Book review: Christ and the Kingdoms of Men, by David C. Innes

 Book review: Christ and the Kingdoms of Men, by David C. Innes

Subtitle - Foundations of Political Life

What is wrong with our nation? That is the implicit question that the author addresses in describing politics from a Christian perspective. Not to address specific issues, parties, or candidates, but the fundamentals of what is a citizen, what is the purpose of government, and what are the problems of governance. Our politics simply reflect the environment of the people of our nation.

Modern citizenship is deemed the legal right to live in a nation, vote, and receive entitlements. A traditional view is that a citizen lives in a moral realm  and is devoted to the people he lives with, and the good he shares with them. There is tension between being a citizen of the Kingdom of God and a citizen of that earthly realm we dwell in. Short of going to heaven, we are limited in how much we can bring God’s morals to our body politic, but citizens are committed to bringing about what is right. That nations need citizens not subjects is analogous to God wanting sons not slaves.

The Biblical admonition in Romans 13:1-8 is not unlimited. Christians are not told to submit to governments that inflict or promote evil. But recall that Nebuchadnezzar was an absolute despot, yet God compared his kingdom to a head of gold, and a fruitful tree. (Daniel 2:38, 4:20-22)  Rulers and governments that protect the morals of society are to be obeyed. But a good Christian would not have been a good citizen of Nazi Germany. Government is God’s servant for good.

The political problem is government’s built-in tension between power and restraint. It must have power to perform its divinely mandated purposes. It must exercise that power in restraint to enable the free moral actions of its citizens. Jesus said to render unto Caesar.... (Luke 12:25) This illuminates the depth of submission to unjust government, because Jesus  submitted to death on a cross at the hands of Roman rulers. The line is drawn in Acts 5:29 when the rulers ordered the disciples to disobey a direct command of Christ, and their response was that there are things that must be done, out of obedience to God, regardless of the consequences. Civil disobedience.

The modern solution is limited democracy, a government with separation of power, checks and balances.  But other forms of government can also potentially manage this tension. And even democracy goes awry if the body politic embraces immorality.

The root problem is that our political institutions are built deep-down on Christ’s command to love our enemies and pray for those who despitefully use us. (Matthew 5:44) We can discuss our differences and work them out only when we believe that people we disagree with have value and dignity in God’s eyes; that He loves them as much as He loves us. Millennia of human history have amply demonstrated that without this cornerstone, civil discourse quickly disappears, for there is no other possible foundation.

Book Review: The Lost Art of Dying by Lydia S. Dugdale, MD

Dr. Dugdale attempts to revive the ars morendi, a set of medieval practices surrounding the event of death. Dimensions include finitude, community, context, fear, body, spirit, ritual, and life. Death was much different in the Middle Ages, a common event that almost always occurred at home. Plagues were frequent, other conditions untreatable, so society developed an art of dying that considered and included best practices for each of death’s dimensions.  Dr. Dugdale updates these ancient methods to the present, and identifies specific ways in which modern society and medical practice could learn from them.

The author returns repeatedly to a few issues that clearly are important to her. Most frequent is her discussion of the tension between the benefits of using medical technology to resuscitate clinically dead against the implications for what that revived life will be like. This is her area of medical expertise and practice, so she is acutely aware of the downsides of living with intubation and intravenous infusions, trying to keep a frail body from expiring, and the relative shortness of a revived person’s life extension. While some can recover and live a long time in relative health, others last a short time, to then expire again, until revival is completely ineffective. 

Death in a hospital ICU is seldom in the context of family and friends, and offers little to no opportunity for final conversations or religious practices. (And this was written before the COVID-19 crisis excluded even immediate family from hospital visits). Some fear death so greatly that they will do anything, accept any pain or indignity, to extend existence a few more hours or days. In other cases, loved ones do not want their relative to die prematurely, sometimes against the wishes of the terminally ill. 

Dr. Dugdale advocates that whenever possible, those facing death (everyone) develop a plan for their final hours, such as where they want to die (she suggests most prefer home if given the choice) and who they want present as death draws near, and communicate their plan to those who will speak for them in their final hours. There is a fascinating digression about the evolution of hospitals from their origin, of providing basic care for the indigent, to their modern role as the locus of modern, conveyer-belt medical technology for those who can afford it. 

The final chapter points out that the ultimate key to dying well is to live well and have no regrets. While citing the example of Jacob’s last words, she does not speak to the other side of death’s door. Matthew 25:21 & 23 give us the ultimate life goal - to be told by The Lord “Well done, good and faithful servant; enter into the joy of your master.” If one fears the final judgment and is not at peace with God, fear of death is rational. The aphorism, “there are no atheists in foxholes” dating to at least World War II, speaks to the deepest human response to imminent death. How can we be confident in what lies beyond death’s door? Creeds, sacraments, and works as public testimonies of faith all are scriptural. But true confidence comes from a relationship with Jesus that is built on these foundations. Jesus said, “My sheep hear My voice, and I know them, and they follow Me;  and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand.” (John 10:27-28) The art of dying well must be based on this, or else it is a superficial facade.

Book Review: God and the Pandemic, by N. T. Wright

After writing a short essay for Time Magazine, N.T. Wright set out to write a longer version to express his thoughts. In this 76 page tract, he explains the basis for his rejection of apocalyptic interpretations of the pandemic. History is replete with plagues; historically Christians cared for the afflicted, and proclaimed the gospel by living out their faith, by following the example of Jesus. We cannot claim biblical authority for private interpretations of this plague, such as seeing it as a judgment by God of sin, or claiming special knowledge of what God is doing. Rather, the Biblical response is to lament the events, and rise to the challenge of asking God for directions on whom we are to serve, and how. He cites several New Testament passages in support of the Biblical basis for this response. 

While Wright’s position is strong, he gives only passing comment to the fundamental difference between this and previous pandemics. A rather major feature of this present pandemic is that government at all levels has gone crazy in its response - shutting down the economy (except for casinos and abortion clinics), closing churches as not essential but protecting assembly for violent protest. If any feature of the present circumstances suggests an imminent apocalypse, it is this arrogance of politicians and their public health advisors exercising authority with the wisdom and discretion of the Keystone Kops (reviewer’s comment, not in the book).

The apex of Bishop Wright’s argument is a slightly different reading of Romans 8:28. The standard translation is, “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.” This implies a passive receipt of the benefits of the work God is doing in these circumstances. The author suggests that the use of synergeo is closer to other passages in which Paul was talking about God working with and through His people, acting through human agents, those who are called according to His purpose. So here, Dr. Wright suggests, Paul is calling us to hard work, knowing that God is working through us.  This is the Biblically Christian response to the ‘all things’ of the present.

If nothing else, this book makes clear that the basic imperatives of the Christian life are not changed by circumstances. Locked doors cannot keep Jesus out. He can calm our fears. The gospels describe the signs of God working through Jesus - healings, teachings, service, offering faith and hope to the down and out; and these hallmarks of His presence on earth continue to this day through His people, the church.