy One of Israel,
for he has glorified you.
6 "Seek the LORD while he may be found;
call upon him while he is near;
7 let the wicked forsake his way,
and the unrighteous man his thoughts;
let him return to the LORD, that he may have compassion on him,
and to our God, for he will abundantly pardon.
8 For my thoughts are not your thoughts,
neither are your ways my ways, declares the LORD.
9 For as the heavens are higher than the earth,
so are my ways higher than your ways
and my thoughts than your thoughts.
10 "For as the rain and the snow come down from heaven
and do not return there but water the earth,
making it bring forth and sprout,
giving seed to the sower and bread to the eater,
11 so shall my word be that goes out from my mouth;
it shall not return to me empty,
but it shall accomplish that which I purpose,
and shall succeed in the thing for which I sent it.
12 "For you shall go out in joy
and be led forth in peace;
the mountains and the hills before you
shall break forth into singing,
and all the trees of the field shall clap their hands.
13 Instead of the thorn shall come up the cypress;
instead of the brier shall come up the myrtle;
and it shall make a name for the LORD,
an everlasting sign that shall not be cut off."
Doesn't this just move you every time? I know it does that to me. Another notable aspect in here is how God calls us to seek him.
Vs. 6: Have you ever gone to a store, seen that perfect item, and then decided to wait? Of course, when you decided you were going to go ahead and get it, it was gone. Seeking God is not at all like shopping for the perfect fit, but it does relate. God, though eternal, will not always be available. You have been given your life at this moment in time so that you can seek God right now, and have him forever. The moment you leave this earth, though, that chance is gone. And it's not a chance worth taking! God assures eternal punishment of sins in hell for those who do not put their trust in him. But to everyone who does surrender all to him, he promises eternal rewards and joy with him in heaven forever. So, while you are able to grasp God right now, it would be a choice worth making. He is near, and he loves you. Jesus his Son was sent to die for your sins- and then on the third day he rose again so that we might be glorified with him in heaven! What greater God can you serve? He does not promise an easy, or even sinless life, on this earth. Think of heaven, though. What good is it for a man to gain the whole world and forfeit his soul? It is far better to seek God now, and enjoy life with him forever.
Vs. 7: The question you may be asking if you have not already made this commitment is the question of how all this works. This verse answers the question. We are all wicked, evil, bad, however you want to describe it. Even if we did mostly good things, we still all do bad things. And a good judge, I hope we can all agree, would never say that someone who needs to be punished for a crime should get away because of all the good things he's done. It just doesn't work that way. God must punish sin. This is why he sent his sinless Son to die- because any sinful man (yes, that is all of us) would not be able to atone for sin. Only God can do that. So we first must turn to him, and then he will remove all that through the blood of his Son. What an amazing gift! Then God will draw you close to him and he will forgive and love you, seeing you as holy and as his own child.
This is the gospel at its most fundamental level: Take it, and live!
Tomorrow: Know, that you may worship
Living by his Grace,
Meridian
Subscribe to:
Posts (Atom)