Archive for the ‘Apocalypse’ Category

Paul of Tarsus: Jew, Roman & Christian Missionary to the Gentiles – Part Four.   Leave a comment

The Challenge – What was Paul thinking?

006

The Sources – The Great Pastoral ‘Epistles’:

To understand the thought of Paul, we naturally turn to his letters. Although Luke’s Acts of the Apostles gives a fair account of his life and work, and a general idea of what he stood for, it is in his letters that his mind is fully revealed. In the New Testament, there are thirteen letters that name Paul as their ‘author’. A fourteenth, the Letter to the Hebrews is often included with them it is, in fact, an anonymous work, since in the early church itself it was admitted that no one knew who wrote it. Of the thirteen, it is by no means certain that all were written by Paul’s hand or even at his dictation. This was not unusual for the period in which he was writing since it was not unusual for disciples of an outstanding teacher to compose books to propagate his teaching as they understood it, and to publish them under his name; we only have to remind ourselves how ‘loosely’ the gospels are connected with the disciples whose names they bear.

005

There are strong reasons for thinking that the Letters to Timothy and Titus might have originated in a similar way. On the other hand, the four great pastoral Epistles to the Galatians, Corinthians and the Romans, to which we might add the short note to Philemon, carry the style of the apostle’s style and personality on every page and in every verse. There is no question that Paul composed them and most scholars have claimed the same about Philippians and the two Letters to the Thessalonians. There is more doubt about Colossians, but the balance of probability falls in favour of Paul’s authorship, possibly with some collaboration. The inclusion of the Letter to the Ephesians is more debatable, because of the difference in style. Yet if it was written by a disciple, it must have been written by one with great insight into the mind of the apostle, and whether or not it comes from his own hand, it can be included in the canon in gaining a full picture of his thought in its fullest and most mature form.

The letters were almost all the result of some particular event, and none of them, except perhaps the Letter to the Romans, makes any attempt to present the author’s thinking in any systematic way. They were clearly written at intervals in the midst of an extremely busy life, but are also the product of a prodigious intellect responding to the challenge of practical problems of Christian living in a pagan environment, as in the correspondence with the church in Corinth, or of a subtle propaganda which seemed to be subversive of the truth, as in Galatians and Colossians. We have to interpret his teaching by gathering and combining what he wrote in different geographical contexts, to different people and at different times. His thought was formed both by his background and the environments he was writing in and for, as well as by his personal experiences. We have to take particular account of his strict Jewish upbringing and of what he owed to the primitive Christian community which he had joined at an early, formative stage in its history. What assessment can we then make of his brilliant mind and passionate heart? Tom Wright has the following answer:

For Paul, there was no question about the starting point. It was always Jesus: Jesus as the shocking fulfilment of Israel’s hopes; Jesus as the genuinely human being, the true ‘image’; Jesus the embodiment of Israel’s God – so that, without leaving Jewish monotheism, one would worship and invoke Jesus as Lord within, not alongside, the service of the ‘living and true God’. Jesus, the one for whose sake one would abandon all idols, all rival ‘lords’. Jesus, above all, who had come to his kingdom, the true lordship of the world, in the way that Paul’s friends who were starting to write the Jesus story at that time had emphasised: by dying under the weight of the world’s sin in order to break the power of the dark forces that had enslaved all humans, Israel included… Jesus was the starting point. And the goal.

Jewish Heritage, Judaism & the Nations:

God’s plan had always been to unite all things in heaven and on earth in Jesus, which meant, from the Jewish point of view, that Jesus was the ultimate Temple, the heaven-and-earth place. This, already accomplished in his person, was now being implemented through his spirit. Paul always believed that God’s new creation was coming, perhaps soon. By the time of his later letters he realised that he might himself die before it happened. But that the present corrupt and decaying world would one day be rescued from its state of slavery and death, emerging into a new life under the glorious rule of God’s people, God’s new humanity – this was something he never doubted. Insofar as there was an ‘apocalyptic’ view in Paul’s day, he shared it. He believed that Israel’s God, having abandoned the Temple at the time of the Babylonian exile, had revealed himself in Jesus, breaking in upon an unready world and an unready people. There was a certain contradiction deeply embedded in the monotheistic Judaism of the first century. The One God, it taught, was the God of the whole world, maker and ruler of all mankind. Yet in a special sense, he was the God of Israel, the nation bound to him in an ‘everlasting covenant’. The ‘charter’ of this covenant was the Law, which was held to be the perfect embodiment of the righteousness He required of men. As such it was absolute and universal, but it was also, primarily, Israel’s law. Paul himself gave eloquent expression to the pride which the Jew felt in this unique privilege:

You rely upon the Lord and are proud of your God; you know his will; instructed by the Law you know right from wrong; you are confident that … in the Law you see the very shape of knowledge and truth.

(Rom. 2: 17-20).

The possession of the Law marked Israel out as God’s chosen people, and it was to his people that God had revealed himself in ‘mighty acts’, through which his purpose was fulfilled. This was the central motive of its history and the key to its destiny. In this way, the highest moral idealism became wedded to an assertive nationalism. What then was the status and the destiny of the nations that did not know the Hebrew God? The answers to this question were various and uncertain. Some of them show a finely humane spirit which went as far as possible – without prejudice to Israel’s prior claim – in generosity to the Gentiles. Others seem to us today to approach the limits of chauvinistic nationalism. But there was in first-century Judaism a strong ‘missionary’ movement towards the pagan world. On one level, it was content to propagate the monotheistic idea and certain fundamental moral principles, but its ulterior aim was to bring Gentiles within the scope of the divine mercy by incorporation in the chosen people. The ‘proselyte’ submitted himself to the Law of God – that is, to the Jewish Law; he became a Jew.

On the other side, the question arose, what was the status and the destiny of the Jews who, knowing the Law, do not in practice observe its precepts? Here again, the answers were uncertain and various. The Law itself proclaimed a curse on all who do not persevere in doing everything that is written in the Book of Law (Gal. 3:10), and prophets and Rabbis alike use the language of the utmost integrity in castigating offenders. Yet there is a notable reluctance to admit that in the last resort any ‘son of Abraham’ could be rejected by God; for the sake of the fathers, he would come through in the end. For Paul, who looked at the matter with his broader view of the world outside Palestine, this was simply not realistic; moreover, it was inconsistent with the principle of monotheism. The One God could not be the exclusive God of the Jews; he also had to be the God of the Gentiles. The conclusion was therefore unavoidable, that…

God has no favourites; those who have sinned outside the pale of the Law of Moses will perish outside its pale, and all who have sinned under that Law will be judged by the Law.

(Rom 2: 11 f.)

Yet while this clears the ground by setting aside any notion of preferential treatment, it is a negative assessment of the human condition. There is no distinction in that all have sinned (Rom. 3: 22), so that while there may be some ‘good’ Jews who keep God’s Law (Rom. 2: 29), and some ‘good’ Gentiles who live by ‘the light of nature’ (Rom. 2: 14), Paul held that, fundamentally, human society is in breach of the Law of God and is therefore headed for ultimate disaster, subject, as he put it, to the law of sin and death (Rom. 8: 2). This universal human condition enters the experience of every individual in the desperate moral struggle which Paul has depicted with deep psychological insight in the seventh chapter of Romans: When I want to do the right, only the wrong is within my reach (Rom. 7: 21). The problem which began as a domestic concern within Judaism turned out to be a broader enquiry into the human condition. That is why Paul’s controversy with his Judaic opponents which looks, at first sights, like an antiquated, parochial dispute, turns out to have permanent significance. The only possible solution to this quandary that Paul could contemplate was a fresh divine initiative such as the one taken when he had established the covenant with Israel at Sinai. He now saw that this new initiative had actually taken place when Christ entered history:

What the law could not do because our lower nature robbed it of all potency, God has done – by sending us his Son.

(Rom. 8: 3).

The Divine Initiative – Doctrines & Metaphors:

This divine initiative is an entirely free and authentic, original act of God, conditioned only by his love for mankind while we were yet sinners (Rom. 5: 8). This is what Paul describes as the ‘grace’ of God. The response that is asked for from the people is ‘faith’, or ‘trust’ in God. In writing about this divine initiative in human experience, Paul uses a variety of expressions. The most frequently used was ‘salvation’. In common Greek usage, this word had a wide range of meanings. It could simply mean safety and security, deliverance from disaster, or good health and well-being. In effect, it conveyed the concept of a condition in which ‘all is well’, and the particular way in which that was the case depended on the context in which it was used. In Paul’s writings, as in those of the New Testament authors in general, salvation stands for a condition in which ‘all is well’ in the absolute sense; a condition in which we are secure from all evils that afflict, or menace, the human spirit, here or hereafter. Thus the expression, while strongly emotive, is hardly capable of telling us what precisely, as Paul sees it, God has done for us in Christ.

More illuminating are some of the metaphorical expressions he uses. Three of these have played a major part in the development of Christian doctrine, and need to be looked at more carefully. First, there is the legal, or forensic metaphor of ‘justification’, which we have previously encountered with Tom Wright in the context of the letter to the Galatians (Gal. 2: 15 f), but it is also a major theme in the later letter to the Romans (Rom. 3: 24, 26). Sin is conceived in this context as an offence, or offences, against the Law. The sinner stands at the bar and no-one but a judge with competent authority can condemn or acquit. Before the divine tribunal, the defendant is unquestionably guilty, but God acquits the guilty (Rom. 4: 5). Here Paul is setting out in the most challenging terms his conviction that God takes man as he is, with all his imperfections on his head, and gives him a fresh start so that he can then take on his moral task relieved of the crippling sense of guilt.

Secondly, there is the metaphor of ‘redemption’ (Rom 3: 24; 1 Cor. 1: 30; Eph. 1: 7; Col. 1: 14). The Greek word was used of the process by which a slave acquired his freedom; it means ‘release’, ’emancipation’, or ‘liberation’ (and is translated as such in the NEB). For Paul, the condition of a man caught in the moral dilemma he has described is a state of slavery, since he is unable to do what he wishes to do. But God, exercising all his supreme authority, declares the slave free, and free he is. All that Christ did – his entry into the human condition, his life of service, his suffering and death – may be regarded as the price God pays for the emancipation of the slave. The exultant note of liberation sounds all through the letters as Paul’s own experience as well as that of those he was writing to:

Christ set us free, to be free men.

(Gal. 5: 1)

Thirdly, there is the ritual metaphor of sacrifice. Sin can be regarded not only as a crime against the law, bringing a sense of guilt, or a state of slavery, bringing a sense of impotence, but also as ‘defilement’, which makes a man feel ashamed and disgusted with himself. In ancient religious defilement could be incurred in all sorts of ways, many of them having nothing to do with morals. It was assumed that the defilement could be removed by the performance of the proper ritual, most commonly, and perhaps most efficaciously, by the sacrifice of a victim. This was called ‘expiation’ or, less accurately, ‘atonement’. The metaphor of expiation, drawn from a world of thought quite alien to us, was ready to hand for anyone, like Paul, who was familiar with the elaborate ritual of sacrifice laid down in the Law of Moses, and in his time still practised in the temple at Jerusalem – or indeed for anyone acquainted with the religious rituals of the Greek states. This is the background of what he says about the work of Christ: God designed him to be the means of expiating sin by his sacrificial death (Rom. 3: 25). There is no suggestion, here or elsewhere, that Christ offered himself as a sacrifice to ‘propitiate’ an offended deity. In using the metaphor of sacrifice Paul is declaring his conviction that the self-sacrifice of Christ meant the release of moral power which penetrates to the deepest recesses of the human spirit, acting as a kind of ‘moral disinfectant’.

These are the metaphors which have most captured the imagination of Paul’s readers. His thought has sometimes been obscured through taking one of or another of them by itself, and then forgetting that it is, after all, a metaphor. What he was writing, all the time, was that in Christ God has done for us what we could never do for ourselves. The criminal could not pronounce his own acquittal, nor the slave set himself, nor could the slave set himself free, and God alone could ‘expiate’ the defilement we have brought upon ourselves. In the course of the following passage, perhaps the clearest and most succinct statement of his teaching on this theme:

From first to last this is the work of God. He has reconciled us men to himself through Christ … What I mean is that God was in Christ reconciling the world to himself, no longer holding their misdeeds against them.

The Ministry of Reconciliation:

In the idea of ‘reconciliation’, his thought passed out of mere metaphor and adopted the language of actual personal relations. Many people know something of what it means to be ‘alienated’ or ‘estranged’ – perhaps from their environment or their fellow-men, perhaps from the standards of their society, perhaps, indeed, from themselves. The deepest alienation is from the true end of our being, and that means estrangement from our Maker, out of which comes a distortion of all relationships. The great thing that God, from his side of the gulf that has opened, has put an end to the estrangement; he has reconciled us to himself. Nowhere does he suggest that God needed to be reconciled to us. His attitude towards his creatures is, and always was, one of unqualified goodwill; as Jesus himself said, he is kind to the unthankful and wicked. Out of that goodwill, he has provided the way to reconciliation.

It was entirely in harmony with the prophetic valuation of history as the field of the ‘mighty acts’ of God that Paul saw in the life, death and resurrection of Jesus Christ as one more ‘mighty act’, the ‘fulfilment’ of all that God had promised in the whole history of Israel. In common Jewish belief, the symbol of that fulfilment was the expected ‘Messiah’. After his conversion, Paul accepted what the followers of Jesus were saying, that in him the Messiah had come. But what Paul meant by ‘Messiah’ was something different from any of the various forms of Jewish messianic expectation. The messianic idea had to be re-thought in the light of a new set of facts. One invariable trait of the Messiah in Jewish expectation was that he would be the agent of God’s final victory over his enemies. On the popular level, this meant victory over the pagan empires which had oppressed the chosen people from time to time. In Paul’s thinking, the idea of the messianic victory is completely ‘sublimated’. It is the cosmic powers and authorities that Christ led as captives in his triumphal procession (Col. 2: 15). Here, Paul was drawing on mythology which belonged to the mentality of most men of his time (Rom. 8: 38; Gal. 4: 3; Eph. 6: 12; Col. 2: 8, 15, etc.) The mythology stood for something real in human experience: the sense that there are unexplained factors working behind the scenes, whether in the world or in our own ‘unconscious’, frustrating our best intentions and turning our good to evil.

As Paul saw it, Jesus was, in his lifetime, in conflict not only with his ostensible opponents but with dark forces lurking in the background. It was, Paul says, the powers that rule the world that crucified him (I Cor. 2: 8), perverting the intended good to evil ends, for neither Pilate nor the chief priests and Pharisees meant ill. But in the outcome, Jesus was not defeated, and unclouded goodness prevailed. His resurrection was the pledge of victory over all enemies of the human spirit, for it was the final victory over death, which Paul personifies as ‘the last enemy’ (I Cor. 15: 26).  So, God gives us the victory through our Lord Jesus Christ (I Cor. 15: 57). It is for Paul highly significant that Jesus lived a truly human life, that he was a man and a Jew. But that does not mean that he is just one more individual thrown up by the historical process. On the contrary, his coming into the world can be seen as a fresh incursion of the Creator into his creation. God has now given the light of the revelation of the glory of God in the face of Jesus Christ (II Cor. 4: 6). In the act of creation, according to an influential school of Jewish thought, it was divine ‘wisdom’ that was at work, and Christ himself, Paul wrote, was ‘the wisdom of God’ visibly in action among men (I Cor. 1: 24). According to these Jewish thinkers, this wisdom was the flawless mirror of the active power of God and the image of his goodness (Wisdom of Solomon 7: 26). So Christ, Paul says, is the image of the invisible God (Col. 1: 19).

This was a new historical phenomenon, to be brought into relation with the history of Israel as the field within which the purpose of God was working itself out. The formative motive of that history was the calling into existence of a ‘people of God’ – a divine commonwealth – in and through which the will of God might be done on earth, an ‘Israel’ worth the name. The distinguishing mark of such an ‘Israel’, Paul wrote, was to be found in the promise made to Abraham, the founder of the Hebrew people, that in his posterity all nations shall find blessing (Gal. 3: 8). This ideal had never yet been realised, though in successive periods there had been some who had it in them to become such people, the ‘remnant’ of which prophets spoke (Rom. 9: 27; 11: 5). In the emergent church of Christ, Paul saw the divine commonwealth coming into active existence. If you belong to Christ, he writes, you are the issue of Abraham (Gal 3: 29), i.e. you are the true Israel in whom all nations shall find blessing.

Church & Sacraments:

002 (3)Here we have a pointer to one reason, at least, why Paul set such store by his mission to the Gentiles. The church was the consummation of a long, divinely directed, history. It is a theme to which he returns in the long and intricate discourse in Romans (9-11). The new, supra-national Israel was constituted solely on the basis of ‘belonging to Christ’, and no longer on racial descent or attachment to a particular legal system. Paul wrote: you are all one person in Christ Jesus (Gal. 3: 28). The expression ‘in Christ’ is one which recurs with remarkable frequency throughout Paul’s letters. The reality of the doctrine for which it stands was present in the church from the beginning in the two rites of baptism and the ‘breaking of bread’. It was through baptism that a person was incorporated into the community of Christ’s followers. In its suggestive ritual, in which the convert was ‘buried’ by immersion in water, and came out cleansed and renewed, Paul saw a symbolic re-enactment of the death and resurrection of Christ:

… by baptism we were buried with him and lay dead, in order that as Christ was raised from the dead in the splendour of the Father, so also we might set our feet on the new path of life (Rom. 6: 4).

014

Baptism affirmed the solidarity of all members of the church with Christ. So, even more clearly and emphatically, did the other primitive sacrament of the church. From the first, its fellowship had been centred in the solemn ‘breaking of bread’ at a communal meal. As the bread was broken, they recalled the mysterious words which Jesus had spoken when he broke bread for his disciples at his last supper: ‘This is my body’ (I Cor. 11: 23 f.). Reflecting on these words, Paul observed, first, that in sharing bread the company established a corporate unity among themselves: We, many as we are, are one body, for it is one loaf of which we all partake (I Cor. 10: 17). Also, Christ himself had said, This is my body. Consequently, when we break the bread, it is a means of sharing the body of Christ (I Cor. 10: 16). The church, therefore, is itself the body of Christ; he is the head, and on him, the whole body depends (Eph. 4: 16). It is in this way that the new people of God is constituted, ‘in Christ’.

005

In all forms of Jewish messianic belief, it was common ground that the Messiah was, in some sense, representative of Israel in its divine calling and destiny. Paul presses this idea of representation further by stating that those who adhere to Christ in sincere faith are identified with him in a peculiarly intimate way as if they were being included in him in his own being. He was the inclusive representative of the emergent people of God. Another way of putting it is to say that Christ is the second ‘Adam’, symbolic of the new humanity of which the church was the head. In the Jewish schools of thought where Paul had his training, there was much speculation about the ‘First Adam’ and about the way in which all men, as ‘sons of Adam’, are involved in his fortunes as depicted mythologically in Genesis. Paul takes up this idea: mankind is incorporate ‘in Adam’; emergent new humanity is incorporate ‘in Christ’: As in Adam all men die, so in Christ, all will be brought to life (I Cor. 15: 22; Rom. 5: 12-14). Once again, we see here a fresh expansion of the messianic idea.

The church, as the new ‘Israel of God’, in its essential nature was a united entity and this unity, he argued, should be reflected in the life of every local congregation; he was dismayed to see it being disrupted. In particular, there were persisting influences, both pagan and Jewish, in the minds of those so recently converted. Paul discusses, for example, divergences among Christians about the continued observance of Jewish holy days and food regulations (Rom. 14), and, on the other side, about the extent to which they might share in the social life of their pagan neighbours without sacrificing their principles (I Cor. 8: 1-13; 10: 18-33). But apart from such special discussions, Paul insisted on the idea of the church as a body, analogous to a living organism, in which the parts, while endlessly various, are interdependent and subordinate to one another, and each makes its indispensable contribution to the well-being of the whole. There is a passage in his First Letter to the Corinthians (12: 14-27) which is the classical statement of the idea of the social organism. He develops this idea in relation to his governing conception of the church as the body of Christ. In all its members, it is Christ who is at work, and God in Christ, through his Spirit:

There are varieties of gifts, but the same Spirit. There are varieties of service, but the same Lord. There are many forms of work, but all of them, in all men, are the work of the same God.

(I Cor. 12: 4-11).

We can see from the lists of ‘services’ in other letters (Rom. 12: 6-8; Eph. 4: 11 f.) just how complex and sophisticated the activities of the ‘primitive’ church had already become in Paul’s time. It is in this context that Paul develops his doctrine of the Spirit, which is another of his most original contributions to Christian thought. It was an innovation rooted in what he had taken from his own Jewish background as well as from the first Judaic Christians. In some forms of Jewish messianic expectation, it was held that in the days of the Messiah, or in the age to come, the divine Spirit, which was believed to have animated the prophets and heroes of Israel’s remoter past, would be poured out afresh, and in a larger measure (Acts 2: 16-18). The early followers of Jesus, when the realisation had broken upon them that he had risen from the dead, had experienced an almost intoxicating sense of new life and power. It was accompanied, as often happens in times of religious ‘revival’, by abnormal psychic phenomena, including visions, the hearing of voices, and ecstatic utterance or ‘speaking with tongues’. The early Christians valued these as evident signs that God was at work among them through his Spirit. These abnormal phenomena reproduced themselves in the new Christian communities which sprang from Paul’s mission to the Gentiles, and here they created an exciting atmosphere which he also saw to be full of danger.

Liberty & the Gifts of the Spirit:

The situation needed careful handling since Paul did not want to be seen as damping down the enthusiasm of which these strange powers were one expression (I Thess. 5: 19-21). Nor did he wish to deny that they could be the outcome of genuine inspiration. He knew from his own personal experience what it was to have visions and to hear voices (II Cor. 12: 1-4), and he could himself ‘speak with tongues’ (I Cor. 14: 18). But there were other ‘gifts of the Spirit’, less showy, but in the end far more important to the community, such as wisdom, insight, powers of leadership, the gifts of teaching, administration, and the meeting of needs of those in states of deprivation and/or distress (Rom. 12: 6-8; I Cor. 12: 28). These were gifts which helped ‘build up’ the community (I Cor. 14:12) and in emphasising them Paul diverted attention away from the abnormal and exceptional to such moral and intellectual endowments as any society would wish to find among its members. It was their devotion to such endowments to the common good that gave them real value.

It was this original concept of the Spirit as the mode of Christ’s own presence in his church opens up a new approach to ethics. Paul found himself obliged to meet a formidable challenge to his message that the Christian is free from the ‘bondage’ of the law since Christ annulled the law with its rules and regulations (Eph. 2: 15). This kind of language ran the risk of being misunderstood. His Jewish critics, both inside and outside the church, suspected that in sweeping away the discipline of the Mosaic Law he was leaving his Gentile converts without moral anchorage in a licentious environment. Paul scarcely realised at first how open to misconstruction his language was. He soon discovered that he was widely understood to be advocating a purely ‘permissive’ morality, which was in fact far from his intention. People were claiming, We are free to do anything (I Cor. 6: 12; 10: 23), in the belief that they were echoing his own views. He did point out that there were some obvious limits on freedom and that Christian morality was not conformity to an external code but sprang from an inward source. The transformation which this involved was made effective by the work of the Spirit within as the true source of Christian character and action:

“We are free to do anything,” you say; but does everything help to build up the community?

(I Cor. 10: 23)

You were called to be free men, only do not turn your liberty to license for your lower nature.

(Gal. 5: 13)

Let your minds be remade, and your whole nature transformed; then you will be able to discern the will of God, and to know what is good, acceptable and perfect.

(Rom. 12: 2)

The harvest of the Spirit is love, joy, peace, patience, kindness, goodness, fidelity, and self-control. There is no law dealing with such things as those. 

(Gal. 5: 22 f.).

The church was under a ‘new covenant’, which was not, like the ‘old covenant’, guaranteed by a single code of commands and prohibitions engraved letter by letter upon a stone (II Cor. 3: 7), but by the Spirit animating the whole body of the church. But that Spirit was not simply an ‘inner light’, but the Holy Spirit, the Spirit in the church which is the Spirit of Christ working in the members of his body. This was the historical Christ who had lived and taught, died and rose again. Christians who had received the Gospel and teaching that went with it were in a position to know what it was like to be ‘Christlike’ in character and conduct, and this was an objective standard by which all inner promptings could be brought to the test. It might even be described as the law of Christ (Gal. 6: 2; I Cor. 9: 21), but Paul was obviously cautious of using such quasi-legal language; he did not wish to be introducing a kind of new Christian legalism. The ‘law of Christ’ and the ‘life-giving law of the Spirit’ are, for Paul, one and the same thing (Ro. 8: 2). Sometimes Paul wrote as if the ‘reshaping’ of the mind of the Christian took place almost immediately upon their becoming believers, but there are sufficient passages in his letters which reveal that he was aware that the process might be gradual, perhaps lengthy (Gal. 4: 19; Eph. 4: 13; I Cor. 9: 26) and possibly never completed in this life (Phil. 3: 12-14). But once the process was genuinely underway, a believer was ‘under the law of Christ’, and Christ himself – not the Christian’s own ideas, not even in the end, his conscience – is the judge to whom he defers in all his actions (I Cor. 4: 3 f.).

Loving-kindness – The Law of Christ & Social Ethics:

The ‘law of Christ’ is, therefore, Christ himself working through his Spirit in the church to give ethical direction. And it is all that we know of Christ that comes into it – his teaching, the example of his actions, and the impact of his death and resurrection. These acted as influences on Paul’s thought, not as from outside, but creatively from within. His ethical judgements are informed by the Spirit of Christ and yet are intimately his own. That is why the law of Christ, while it commands him absolutely, can never be thought of as a ‘bondage’, as the old law with its rules and regulations; where the Spirit of the Lord is, there is liberty (II Cor. 3: 17). Paul’s ethical teaching, therefore, is the application of what it means to be ‘Christlike’. His death is the commanding example of self-sacrifice for the sake of others (Gal. 2:20; Eph. 5: 2, 25), and it was his expression of his limitless love for mankind (Rom. 8: 34 f.; Eph. 3: 18 f.).

It is this quality of love, above all, that Paul holds up as the essence of what it means to be ‘Christlike’, and as the basic and all-inclusive principle of Christian living (Rom. 13: 8-10; Gal. 5: 14; Col. 3: 14; Eph. 1: 4). The word he uses is the almost untranslatable agape, a word first brought into common use in a Christian setting. It can be rendered by the older use of the word charity, from the Latin Caritas. ‘Agape’ includes feelings of affection (Rom. 12. 9 f.), but it evokes, more fully and fundamentally, the energy of goodwill or ‘loving kindness’ emanating unconditionally towards others, regardless of their merit, worthiness or attractiveness. The eloquent passage in I Corinthians 13, which has the feeling of a hymn to agape, contains pointers to the kind of attitude and behaviour it inspires, and in this context, it is presented as the highest of all ‘gifts of the Spirit’ (I Cor. 12: 31; 14: 1). It is in this ‘hymn’ that the ‘law of the Spirit’ and the ‘law of Christ’ become intertwined and thereby completely indistinguishable.

Agape, then, is the source of the distinctively Christian virtues and graces of character. It is also the most constructive principle in society; it is love that builds (I Cor. 8: 1). Thus the ideas of the building of the body and the centrality of love imply one another and form the effective basis for Paul’s teaching on social ethics. The whole of Christian behaviour can be summed up in the maxim, Love one another as Christ loved you (Eph. 5: 1; Gal. 5: 13 f.; I Thess. 4: 9; Col. 3: 14). This does not mean, however, that Paul is content to say, Love and do as you please. Nor, on the other hand, does he undertake to show how detailed rules of behaviour could be derived deductively from a single master-principle. Ethical behaviour is essentially an individual’s response to actual situations in which he finds himself in day-to-day living as a member of society. Paul envisages his readers not just in any society, but in the particular society in which their daily lives must be lived, namely the Graeco-Roman world, which he knew so well, with its political, legal and economic institutions, and within that world, the young Christian communities with their distinctive ethos and unique problems. He indicates, always in practical terms, how this whole network of relations may be permeated with the Christian quality of living.

How close these immature Christians stood to the corruptions of paganism, and how easily they could relapse into them can be gathered by some of the startling remarks which he lets fall about his converts (I Cor. 5: 1 f.; 6: 8-10; Col. 3: 5-7; I Thess. 4: 3-8), as well as from the passion with which he insists that there must be a complete break with the past (Col. 3: 5-10). So alarmed was he at the possibility of the infection of immorality that he sometimes writes as if the only safe way of avoiding this was for the church to withdraw from pagan society altogether (II Cor. 6: 14-18); but he had to explain that this was not his real intention: the idea that Christians should avoid dangerous contacts by getting right out of the world he dismisses as absurd (I Cor. 5: 9-13). In fact, it is clear that he envisaged Christians living on good terms and in normal social intercourse with their pagan neighbours (I Cor. 10: 27 f.). Their task was the more difficult one of living as full members of the society in which their lot was cast, while firmly renouncing its corruptions; to be in it, but not of it. But although deeply corrupted, Graeco-Roman civilisation was not without moral ideals. A certain standard of what was ‘fitting’ was widely accepted, at least in public. The Stoics spoke of it as the general feeling of mankind (communis sensus hominum), and there was a genuine desire to see this standard observed in corporate life. Paul was well aware of this, as he shows when he enjoins his readers: Let your aims be such as all men count honourable (Rom. 12: 17). Even after his fierce castigation of pagan vices at the beginning of his Letter to the Romans he goes on to write that the good pagan may do God’s will by the light of nature; his conscience bears true witness (Rom. 2: 14 f.). There is a broad universality about what he writes to the Philippians:

All that is true, all that is noble, all that is just and pure, all that is lovable and gracious, whatever is excellent and admirable – fill all your thoughts with these things.

(Phil. 4: 8)

It is therefore not surprising that Paul was concerned to work out his sketch of Christian behaviour within the framework of Graeco-Roman society as it actually existed, rather than as Christians might have wanted it to be. The empire was, for him, part of the divinely given setting for a Christian’s life in the world, and he made it clear that he would be following the law of Christ in obeying the Roman law, respecting the magistrates, and paying his taxes. This was an obligation imposed not merely by fear of retribution but by conscience. In fact, the fulfilment of such obligations is an application of the maxim, Love your neighbour as yourself (Rom. 13: 1-10). Similarly, in dealing with family life he took over a general scheme current among Stoics and moralists at the time which assumed the existing structure of the Graeco-Roman household, with the paterfamilias as the responsible head, and the other members, including the slaves, having their respective obligations (Eph. 5: 21 – 6: 9; Col. 3: 18 – 4: 1), and indicated how within this general structure Christian principles and values could be applied.

As far as Paul is concerned, marriage is indissoluble for Christians because there is a saying of the Lord to that effect (I Cor. 7: 10 f.; Mark 10: 2-9). Beyond that, because in Christ there is no distinction between man and woman (Gal. 3: 28), although the husband is usually the head of the household, the marriage relation itself must be completely mutual as between husband and wife. Neither can claim their own body ‘as their own’ (I Cor. 7: 4). This bond is so sacred that in a mixed marriage the ‘heathen’ spouse is ‘holy’ to God, as are the children of such a marriage (I Cor. 7: 14). So the natural ties of family relationships are valid within the Christian fellowship which is ‘the body of Christ’. However, in I Cor. 7: 26-29, Paul apparently ‘entertained’ the belief that family obligations were of limited relevance since the time we live in will not last long. It was only by the time he wrote to the Colossians that he had fully accepted the principle that family life should be part of life ‘in Christ’, though even then he only gave some brief hints about what its character should be (Col. 3: 18-21).

The Graeco-Roman household also included slaves, and here again, Christian principles and values began to make inroads into this practice. It was a fundamental principle that in Christ there was neither slave nor free man (Gal. 3: 28, Col. 3: 11). Accordingly, there is a level on which their status is equal:

The man who as a slave received the call to be a Christian is the Lord’s freedman, and, equally, the free man who received the call is a slave in the service of Christ.

(I Cor. 7: 22)

In writing to the Colossians he urges slaves to give their service…

… as if you were doing it for the Lord and not for men… Christ is the Master whose slaves you must be; … Masters, be fair and just to your slaves, knowing that you too have a master in heaven. 

(Col. 3: 23 f.; 4: 1)

The Christian ideal of free mutual service transcended the legal relations of master and slave. The letter to Philemon is a short ‘note’ in which Paul deals with the particular case of the recipient’s runaway slave, Onesimus, who had also helped himself to his master’s cashbox. Somehow or other Paul came across him, and converted him. Under Roman law, anyone harbouring a fugitive slave was liable to severe penalties, and a runaway recovered by his master could expect no mercy. Paul decided to send Onesimus back to his, trusting that the ‘law of Christ’ would transform their relationship from within, without disrupting the civil order, and in Philemon’s readiness to take a fully Christian view of the matter:

Perhaps this is why you lost him for a time, that you might have him back for good, no longer as a slave, but as more than a slave, as a dear brother. 

(Philemon 12-16)

004

Paul’s Eschatology – Christ, the Church & the Future:

The permeation of the church, and ultimately of society, with the Christian quality of life gives actuality to Paul’s doctrine of the indwelling of Christ, through his Spirit, in the body of his followers, the church. It is not simply the experience of an individual, but a force working in history. But if Christ is thus present in the church, then he has to be known not only through his historical life, supremely important as that is, but also in what he is doing in and through the church in the present and in the future into which the present dissolves at every moment. His brief career on earth had ended, so far as the world, in general, could see, in failure. His disciples may have known better, but how was the world to know? For many early Christians, the very short answer to this question that, very shortly, he would ‘come again’, and then ‘every eye shall see him’ (Rev. 1: 7). Paul began by sharing this belief. At the time when he wrote his earliest surviving letters (as they probably are), to the Thessalonians, he seems to have had no doubt that he and most Christians would live to see the ‘second advent’ (II Thess. 2: 1-3; 4: 15). Even when he wrote his first letter to the Corinthians he was still assured that ‘we shall not all die’ (I Cor. 15: 51). Before he wrote the second letter there was an occasion when his life was despaired of (II Cor. 1: 9), and it may be that for the first time he faced the likelihood that he would die before the Day, and in that way ‘go to live with the Lord’ (II Cor. 5: 8). At any rate, from this time we hear little more of the expectation of earlier years.

007

Tom Wright suggests that when writing II Thessalonians, Paul had perhaps foreseen the fall of Jerusalem of AD 70, quite possibly through a Roman emperor doing what Caligula had so nearly done. The ultimate monster from the sea, Rome itself, would draw itself up to its full height, demolishing the heaven-and-earth structure that had (according to Jesus) come to embody Jeremiah’s “den of robbers.” Jesus would then set up his kingdom of a different sort, one that could not be shaken. But if Jerusalem were to fall to the Romans, Paul had to get busy, because he knew what reactions such a terrible event would produce. Gentile Christians would claim that God had finally cut off the Jews, leaving ‘the church’ as a non-Jewish body. Christianity would become ‘a religion’ to be contrasted (favourably, of course) with something called ‘Judaism’. Conversely, Jewish Jesus-followers would accuse their Gentile brethren – and particularly the followers of Paul – of having precipitated this disaster by imagining that one could worship the true God without getting circumcised and following the whole Torah. And Jews who had rejected the message of Jesus as Messiah would be in no doubt at all that all this had happened because of this ‘false prophet’ and the renegade Saul, who had led Israel astray. Wright’s supposition leads him to believe that Paul was therefore determined…

 … to establish and maintain Jew-plus-Gentile communities, worshipping the One God in and through Jesus his son and in the power of the spirit, ahead of the catastrophe.

Only in this way, he believed, could this potential split, the destruction of the ‘new Temple’ of I Corinthians 3 and Ephesians 2, be averted. This is why Paul insisted, in letter after letter, on the unity of the church across all traditional boundaries. This was not about the establishment of a new ‘religion’ and had nothing to do with Paul being a “self-hating Jew”. This anti-Semitic slur is still found in ill-informed ‘studies’ of his work, but Paul affirmed what he took to be the central features of the Jewish hope: One God, Israel’s Messiah, and resurrection itself. For him, what mattered was messianic eschatology and the community that embodied it. The One God had fulfilled, in a way so unexpected that most of the guardians of the promises had failed to recognise it, the entire narrative of the people of God. That was what Paul had been preaching in one synagogue after another. It was because of that fulfilment that the Gentiles were now being brought into the single family. The apostle came to be less preoccupied with a supposedly imminent ‘second advent’ as he explored the range of Christ’s present activity in the church. He saw the church expanding its influence abroad, and developing internally the complexity that marks the evolution of a living organism. If all this raised some problems, it was all part of the growth of the body – of Christ’s body – and it was Christ’s own work:

It is from the Head that the whole body, with all its joints and ligaments, receives its supplies and thus knit together grows according to God’s design.

(Col. 2: 19)

005

This, as Paul saw it, was the way in which Christ is revealed to the whole universe (Eph. 3: 10). Nor is there any limit to this growth, until we all, at last, attain the unity inherent in our faith (Eph. 4: 13). In the church, Paul saw men actually being drawn into unity across the barriers erected by differences of ethnicity, nationality, language, culture or social status. He was powerfully impressed by the reconciliation of Jew and Gentile in the fellowship of the church (Eph. 2: 11-22). In this, as his horizons widened, he saw the promise of a larger unity, embracing all mankind (Rom. 11: 25-32).  In this unity of mankind, moreover, he finds he finds the sign and pledge of God’s purpose for his whole creation. In a passage which has much of the visionary quality of poetry or prophecy, he pictures the whole universe waiting in eager expectation for the day when it shall enter upon the liberty and splendour of the children of God (Rom. 8: 19-21). In the church, therefore, can be discerned God’s ultimate design to reconcile the whole universe to himself… to reconcile all things, whether on earth or in heaven, through Christ alone (Col. 1: 20). Such was the vision of the future which Paul bequeathed to the church for its inspiration. In a sense then, he continued to believe that he was living in the last days. For him, God had, in sending the Messiah, had brought the old world of chaos, idolatry, wickedness, and death to an end. Jesus had taken its horror onto himself and had launched something else in its place. But, as Tom Wright puts it…

… that meant that, equally, Paul was conscious of living in the first days, the opening scenes of the new drama of world history, with heaven and earth now held together not by Torah and Temple, but by Jesus and the Spirit, pointing forward to the time when the divine glory would fill the whole world and transform it from top to bottom.

009

This vision was not to be found in the non-Jewish world of Paul’s day. It was a thoroughly Jewish eschatology, shaped around the one believed to be Israel’s Messiah. Paul believed, not least because he saw it so clearly in the scriptures, that Israel too had its own brand of idolatry. But the point of Jesus’s ‘new Passover’ was that the powerful ‘gods’ and ‘lords’ to which mankind had given away their authority, had been defeated. The resurrection proved it and had thereby launched a new world with a new people to reflect the true God into that new world. That is why Paul’s Gentile mission was not a different idea from the idea of forgiveness of sins or the cleansing of the heart. It was because of the powerful gospel announced and made effective those realities that the old barriers between Jew and Greek were abolished in the Messiah. That is why Paul’s work just as much as ‘social’ and ‘political’ as it is ‘theological’ or ‘religious’. Every time Paul expounded ‘justification’, it formed part of his argument that in the Messiah there was a single family consisting of believing Jews and Gentiles, a family that demonstrated to the world that there was a new way of being human. Paul saw himself as a working model of exactly this:

Through the law I died to the law, so that I might live to God.

Sources:

C. H. Dodd (1970), Paul and His World; The Thought of Paul, in Robert C Walton (1970), A Source Book of the Bible for Teachers. London: SCM.

N. T. Wright (2018), Paul: A Biography. London: SPCK.

Alan T. Dale (1979), Portrait of Jesus. Oxford: Oxford University Press.

 

Paul of Tarsus: Jew, Roman & Christian Missionary to the Gentiles – Part Three   Leave a comment

Part Three: The Third Missionary Journey, Jerusalem & Rome.

005

Chronology:

The chronology of Paul’s career cannot be fixed precisely, but fortunately, we have one precise date to start from. The proconsul before whom Paul was cited at Corinth on his first visit there was Junius Annaeus Gallio, who was known to have held the appointment from July AD 51 to June AD 52. Based on the reports of this visit in Acts, Paul was in Corinth from early in 50 to late 51. From this fixed point, we can then calculate backwards and forwards, using the indications of time supplied in Paul’s own letters or in Acts. If Paul reached Corinth early in 50, then his ‘Second Missionary Journey’ must have begun in 49, and the visit to Jerusalem which preceded it, when he came to an agreement with the leaders of the church there, would presumably have taken place in AD 48. Paul dates his earlier visit to Jerusalem fourteen years before, pointing to AD 35, three years after his conversion, which has therefore been tentatively dated to AD 33. When exactly Paul arrived at Ephesus is a matter of conjecture, but we know that he established himself there for a full three years. His stay there seems to fall between 54 and 57 AD, rather than any earlier, and it was between these years that he undertook his ‘Third Missionary Journey’.

004

Ephesus & Corinth:

The ‘Third Missionary Journey’, through the interior of Asia Minor, is given the most cursory treatment in Luke’s diary which constitutes much of the Acts of the Apostles. He seems to be in a hurry, as Paul himself probably was, to reach Ephesus (Acts 18: 23; 19: 1). It is evident that he had formed definitive ideas about the most effective way of conducting his mission. He decided not to cover ground by moving rapidly from place to place, but to settle, as he had done at Corinth, in a suitable centre from which he could reach a whole province. Ephesus was to prove to be such a centre as one of the principal cities of the province of Asia, with excellent communications by land and sea. Settled by Greeks in antiquity, but always with something oriental about it, it had been a meeting place of East and West long before the conquests of Alexander had inaugurated the Hellenistic age. Its world-famous temple was dedicated to the native Anatolian fertility-goddess, Artemis, or Diana to the Romans (Acts 19: 27; 34 f.), though she had little in common with the virgin huntress of the classical pantheon. From ancient times a seat of Greek philosophical thought, Ephesus was also hospitable to all manners of superstitions, and in Paul’s time it was notorious as a centre of the ‘black arts’ of magic (Acts 19: 18 f.). This was the place which for the next three years or so was to be Paul’s headquarters (Acts 20: 31). There are evident signs that this was a planned strategy on his part. Ephesus was another meeting point of trade routes and cultures, and therefore an excellent place from which to disseminate the gospel.

002

Paul arrived in Ephesus and began as always in the synagogue, this time for three months. Opposition grew, however, as the disturbing implications of Paul’s way of reading the familiar stories dawned upon the puzzled hearers. Resistance hardened, and this may have been one of the occasions when submitting to synagogue discipline, Paul received the official Jewish beating of forty lashes. He tells us that he had received this five times, which in itself indicates his steady commitment to working with the synagogue congregations as long as he could since he could easily have avoided the punishment by simply not turning up. Some of the Jewish community in Ephesus had begun to spread rumours about what this “Messiah cult” was doing. From later writings, we can guess at the sneering comments about what these ‘Jesus-worshippers’ were up to behind closed doors, with men and women meeting together and talking about a new kind of “love,” not to mention the disturbing gossip about eating someone’s body and drinking their blood. So Paul realised, as he had done in Corinth, that he could no longer treat the synagogue as his base. It was time to move elsewhere. He formally ‘withdrew his converts’ and established himself on neutral territory in a lecture hall in the city, which he rented. For the next two years, he divided his time between his tent-making business and the public exposition of the faith. He held daily conferences at the hall, open to all comers, which attracted numbers of residents to the city (Acts 19: 8-10). People came from far and wide, spent time in the city, and then went on their way. They chatted about anything strange or new that they had come across in their travels. The group of early Christians who met in the lecture hall was one of these.

By this time, Paul had built up an efficient ‘staff’, whose names keep recurring in his letters – Timothy (Rom. 16: 21; 1 Cor. 4: 17; 16: 10; Phil. 2: 19-23 etc.), Luke, Tychicus (Eph. 6: 21; Col. 4: 7; II Tim. 4: 12; Titus 3: 12) and several others, though Silas had, by this time, faded out of the narrative. They were available either to work by his side at the headquarters or to be sent where they could be useful in keeping in touch with churches already founded, or in breaking new ground. It was in this way that Paul’s mission in the province spread. We happen to learn from his letters the names of the three up-country towns where churches were founded without any visit from the apostle himself – Colossae, Laodicea and Hierapolis (Col. 1: 7; 2: 1; 4: 13-16) – and there were certainly others. The author of Acts says, perhaps with some exaggeration, that…

…the whole population of the province of Asia, both Jews and pagans, heard the word of the Lord.

(Acts 19: 10)

Meanwhile, however, trouble was brewing. There was furious opposition from the Jews (Acts 20:19), and some from pagan quarters (Acts 19: 23-27), though we hear also of some of the dignitaries of the province who were friendly towards him (Acts 19: 31). We have some record both in Acts and in the letters (I Cor. 15: 32; II Cor 1: 8). From the letters to the Corinthians we also learn something that the author of Acts does not tell us, that Paul was, at this time, driven almost to distraction by disorder in the church in Corinth. In a climactic passage of his letter to the Galatians, he had pointed out that the Messiah’s people had ‘died’; they had left behind their old identities as Jews or Gentiles and had come into a new identity (Galatians 2: 19-21). That was, in part, why the gospel was “a scandal to Jews,” but, at the same time, only makes sense within a deeply Jewish, messianic view of the world. Charged with his specific responsibility, Paul was able, without compromising that messianic identity, to live alongside people of all sorts, sharing their customs while he was with them. When he had dinner with Jewish friends, they would have eaten ‘kosher’ food together, and when he went to dinner with non-Jewish friends, he would have eaten whatever they put in front of him (I Cor. 10: 27). What would then have made the difference was ‘conscience’, not Paul’s, but that of anyone else who might have been offended or who might be led back into idolatry.

005

This must have been a much harder path to tread than that sketched in the apostolic letter issued after the Jerusalem Conference in which simple abstinence from all relevant foods was enjoined. Paul not only thought that this was unnecessary, but that it violated the fundamental principles of Jewish belief itself. His own pragmatic solution must have seemed not just paradoxical, but also perverse to some. For instance, a Jewish family who had shared a meal with Paul and watched him keep all the Jewish customs must have found it strange that the same week he had dined with a Gentile family and eaten what they were eating, though a Gentile family would have seen little harm in it. But, once again, Paul is teaching in his letter to the Corinthians that they should think like the people of the Messiah, building on the foundation of Israel’s scriptures, interpreting them afresh in the light of the crucified and risen Messiah himself. So in Chapter eleven of his epistle, he deals with the problems of the family meal, the Lord’s Supper or ‘Eucharist’. Then in Chapter twelve, he addresses the question of unity in the fellowship and the way in which the Spirit gives to each member of ‘the Messiah’s body’ different gifts to be used for the benefit of all. In Chapter fourteen, Paul applies this to the corporate worship of the church, following his exquisite poem about divine love, agape, in chapter thirteen. In this, Paul is not just teaching them ‘ethics’, but also to think eschatologically:

We know, you see, in part;

We prophesy in part; but, with perfection,

The partial is abolished. As a child

I spoke, and thought, and reasoned like a child;

When I grew up, I threw off childish ways.

For at the moment all that we can see

Are puzzling reflections in a mirror;

But then I’ll know completely, through and through,

Even as I’m completely known. So, now,

Faith, hope and love remain, these three; and, of them

Love is the greatest.

(I Cor. 13: 9-13).

Love is not just a duty. Paul’s point is that love is the believer’s destiny. It is the reality that belongs to God’s future, glimpsed in the present like a puzzling reflection, but waiting there in full reality for the face-to-face future. And the point is that this future has come forward to the present time in the events involving Jesus and in the power of the spirit. That is why love matters for Paul even more than faith, which many have seen as his central theme. Love is the present virtue in which believers anticipate and practice the life of the ultimate life to come. That’s why the final theological chapter, fifteen, dealing with the resurrection of the body, is the centre of the gospel. It is also the beginning of a study I have made elsewhere on this website in a series of articles examining the role of eschatology in Christian thought from Paul onwards. Paul’s main point in relation to the fulfilment of Israel’s hope is about messianic eschatology. He is not saying, “We Jesus-followers have found a better sort of religion than the old Jewish one.” But if Israel’s Messiah has come and has been raised from the dead, then those who follow him are the true people of God. This is blunt but consistent and precisely what the followers of the other first-century Jewish leaders would have said. It was not disloyalty to Israel’s God, but the contested messianic loyalty that characterised Paul’s missionary thought and journeys throughout.

Jesus had described himself at his trial by the Sanhedrin as the ‘Son of Man’, which was the Hebrew and Aramaic way of saying ‘man’ and could even be used to describe the Jewish people themselves who believed themselves to be ‘God’s People’. Jesus used the words not just to describe his own ministry, but about himself and his friends, the new ‘People of God’. The word ‘Christ, the Greek translation of ‘Messiah’, meaning ‘the one who is anointed’, was a word Jesus seemed not to like and was more wary of using, including of himself. When Peter had used the word of him, he rebuked him for doing so. It was a word with a long history. Kings had been ‘anointed’ and prophets had been spoken of as ‘anointed’. The word was even used of a foreign emperor, Cyrus. In the years before Jesus began his ministry, the word had come to represent God’s ‘Chosen Leader’ whom the Jewish people expected God to send as their deliverer. But this ‘Chosen Leader’ was thought of in many different ways – sometimes as a supernatural figure, sometimes as a soldier. Yet although he did not like the word and did not use it of himself, Pilate had had him executed as a ‘messiah’, a claimant to the leadership of the Jewish people – ‘the Jewish King’, as he had put it on the official death-notice on the cross.

It seemed to Jewish Christians that no word described him better – he was ‘God’s Chosen Leader’. They began to talk about him as ‘Jesus the Messiah’, where ‘Messiah’ is a simple descriptive name. When ‘Messiah’, however, was translated into Greek as ‘Christ’, it began to change its meaning. Greek-speaking ‘foreigners’ didn’t understand it and simply used it as Jesus’ second name. Paul, of course, knew the Jewish world from the inside and used the word ‘Christ’ in his letters to describe the whole influence of Jesus – his life in Palestine and the new experience of God which he made possible, so that he could use the words ‘Spirit’, ‘Spirit of God’ and ‘Spirit of Christ’, as we have seen, to describe this new experience. Paul was struggling with an almost impossible task, and he was aware of how difficult it was. But to talk about Jesus as though he was not just a good man who had died was to be false to what he felt in his heart the new divine experience to be. His meeting with the Messiah on the Damascus Road fulfilled everything and thereby changed everything, as the following statement made clear:

Whatever I had written in on the profit side, I calculated it instead as a loss – because of the Messiah. Yes, I know that’s weird, but there’s more: I calculate everything as a loss, because knowing King Jesus as my Lord is worth far more than everything else put together! In fact, because of the Messiah I’ve suffered the loss of everything, and I now calculate it as trash, so that my profit may be the Messiah, and that I may be discovered in him, not having my own covenant status defined by the Torah, but the status which comes through the Messiah’s faithfulness: the covenant status from God which is given to faith. This means knowing him, knowing the power of his resurrection, and knowing the partnership of his sufferings. It means sharing the form and pattern of his death, so that somehow I may arrive at the final resurrection from the dead.

(Phil. 3: 7-11).

003

The Messiah regarded his status, “equality with God”, not as something to exploit, but as committing him instead to the life of the ‘servant’ and the shameful death of the ‘slave’. That is why he was now exalted as Lord over all. ‘Lord’ was another word the early Christians used as a common way of identifying Jesus; he was ‘the Lord Jesus Christ’. The word ‘Lord’ had been used for God in the Old Testament; God was ‘Lord’. It was also used to describe the Roman Emperors and some of the pagan gods. As Paul once wrote, There are many gods and many lords. So it came to be used of Jesus; to say that “Jesus is Lord” became the simplest way for believers to proclaim their Christian faith. It carried a sense of his presence, his love and his forgiveness, of the power to live in his way, which He gave to all who accepted his love. This is what lay at the back of the struggle to find words that really described what Jesus meant to his followers. The passage above is focused not just on a belief or theory about the Messiah, but on personal knowledge. Paul wrote of knowing King Jesus as my Lord, of knowing him, knowing the power of his resurrection, and knowing the partnership of his sufferings. Paul knew the theory thoroughly, but it meant nothing without the awareness of the person and presence of Jesus himself. His personal ‘knowledge’ of the Messiah found intimate expression in suffering. He speaks of this as a ‘partnership’, which is a translation of the Greek word koinonia, giving us synonyms such as ‘fellowship’ or ‘sharing’. It expressed a mutual belonging for which modern English does not provide exact words.

Paul had come to the point where he was content to share the Messiah’s death in order that he might arrive with him at the ultimate hope of Israel, ‘the resurrection from the dead’.  The ancient story of Israel had been fulfilled in the Messiah, and all Paul’s previous zeal for God and the Torah had to be counted as “trash” by contrast. That’s why he ‘forgot’ about his past and, like an athlete with his eye on the finishing line, aims to strain every nerve to go after what’s ahead. Then comes the point of all this for the Philippians: they must learn to imitate him, as he is imitating the Messiah (Phil. 3: 13-19). But how could the Gentile Christians do this? They had not been zealous Jews, eager for the Torah, but they all had their own status, personal and civic pride. Even if they lacked status, because they were poor, or slaves, or women (though some women, like Lydia, were independent and free), they all had the standing temptation to lapse back into pagan lifestyles. So whether they were Romans reverting to proud colonial ways or simply people who found themselves lured back into sensual indulgence, they must instead resist and find instead the way of holiness and wholeness shaped by the Messiah himself, by his choice of the way of the cross, by his status as the truly human one, the true embodiment of the One God (Tom Wright).

Colossae & Corinth (again):

Paul’s later letters to both the Ephesians and Colossians are both deeply Jewish in their orientation, only making sense within that worldview. Nineteenth-century Protestantism didn’t favour Jewish thought, and didn’t want Paul to be too Jewish and, more recently, some scholars have tended to demote the two epistles as anathema to the more ‘liberal’ agenda they find in Galatians and Corinthians. Tom Wright claims that this is a mistake, resulting from contemporary ideology and moralising which seeks to ‘pigeon-hole’ Paul. Colossians was written, it appears, to a young church. Paul had been informed of its existence by Epaphus, himself from Colossae, who seems to have been converted by Paul in Ephesus and to have returned home to spread the word. Paul’s epistle to the Colossians was written at Rome, when he was in prison in Rome, shortly before his martyrdom, in about AD 63. Colossae had been a great city, but had very much declined, and was now the smallest of the three neighbouring cities in the valley of the Lycus. Laodicea and Hierapolis were still prosperous by comparison. Its church was the most insignificant of the churches which received a letter from Paul, and it was scarcely mentioned in later times. Neither in this epistle nor in the Acts is there any evidence that the apostle ever visited the Colossians. But he had “heard of their faith” (I: 4, 9) and states that they “had not seen his face in the flesh (2: 1). Nevertheless, Paul was praying for the church to grow in faith, wisdom, and understanding and to be able to draw on the “power” of Jesus in living and working to his glory (Col. 1: 9-11). In particular, Paul longed for them to develop and enrich the practice of giving thanks. To that end he supplies them with a poem, like that written to the Philippians (chapter two, above), celebrating the universal lordship of Jesus over all the powers of the world. Part of the meaning of this poem was that it was written by someone in prison. According to Tom Wright, it invites…

… those who read it or pray it to imagine a different world from the one they see around them – a world with a different ‘Lord’ in which the One God rules and rescues, a world in which a new sort of wisdom is unveiled, a world in which there is a different way to be human.   

‘Wisdom’ was the key theme of much of Colossians. As always, Paul wanted people to think, not simply to imbibe rules and principles to learn by heart, but to be able to grow up to full maturity as human beings, experiencing that “Christ is all and in all,” and coming to “the knowledge of God’s mystery.” (Col. 2: 2). All this will happen when they realise that it is Jesus himself who reveals that ‘mystery’ and the means of finding all the hidden treasures of wisdom and knowledge. Paul is here drawing deeply upon two important strands of Jewish thought. First, he knows very well the traditions of prayerful meditation through which devout Jews hoped for a vision of the heavenly realm. These traditions seemed to have been developed at a time when with pagans still ruling Palestine even after the end of the Babylonian exile had ended, there was a sense that the greatest prophetic promises, particularly those concerning the visible and powerful return of Israel’s God to the Temple of Zion had not been realised. Second, there was the belief that the whole creation was made by the One God through his wisdom (Proverbs 8). To speak of “Lady Wisdom” as God’s handmaid in creation was a poetic way of saying that when God made the world, his work was neither random nor muddled, but wise – coherent and well-ordered; it made sense. To reflect God’s image, mankind needed to be wise as well.

The “mystery” tradition and the “wisdom” tradition were both focused by some writers of the period on the Temple. That was where the One God had promised to dwell. If there was to be a display of the ultimate mystery, the writers expected that it would be in the Temple. This expectation got bound together in yet another strand of Jewish thinking: David’s son Solomon, the ultimate ‘wise man’ in the Bible, was also the king who built the Temple. When Solomon consecrated the newly built shrine, the divine glory came to fill the house in such blazing brilliance that the priests could not stand there to do their work (I Kings 8). For us, living in a radically different culture, all this feels like an odd combination of disparate ideas. In Paul’s world, and especially for a well-educated Jew, all these apparently separate notions belonged like a single well-oiled machine. Here is the secret of creation, of wisdom, of mystery, of the Temple. This is how it all fits together. N T Wright challenges us to imagine all the complex but coherent Jewish thought…

… pondered and prayed by Paul as he travels, as he works in his hot little shop, as he stays in a wayside inn, as he teaches young Timothy the vast world of scripture, which is his natural habitat. Imagine him praying all that in the Temple itself as he visits Jerusalem after watching the gospel at work in Turkey and Greece. Imagine, particularly, Paul finding here fresh insight into the way in which, as the focal point of creation, of wisdom and mystery, and of the deep meaning of humanness itself, Jesus is now enthroned as Lord over all possible powers. And now imagine Paul in his moment of crisis, of despair, feeling that the “powers” had overcome him after all, reaching down into the depths of this fathomless well of truth to find, in a fresh way, what it might mean to trust in the God who raises the dead. This is what he comes up with:

“He  is the image of God, the invisible one;

The firstborn of  all creation.

For in him all things were created,

In the heavens and the earth.

Things we can see and things we cannot –

Thrones and lordships and rulers and powers –

All things were created both through him and for him.

And he is ahead, prior to all else

And in him all things hold together;

And he himself is supreme, the head

Over the body, the church.

 

He is the start of it all,

Firstborn from realms of the dead;

So in all things he might be the chief,

For in him all the Fullness was glad to dwell

And through him to reconcile all to himself,

Making peace through the blood of his cross,

Through him – yes, things on the earth,

And also the things in the heavens.

(Col. 1: 15-20.).

If this poem were less elegant, one might suggest that Paul was shaking his fist at the powers on earth and in the dark realms beyond the earth, the powers which had put him in prison in Rome and crushed his spirit to the breaking point. But he was not doing so, but rather invoking and celebrating a world in which Jesus, the one through whom all things were made, is now the one through whom, by means of his crucifixion, all things are reconciled. This is not the world that he and his friends can see with the naked eye since that is one in which allegiance is given to Caesar and there are bullying magistrates and threatening officers, with prisons and torture in their weaponry of oppression. But they are invited to see the world with the eye of faith, the eye that has learned to look through the lens of scripture and see Jesus. The Messiah is living with the Colossians, just as Paul had written to the Galatians. The ancient Jewish hope that the glory of the One God would return and fill the world is thus starting to come true.  It may not look like it in Colossae, as ten or twenty oddly assorted people crowd int Philemon’s house to pray, to invoke Jesus as they worship the One God, to break bread together, and to intercede for one another and the world; but actually, the Messiah, there in their midst, is “the hope of glory.” (Col. 1:27).

From his base in Ephesus, Paul sent different members of his staff to deal with the quarrelling Corinthians (II Cor. 12: 17 f.), but he then found it necessary to interrupt his work and cross the Aegean himself (II Cor. 12: 14). There are two letters to the Corinthians in the New Testament, but these contain clear indications that the correspondence they represent was more extensive. They illustrate vividly the problems that arose when people of widely different ethnic origins, religious backgrounds, levels of education and positions in the social hierarchy were being welded into a community by the power of a common faith, while at the same time they had come to terms with the secular society to which they also owed allegiance. These problems were threatening to split the church into fragments. It may have been about the same time that the very serious trouble broke out which provoked Paul to write his fiercely controversial letter to the Galatians. If the Second Letter to the Corinthians was written at about this time, this would explain Paul’s cri de cour in it: There is the responsibility that weighs on me every day, my anxious concern for all our congregations (II Cor. 11: 28). The difficulties at Corinth were eventually resolved, and Paul, having wound up his work at Ephesus, was able to visit a church now fully reconciled.

Rome & Jerusalem:

It was at this point that he wrote his the longest and most weighty of all his surviving letters, that addressed to the Romans. In this letter, he looked back briefly on the work that lay behind him and sketched a plan for the future. He had covered the eastern provinces of the empire, from Jerusalem as far round as Illyricum. He added that he had no further scope in these parts and that it was now his ambition to bring the gospel places where the very name of Christ has not been heard. Accordingly, he was planning to open up work in the west, with Spain as his objective. On the way, he would visit Rome, and hoped to find support there for his enterprise (Rom. 15: 19-29). Paul had not yet visited Rome, but from the greetings, at the end of his letter he obviously had several friends there, and he knew quite a lot about the what was going on in both the church and the wider society. His intention to round off his work in the eastern end of the Mediterranean world and to move on to the West was a more focused ambition than simply finding more people to preach to, more “souls” to “save”. He wanted to plant the flag of the messianic gospel in key points where the “gospel” of Caesar and the ‘Pax Romana’ was being flaunted. Rome itself was, therefore, the obvious target; but beyond that, Spain, the western edge of the known world, was also a major centre of Roman culture and influence. Paul’s great contemporary Seneca had come from there. Galba, soon to be emperor, had been governor there, based in the port of Tarragona, which would presumably be Paul’s initial target. It boasted a large temple to Caesar. As in Ephesus and Corinth, Paul would have longed to announce that Jesus was the true Kyrios right under Caesar’s nose.

He knew he would have to tread somewhat warily in Rome, as the church there was not of his founding, nor was it within his ‘sphere of influence’ originally laid down by the church in Antioch. He also knew that there was some prejudice against him among the Roman Christians, who had all sorts of rumours about him. Some might distrust him, either because he was too Jewish or because he was not Jewish enough and had treated elements of Jewish practice too loosely. Some kind of outline of his teaching was a basic necessity. Before presenting himself there he sent his letter, a considered and comprehensive statement of his theological position, designed to establish his standing as a Christian teacher. There was also a more pressing need. Something had happened in the recent past in Rome that had put the Roman Christians in a new and complex position. Claudius, who had become emperor in AD 41, had banished the Jews from Rome after riots in the community sometime in the late forties. Despite the decimation of the community, not all the Jews had actually left, and those that remained had ‘gone to ground’ to hide their identity. Paul’s friends Priscilla and Aquila were among those who had left, which was why they were in Corinth when Paul first arrived there, probably in AD 49. But with Claudius’ death in 54 and Nero’s accession to the throne, Claudius’ edict was revoked. Jews could once again be permitted back in the imperial city, though they were not exactly welcomed back with open arms.

At this time, there was more than a streak of anti-Jewish sentiment in Rome. The term “anti-Jewish” is more appropriate than “anti-Semitic,” because the latter implies some kind of racial theory unknown until the second half of the nineteenth century. Also, in the first century, all Jews were identified by their Judaistic religious practises. There was no such thing as a ‘secular Jew’, as is evidenced by the fact that Jews were exempted from making sacrifices to Caesar and the Roman gods. The danger posed by Paul and Silas in Philippi was that, as Jews, they were teaching non-Jews things that it was illegal for Roman citizens and subjects to practice. In the amphitheatre at Ephesus, when Alexander, a Jew, stood up to preach, there were angry whispers. The same antagonism can be sensed on the edge of remarks by poets like Juvenal or sneering historians like Tacitus. Underneath the ethnic and cultural prejudice there was always a ‘theological’ belief that since the Jews did not worship the gods, they could, therefore, be blamed for disastrous events. This blame was subsequently transferred to the Christians in subsequent decades and centuries. Even in Corinth, Gallio’s refusal to make a judgment about Paul caused the mob to beat up the synagogue president, getting away with it. Going after the Jews was a default mode for many, right across the Roman Empire. Besides their exemption from religious observances that would compromise their beliefs, the Jews were allowed freedom of worship and the right to collect taxes for the Temple in Jerusalem, but that didn’t mean that they were integrated into wider society. For the most part, they were ostracised.

Paul’s message ran completely contrary to this social reality. Among the churches he had founded in Asia Minor and Greece this had not been so clear-cut, since he had always started in the synagogue first and made it clear that the gospel was “to the Jew first, but also, equally, to the Greek.” (Rom. 1: 16). He had given no opportunity for the creation of a Gentile-only Christian community. In most of the cities where he had preached, with the possible exception of the large metropolis of Ephesus, the probability is that the followers of Jesus were never large in number, perhaps only ever a few dozen, or in Corinth, conceivably, a few hundred. It would have been difficult for significantly different theological positions to have emerged once these communities had been established, at least not in the early decades of their communal life.

001

But in Rome things were different. The message of Jesus had evidently arrived there sometime in the forties, perhaps with the apostle Peter, though this is only a tradition. This places Peter as having arrived in Rome in the year AD 44, whereas Paul did not arrive there until after AD 56, a date given by St. Jerome. There were followers of ‘The Way’ present in Rome perhaps even before Peter’s visit (if it took place), but the scriptural references to ‘the Church’ should not be taken too literally, as referring to a material institution. If it existed in any united form, it was a spiritual body in Christ. The more likely case is that the followers of Jesus at Rome were unorganised, treading in fear, meeting secretly in small groups at the homes of various converts in order to worship, often quite literally ‘underground’.

The imperial capital was, in any case, a city where different cultural and ethnic groups from all over the empire would cluster together for protection in their own districts. It is therefore highly likely that there were many scattered and disparate ‘house-churches’, as is shown by the greetings given in Romans 16, all worshipping Jesus but not really in direct contact with one another, and almost certainly with differing customs and practices based on their cultures of origin. The bands of converts met in grottoes, but mostly in the catacombs among the dead. The Roman law had recognised these underground cemeteries with the decree of sanctuary. However, when the persecution of the Jesus-followers was at its worst, the Roman soldiery would waylay the worshippers on entering or leaving the catacombs. To avoid capture they would make secret entrances and outlets, often through the houses of believers. The Tiberian and Claudian ban that promised to inflict death on all who openly professed the new faith was still in place when Paul was planning his sojourn in the Imperial City. When writing to the followers in Rome, he was aware that one of the ‘churches’ met at the home of Aquila and Priscilla (Rom. 16: 5) and that as well as this Jewish ‘church of circumcision’ there were also Gentile Christian meetings elsewhere in the city. Paul’s visit to Rome, however, was not pending immediately, and probably didn’t take place until AD 58 at the earliest. First, he had to go to Jerusalem, and he implored the Roman Christians to pray for him,

… that I may be served from unbelievers in Judaea and that my errand to Jerusalem may find acceptance with God’s people.

(Rom. 15: 31)

004

Paul not only apprehended danger from Jewish opposition but also felt some doubt how far he would be welcome to his fellow Christians at Jerusalem. To understand this we need to look at the situation which had developed as a result of his startling success in the building, all over the eastern empire, of a close-knit network of Christian communities which was supra-national, multi-racial, and ‘egalitarian’. As he was to write to the Colossians, that there was to be no distinction between…

Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free man.

(Col. 3: 11).

This inevitably antagonised those who adhered to a stiff, nationally orientated type of Judaism – those, in fact, who stood where Paul himself had stood before his conversion. He had ‘ratted’ on them, and that could not be forgiven or forgotten. In his letter to the Romans, Paul argued, as he had done in Galatians, that the church could not be allowed to become a ‘purely’ Jewish institution with Gentile Christians tolerated as second-class citizens. “There is no distinction,” he repeated (Rom. 3: 22; 10: 12). If he had been finally defeated over this, the Christian church might have had as little impact on the great world as any other of the of the numerous Jewish sects. Although he was not defeated, neither could he be said to have gained a decisive victory in his lifetime. Advocates of the narrower view dogged his steps to the end and sought to win over his converts. No doubt they were honest and conscientious men, who stood obstinately by their principles, as did he. Quite simply, as far as he was concerned, they were in the wrong, and in his letter to the Galatians, he had written of these opponents in harsh terms and with passionate indignation. His tone in Romans was softer than that of Galatians, as he also set out his mission to Jerusalem as one of reconciliation. Nevertheless, the opening passages of his letter read like a ‘manifesto’ for a religious revolution, demonstrating how vital the issue was for him:

God has shown us clearly what he is like in a new way – how he stands for what is right, overthrows what is wrong and helps men to live in his Way.

This is not altogether a new Way, as we have seen – the Men of God of the Jewish people had begun to see how God puts wrongs right. But Jesus has made it quite plain. If we are to live in God’s Way, we must trust God; this means trusting in Jesus who has made God real to us.

This is true for everybody everywhere; for God … has no favourites. We have all done wrong; none of us has lived as splendidly as God intended him to live, though we were all created to live in his Way and be like him. But God treats us as if we had learned to live splendidly; his love is given to us freely. And it is Jesus who has won this freedom for us. 

There is nothing in all this to make us proud of ourselves. Keeping all the rules wouldn’t have stopped us being proud of ourselves. We have simply taken him at his word, and that leaves no room for boasting.

I am sure of this: everybody can really live as God wants him to live simply by trusting him, not by trying to keep all the rules. I mean everybody. Is God only the God of the Jewish people? Isn’t he God of all people everywhere? Of course he is, for there is only one God. So he puts Jewish people right – if they trust him; and he puts the people of other countries right if they trust him. 

When the original Jerusalem concordat was made, the leaders of the church had stipulated that the ‘Gentile’ churches should take some responsibility for the support of the poverty-stricken Jewish Christians of Jerusalem. But for Paul, it was an opportunity to demonstrate the true fraternal unity of Christians, bridging any divisions that arose among them. He set up a large-scale relief fund, to be raised by voluntary subscription from members of the churches he had founded; he recommended a system of regular weekly contributions (Rom. 15: 25-28; 1 Cor. 16: 1-4; II Cor. 8: 1-9, 15). The raising of the fund had gone on for some considerable time and there was now a substantial sum in hand to be conveyed to Jerusalem. He was to be accompanied by a deputation carefully composed, it appears, so as to represent the several provinces (I Cor. 16: 3 f.; Acts 20: 4).  The handing over of the relief fund was to be both an act of true Christian charity and also a formal embassy from the ‘Diaspora’ churches affirming their fellowship with the Judaean Christians in the one church. However, the goodwill mission miscarried. Paul’s reception by the leaders of the church at Jerusalem, if not unfriendly, was certainly not entirely welcoming. James was genuinely frightened of the effect of Paul’s presence in the city on both Christian and non-Christian Jews, in view of his reputation as a critic of Jewish ‘legalism’. James urged Paul to prove his personal loyalty to the Torah by carrying out certain ceremonies in the Temple (Acts 21: 20-24). Paul was quite willing to accept James’ guidance. As he had already written to the Corinthians,

To Jews, I became like a Jew, to win Jews; as they are subject to the law of Moses, I put myself under that law… 

(I Cor. 9:20).

001

Unfortunately, however, he was recognised in the Temple by some of his arch-enemies, the Jews of Asia, who raised a cry that he was introducing Gentiles into the Holy Precincts  (Acts 21: 27-29). There ran across the temple court a barrier with an inscription threatening with death any ‘foreigner’ who trespassed beyond it. There was no truth in the charge against Paul, but it was enough to rouse the rabble, and Paul was in danger of being lynched. He was rescued by the Roman security forces and put under arrest. Having identified himself as a Roman citizen, he came under the protection of the imperial authorities (Acts 21: 30-39) and was ultimately transferred for safekeeping to the headquarters at Caesarea (Acts 23: 23-33). After wearisome wrangles between the Sanhedrin and two successive Roman governors, and fearing that he might be sent back into the hands of his accusers in Jerusalem, Paul decided to exercise his right of appeal to the emperor (Acts 25: 1-12). Accordingly, he was put on board a ship bound for Rome, leading to the famous ship-wreck off Malta (Acts 27: 1 – 28: 15).

005

Paul in Rome:

004

So Paul fulfilled his cherished plan of a visit to Rome in person but as a prisoner. He was placed under something like house-arrest, occupying his own private lodging, with liberty to receive visitors, but with a soldier constantly on guard (Acts 28: 16). He was awaiting trial there, a trial which was continually delayed.  It is probable, though not certain, that the Letters to the Ephesians, Philippians, and Colossians, as well as to Philemon, all of which refer to their author(s) being in prison at the time of writing, belong to this period of confinement. This period of house-arrest lasted, we are informed, for two years (Acts 28: 30). Scholars presume that the case eventually came up before the imperial tribunal, but whether it resulted in acquittal and a further period of freedom to travel, or ended in condemnation and execution, we have no means of knowing. The Letters to Timothy and Titus have been thought to refer to a further period of imprisonment in Rome, but the evidence is at best ambiguous, and it is unlikely that these letters, in the form in which we have them, come from Paul’s own hand. We know that Paul’s original plan before he went to Jerusalem, was to travel on to Spain, but we have no evidence that this goal was fulfilled. He was associated with Rome for ten years in all, and some have suggested that in addition to visiting Spain, he also travelled to Gaul and Britain. However, there is little if any hard contemporary evidence to support these assertions, which are based mainly on tradition and fanciful conjecture.

006

That he ultimately suffered martyrdom may be taken as certain, and there is no good reason to doubt the Roman tradition that he was beheaded at a spot on the road to Ostia known as ‘the Three Fountains’, and buried on the site now occupied by the noble church of St Paul-without-the-Walls. According to the chronology given at the beginning of this article, Paul could hardly have arrived in Jerusalem before AD 59. His period in prison in Caesarea could not, therefore, have ended until AD 61, therefore. At that point the governor Antonius Felix was succeeded by Porcius Festus, based on evidence from non-Biblical sources. Accordingly, Paul would have sailed to Rome in the autumn of 61, arriving there in early 62. His period of house arrest would have continued until AD 64 and Tom Wright dates Paul’s death to this year or later. Beyond that, we cannot go, but it may be significant that it was in the winter of 64/ 65 that the emperor Nero made his savage attack on the Christians of Rome, following the Fire which was blamed on them. The Roman-Jewish War followed in AD 66-70, during which Nero died in AD 68, and the War ended with the Fall of Jerusalem…

… (to be continued).

010

Paul of Tarsus: Jew, Roman & Christian Missionary to the Gentiles.   Leave a comment

Part One – From Tarsus to Antioch & Galatia:

003

Introduction:

For Christmas 2018, my eldest son gave me a copy of Tom Wright’s Biography of the Apostle Paul, ‘hot off the press’. It reminded me of the time, as a child, when I found a picture book of Paul’s life on my Coventry grandmother’s bookstand and read it in one sitting, cover to cover. It also reminded me of watching the television film shown above (from which I have included stills throughout the text). Both as Saul of Tarsus and Paul the Apostle, his was an eventful and exciting life story, as he himself recognised in his later letter to the church at Corinth:

Let me tell you what I’ve had to face. I know it’s silly for me to talk like this, but here’s the list. I know what it is to work hard and live dangerously.

I’ve been beaten up more times than I can remember, been in more than one prison, and faced death more than once. Five times I’ve been thrashed by a Jewish court to within an inch of my life; three times I’ve been beaten with (Roman) rods by city magistrates; and once I was nearly stoned to death. 

I’ve been shipwrecked three times; and once, I was adrift, out of sight of land, for twenty-four hours.

I don’t know how many roads I’ve tramped. I’ve faced bandits; I’ve been attacked by fellow-countrymen and by foreigners. I’ve met danger in city streets and on lonely country roads and out in the open sea.

(II Cor. 11: 23-33, New World.)

The writings of Paul have had an incalculable influence on Western culture and beyond, and his words continue to guide the lives of two billion Christians throughout the world today. In his biography, Tom Wright traces Paul’s career from the Sanhedrin’s zealous persecutor of the fledgling Church, through his journeys as the world’s greatest missionary and theologian, to his likely death as a Christian martyr under Nero in the mid-sixties of the first century.

011

To understand Paul, Wright insists, we must understand the Jewish world in which the young Saul grew up, a world itself firmly earthed in the soil of wider Graeco-Roman culture. This is what I want to concentrate on here, especially in the context in which Wright is writing, a twenty-first century which seems just as filled with religious and ethnic hatred and in which anti-Jewish thought, feelings and actions are once more on the rise, despite the atrocities of the previous century. The ‘Breaking News’ as I write is that incidents of anti-Semitism in Britain have risen for the third year running: 1,652 incidents were recorded by Community Security Trust (CST) in 2018, including more than 100 Assaults. Growing up in a Baptist manse in Birmingham in the 1960s and ’70s, I became conscious of anti-Semitism at the age of eleven when I asked one of the older boys I regularly walked to school with if he was a ‘Jewboy’. I had heard my father use the term, but didn’t think, at that time, that it meant anything other than a ‘Jewish’ boy and didn’t realise that it was used as a term of abuse. After they were called to the school, my parents informed me of this, I apologised to the boy and never used the term again. Later, I understood that my father’s view of the Jews was based on ‘replacement’ theology, the idea that the Christian Church had been chosen to replace the people of Judea and Israel, who had proved themselves unworthy by their rejection of Jesus and their ‘role’ in his crucifixion. One of my seventh-generation Baptist grandmother’s books, George F Jowett’s The Drama of the Lost Disciples (1961) expressed this (then) popular view:

Jesus Himself… denounces the Sadducean Jews, telling them that the glory shall be taken away from them and given to another (Matt. 21: 43). Again, when He says He came not to the Jews, but to the lost sheep of the House of Israel (Matt. 15: 24). He knew He would not convert the Sanhedrin and its following, so it had to be others – the lost sheep. Who were they? The answer lies in his answer to Paul, the converted Saul, whom he commands to go the Gentiles.

C. H. Dodd wrote (1970) that Paul was the pioneer leader in the Christian approach to the Graeco-Roman public. The fortunate preservation of a number of his letters has put us in a position to know him better than we know most individuals of the ancient world. The information they give can be supplemented from the account of his career given in the Acts of the Apostles. Whilst there are points where it is not easy to bring the two sources of our knowledge into complete harmony, there is a good reason to believe that the author of ‘Acts’, thought to be Luke (the gospel-writer and Greek doctor), was well-informed, and may have travelled with Paul himself. This made him an eye-witness, and his account may be used as a historical frame in which to set Paul’s own accounts, contained in his letters.

Saul of Tarsus:

003

According to Acts 21: 39, Paul was born at Tarsus in Cilicia, an ancient Greek city, and then a strong centre of Hellenistic culture, his parents belonging to the Jewish colony there. Tarsus was ten miles inland on the river Cydnus in the south-east corner of what is Turkey today, in ‘Asia Minor’, on the major east-west routes. It was a ‘noble city’ which could trace its history back two thousand years. Generals like Alexander the Great and Julius Caesar had recognised its strategic importance; the emperor Augustus had given it extra privileges. It was a city of culture and politics, of philosophy and industry. It had a thriving textile business, producing materials from goats’ hair, used to make shelters, which may well have been the basis of the family business of tent-making, in which Saul had been apprenticed and which he continued to practice.

The cosmopolitan world of the eastern Mediterranean flowed through the city, which rivalled Athens as a centre of philosophy, not least because half the philosophers of Athens had gone there a century earlier when Athens had incurred the wrath of Rome in a struggle for power. The Jews had struck a deal with Augustus Caesar by which he accepted that they were exempted from adopting the ‘divinity’ cult of his father, Julius Caesar. In return, they agreed to pray to their One God for Rome and its emperor.

We don’t know how long his family had lived in Tarsus. Later legends suggest various options, one of which is that his father or grandfather had lived in Palestine but had moved during one of the periodic social and political upheavals which always carried ‘religious’ overtones as well. They were orthodox Jews and brought their son up in the Pharisaic tradition (23:6; 26:5). The word ‘Pharisee’ has had a bad press over the centuries since. Modern research, operating at the academic rather than the popular level, has done little to dispel that impression, partly because the research in question has made things far more complicated, as research in question in question has made things far more complicated, as research often does. Most of the sources for understanding the Pharisees of Saul’s day come from a much later period. The rabbis of the third and fourth centuries AD looked back to the Pharisees as their spiritual ancestors and so tended to project onto them their own questions and ways of seeing things. But besides Paul’s writings, the other first-century source on the Pharisees, the Jewish historian Josephus, also requires caution. Having been a general at the start of the Roman-Jewish war of AD 66-70, he had gone over to the Romans and claimed that Israel’s One God had done the same thing, an alarmingly clear case of remaking the Almighty in one’s own image.

In Tarsus, as throughout the ‘Diaspora’, there were all sorts of cultural pressures which would draw devout Jews into compromise. Families and individuals faced questions such as what to eat, whom to eat with, whom to do business with, whom to marry, what attitude to take toward local officials, taxes, customs and rituals. The decisions individuals made on all of these questions would mark them out in the eyes of some as too compromised and in the eyes of others as too strict. There was seldom if ever in the ancient world a simple divide, with Jews on one side and gentiles on the other. We should envisage, rather, a complex subculture in which Jews as a whole saw themselves as broadly different from their gentile neighbours. Within that, the entire subgroups of Jews saw themselves as different from other subgroups. The parties and sects we know from Palestinian Jewish life of the time – Sadducees, Pharisees, Essenes, and a nascent militantly ‘zealous’ faction – may not have existed exactly as we describe them, not least because the Sadducees were a small Jerusalem-based aristocracy, but intra-Jewish political and social divisions would have persisted.

We can’t be sure how many Jews lived in Tarsus in Saul’s day. There were, quite possibly, a few thousand at least in a city of roughly a hundred thousand. But we can get a clear sense of how things were for the young Saul. In the ancient world, there was no such thing as ‘private life’ for individuals and families. A tiny number of the aristocracy or the very rich were able to afford a measure of privacy but for the great majority, life was lived publicly and visibly. The streets were mostly narrow, the houses and tenements were mostly cramped, there were noises and smells everywhere, and everyone knew everybody else’s business. We can assume that this was true for the Jews of Tarsus who would have lived close to each other partly for their own safety and partly for the ease of obtaining ‘kosher’ food. The questions of where one stood on the spectrum between strict adherence to the ancestral code, the Torah, and ‘compromise’ were not theoretical. They were about what one did and what one didn’t do in full view of neighbours, and about how those neighbours might react.

The Torah loomed all the larger if one lived, as did the young Saul, outside the promised land and hence away from the Temple. The Torah, in fact, functioned as a movable Temple for the many Jews who were scattered around the wider world. Wherever they were, in Rome or in Babylon, Greece or Egypt, if they prayerfully studied it, then it might be as if they were in the Temple itself. They would be in the divine presence, not in its most dramatic form, but there nonetheless. But the Temple in Jerusalem remained central, geographically and symbolically. It was the place where heaven and earth met, thus forming the signpost to the ultimate promise, the renewal and unity of heaven and earth, the new creation in which the One God would be personally present forever. We don’t know how often Saul travelled with his parents to the homeland with his parents for the great festivals. It is quite probable that, at an early age, the young Saul acquired the sense that all roads, spiritually as well as geographically, to Jerusalem. The Temple was like a cultural and theological magnet, drawing together not only heaven and earth but also the great scriptural stories and promises. In addition, therefore, it was the focal point of Israel’s hope, The One God, so the prophets had said, abandoned his house in Jerusalem because of the people’s idolatry and sin. Tom Wright argues that we will never understand how the young Saul of Tarsus thought and prayed until we grasp…

… the strange fact that, though the Temple still held powerful memories of divine presence … there was a strong sense that the promise of ultimate divine return had not yet been fulfilled. …

… The God of Israel had said he would return, but had not yet done so.

Saul of Tarsus was brought up to believe that it would happen, perhaps very soon. Israel’s God would indeed return in glory to establish his kingdom in visible global power. He was also taught that there were things Jews could be doing to keep this promise and hope on track. It was vital for Jews to keep the Torah with rigorous attention to detail and to defend the Torah, and the Temple itself, against possible attacks and threats. … That is why Saul of Tarsus persecuted Jesus’s early followers.

The young Saul was not ‘learning religion’ in the accepted modern sense of general religious education, and the mature apostle was not a teacher of it. Today, ‘religion’ for most people in the West designates a detached area of life or even a private hobby, separated by definition from politics and public life, and especially from science and technology. In Paul’s day, ‘religion’ meant almost the exact opposite. The Latin word religio has to do with binding things together. Worship, prayer, sacrifice, and other public rituals were designed to hold the unseen inhabitants (gods and ancestors) together with the visible ones, the living humans, thus providing a vital framework for ordinary life, for business, marriage, travel, home life and work. The public nature of individual life was apparent in the workplace. We know from Paul’s later letters that he engaged in manual work, both as a young apprentice and later to support himself as a missionary. ‘Tent-making’ probably included the crafting of other goods made of leather or animal hair in addition to the core product of tents themselves. Many people migrated from place to place for work, those who worked outside needed awnings and pilgrims required ‘tabernacles’ for their sojourns.

The market for tents and similar products was widespread. We might guess those likely purchasers would include regiments of soldiers, but travel was a way of life for many others in the Roman Empire. It seems unlikely that a Jewish tent-maker would be selling only to fellow Jews. We can assume, therefore, that Saul grew up in a cheerfully and strictly observant Jewish home, on the one hand, and in a polyglot, multicultural, multi-ethnic working environment on the other. Strict adherence to the ancestral tradition did not preclude know-how of the wider world of work, and how it spoke, behaved and thought. The tent-maker was unlikely to have had a ‘sheltered’ upbringing. The place where the invisible world (‘heaven’) and the visible world (‘earth’) were joined together was the Temple in Jerusalem. If, as in his case, you couldn’t get to the Temple, you could and should study and practice the Torah, and it would have the same effect. Temple and Torah, the two great symbols of Jewish life, pointed to the story in which devout Jews like Saul and his family believed themselves to be living:

… the great story of Israel and the world, which, they hoped, was at last to set up his kingdom, to make the whole world one vast glory-filled Temple, and to enable all people – or at least his chosen people – to keep the Torah perfectly. Any who prayed or sang the Psalms regularly would find themselves thinking this, hoping this, praying this, day after day, month after month.

021

As an apprentice in the bustling pagan city of Tarsus, the young Saul knew perfectly well what it meant to be a loyal Jew. It meant keeping oneself pure from idolatry and immorality. There were pagan temples and shrines on every corner, and Saul would have had a fair idea of what went on there. Loyalty meant keeping the Jewish community pure from all those things as well. Saul’s family seem to have lived with a fierce, joyful strictness in obedience to the ancient traditions and did their best to urge other Jews to do the same. At the same time, his father possessed the coveted status of a Roman citizen, which meant that the family had a superior standing in the local community and his son also had Roman citizenship as his birthright (Acts 22: 25-29). He grew up bilingual (fluent in both in Aramaic and Greek) and bi-cultural: at home, he was Saul, named after the first king of Israel; outside he was Paulus, a citizen of Tarsus and of Rome. He was also literate in Hebrew, able to read the scriptures in the original. His mind had the freedom of two worlds of thought: He had more than the average educated man’s understanding of Greek literature and philosophy. His language quite often carries echoes of ‘Stoicism’.

A Zealous Student in Jerusalem:

002

On the other hand, Saul’s formal education seems to have been entirely within the native Jewish tradition, and he was sent to Jerusalem as a young man to study under Gamaliel (Acts 22: 3), the most distinguished rabbi of his time. Paul was not only, evidently, well versed in the Scriptures, but also in the Rabbinic methods of interpreting them, which sometimes present difficulties for modern readers.

He was therefore well-equipped for his later mission to take the message of a religion rooted in Judaism to a generally non-Jewish Hellenistic public.

012

At every stage of Israel’s history, the people of the One God had been tempted to compromise with the wider world and forget the covenant. Resisting this pressure for Saul meant becoming zealous. In his letter to the Galatians (1: 14), Paul wrote I was extremely zealous for my ancestral traditions. Nevertheless, Saul the Pharisee and Paul the Roman, it seems, did not live in complete harmony within the same skin. There are signs of psychological tension; in early life, the Pharisee was uppermost. He recites with pride the privileges of the chosen people:

They are Israelites; they were made God’s sons; theirs is the splendour of the divine presence, theirs the covenants, the law, the temple worship, and the promises. (Rom. 9: 4, NEB)

Not only was he proud of the Hebrew people, but he was also proud beyond measure of his own standing as a Jew:

Israelite by race, of the tribe of Benjamin, a Hebrew born and bred: in my attitude to the law a Pharisee, in pious zeal a persecutor of the church, in legal rectitude faultless (Phil. 3: 5-6).

In another retrospect on his early life he added a significant claim:

In the practice of our national religion I was outstripping many of my Jewish contemporaries in my boundless devotion to the traditions of my ancestors (Gal. 1: 14).

That tells us something powerful about the man; from a young age, he had possessed an irresistible drive to excel, to be distinguished. It was necessary to his self-respect that he should himself as the perfect Pharisee: in legal rectitude faultless. This has led to some Judaistic readers to suggest that there was something extravagant or abnormal in Paul’s account of his pre-Damascene phase. The time came when he himself was forced to confess to himself that this was fantasy, not reality. He was not faultless, and his efforts in pursuit of perfection had been self-defeating:

When I want to do the right, only the wrong is within my reach. In my inmost self I delight in the law of God, but I perceive that there is in my bodily members a different law, fighting against the law that my reason approves. (Rom. 7: 21 f.).

Yet by the time Paul was studying in Jerusalem, it was clear that the Abrahamic ‘project’, Israel’s ancestral vocation, was at the point where it needed rescuing. Some Jews had returned to Palestine from Babylon, while others were scattered all over the known world. But the cry went up from one generation to the next over the four centuries to the time of the Roman occupation: We are still in exile! Exile was not just a geographical reality; it was a state of mind and heart, of politics and practicalities, of spirit and flesh. As long as pagans were ruling over Jews, and demanding taxes from them, and profaning their Holy Place, the Jews were again in exile. Since the exile was the result of Israel’s idolatry, according to the prophets, what they needed was not just a new Passover, a new rescue from slavery to pagan tyrants: they needed forgiveness. As Tom Wright has put it, …

That was the good news the prophets had spoken of, the word of comfort at every level from the spiritual to the physical. … When the One God finally puts away the idolatry and wickedness that caused his people to be exiled in the first place, then his people will be ‘free at last’, Passover people with a difference.

That was the ancient hope which Saul of Tarsus cherished along with thousands of his fellow Jews, by no means all of whom were as ‘zealous’ as he was. Few had his intellectual gifts, but they were, like him, very well aware, through scripture and liturgy, of the tensions between those promises and their present predicament. Theirs was a religious culture suffused with hope, albeit long deferred. That was the great narrative in which they lived out their daily lives in their heads and their hearts, giving shape and energy to their aspirations and motivations. Paul sought a means of working out his inner conflict in action, and it was this that made him, at first, a persecutor. His first contact with the new sect of the ‘Nazarenes’, it appears, was one of the most radical and aggressive representatives, a Hellenistic Jew (like Paul himself) named Stephen, who was reported to be…

… forever saying things against the holy place and the law … saying that Jesus of Nazareth will destroy this place (the Temple) and alter the customs handed down to us by Moses (Acts 6: 13 f.)

016

This was an act which impugned the most sacred pledges of Israel’s status as God’s chosen people. And when it appeared that these sectaries hailed Jesus of Nazareth as God’s Messiah, this was sheer blasphemy. Did not the Law say, cursed is everyone who is hanged on a gibbet (Gal. 3: 13)? These people were dragging the glory of Israel into the mire: they were enemies of the Temple and the Torah, enemies of Israel, enemies of Israel’s God. Jerusalem’s Temple, like the wilderness Tabernacle before it, was designed as a small working model of the entire cosmos. This was where the One God of creation would live, dwelling in the midst of his people. When the Temple was destroyed, this vision was shattered, but the prophets had declared that God would one day return and that the people should prepare for that day. Yet the Jews of Saul’s day found themselves in the long, puzzling interval between the time when the One God had abandoned the Temple and the time when he would return in glory, bringing heaven and earth together at last. Seers, mystics and poets wrote of dreams and visions whose subject matter was the rescue of Israel and the final saving ‘revelation’ (apokalypsis in Greek) of the One God. This was the world in which Saul of Tarsus, heir to these traditions, practised his fierce and loyal devotion to Israel’s God. This was how he could keep hope alive and perhaps even to glimpse its fulfilment in advance.

Locating him within this world is not a matter of psychoanalysis, but of history. We are trying to think our way into the mind of a zealous young Jew determined to do God’s will whatever its cost, eager to purge Israel from idolatry and sin, keen to hasten the time when God would come back to rule his world with justice and righteousness. All the fear and hatred that Saul felt for that in himself which was ‘fighting against the Law’ could now be directed upon overt enemies. Stephen was stoned to death, with Saul as an accessory. This was only a beginning. With characteristic determination to outstrip everyone else in his zeal for the Law, Saul obtained from the high priest a commission to hunt the heretics down wherever they might be found (Acts 9: 1 f.).

The Followers of ‘The Way’ & The Road to Damascus:

006

According to Acts, the Sanhedrin’s persecution of the first followers of ‘The Way’ (not yet calling themselves Christians) collapsed when Saul had his dramatic encounter with the risen Christ on the way to Damascus, and became Paul, on a permanent basis. The incredible happened, apparently. Paul was struck blind and heard the voice of Christ speaking to him and was suddenly converted to the faith of ‘The Way’. Going into hiding with those he had planned to persecute, he had his sight restored. Wright suggests that this ‘apocalyptic’ event needs to be set in the context of Saul’s seeking, through prayer and meditation, to inhabit for himself the strange old traditions of heaven-and-earth commerce, to become in mind, soul and body, a visionary whose inner eye, and perhaps whose outer eye, might glimpse the ultimate mystery. The practice of this kind of meditation was something one might well do on the long, hot journey from Jerusalem to Damascus.

013

When this news got back to Jerusalem, it stunned the Sanhedrin, infuriating them beyond measure. They ordered an all-out drive to seize him and kill him on sight. In a complete reversal of circumstances, the hunter became the hunted. Paul went into hiding himself, appealing for aid from Christ’s disciples. Not unnaturally, they feared this might be a ploy by a man they knew to be clever, cruel and unscrupulous to uncover their secret network of survivors of his own terror, but they finally complied, lowering him over the wall of the city with a rope (Acts 9: 25). The effects of his conversion experience on both his career and the passage of history in which he played his part are open to observation. It is evident that it brought a resolution to his personal predicament. His attempt to resolve it by externalising his inner conflict had proved to be no solution at all. He now found real reconciliation of the contending forces in his soul through his reconciliation with the ‘enemies’ he had been pursuing with such pious hatred. He threw in his lot with them and with ‘Jesus whom he was persecuting’. But to do so meant standing with one who was under the curse of the ‘Law’: it was to become an ‘outlaw’. He wrote that he had been crucified with Christ (Gal. 2: 20).

001

It was the most complete break possible with his past self. It took all meaning out of the desperate struggle to see himself in legal rectitude faultless. He could now accept himself as he was, aware of his weaknesses yet willing to stand at the disposal of his new Master. He wrote of how we make it our ambition to be acceptable to him (II Cor. 5: 9). This was a different type of ‘ambition’ from that which had spurred him on to outstrip his Jewish contemporaries. It was the displacement of self from the centre, which proved to be the removal of a heavy burden. But above all it was a liberating experience: ‘Christ set us free, to be free men’ (Gal. 5: 1). It shows itself in an expansion of the range of his interests and energies, no longer restricted by Jewish nationalism and orthodoxy. For an Orthodox Jew who lived the life of a great Greek city, relations with Gentiles were always problematic. Paul was repressing his natural instincts in maintaining the degree of separation from his Gentile fellow-citizens which ‘legal rectitude’ seemed to require. Now he could give those instincts free rein. From the moment of his encounter with Jesus on the road to Damascus, he knew that the ‘dividing wall’ was broken down and that he must ‘go to the Gentiles’. Thus the main direction of his new mission was decided from the outset, though it may have been some years before the required strategy was worked out. The rest of what happened to him after this escape with the disciples, as St. Paul, the Apostle to the Gentiles, is well-known, not just from the narratives in Acts, but also from his own letters. But we are scantily informed about his early years as a Christian, and the skeleton outline of the Acts tells us little. All that we have from the man himself are his recollections and reflections on the situations into which his missionary career had brought him.

Similarly, the drama of Saul’s Damascene conversion fits too neatly with the need for an early Christian account of a new departure, schism or breakaway in what, in reality, was a gradual evolution of Christianity from Judaism. At first, Christians were regarded as a Jewish sect by both Jews and Gentiles. This led to opposition and persecution of the church by the Jewish authorities, who objected to its doctrines and the admission of Gentiles without their accepting the Law. Yet since Jews were also already scattered in communities throughout the Empire and beyond, they provided Christian missionaries with an entry into the Gentile world. It was not until three years after his conversion that Paul returned to Jerusalem (Gal. 1: 17-19). At that time he stayed for a fortnight with Peter (or ‘Cephas’, as he calls him, using the Aramaic name given to him by Jesus) and also met James, ‘the Lord’s brother’. These would be able to tell him much at first-hand about Jesus. His stay in Jerusalem seems to have been cut short. however, and he then spent a period of about a dozen years in ‘the regions of Cilicia and Syria’ (Gal. 1: 21). Perhaps some of the adventures he recalls later in life belong to that period, but Acts records only his return to Tarsus, in Cilicia (9: 30) and his removal to Antioch, in Syria (Acts 11: 25 f.). It was with his arrival in the Syrian capital, where Jesus’ followers were first given the nickname ‘Christian’, that the story of his missionary journeys really begins.

014

The Synagogues; The Judaeo-Palestinian Converts & The Antiochene Church:

Featured Image -- 40229

Above: Paul regularly used the local synagogue as his starting-point when bringing the gospel to a new place. Later, the bridges between Jews and Christians were broken. This reconstructed second-century synagogue is at Sardis, in modern-day Turkey.

006

Since these first missionaries, such as Paul and other apostles were Jews, they used the synagogues, both inside and outside Judea and Palestine as ready-made centres for evangelism. Paul regularly used the local synagogue as the starting point for bringing the gospel to a new place. Recent archaeological evidence at Capernaum and elsewhere in Palestine supports the view that early Christians were allowed to use the synagogues for their own meetings for worship. Although most of their fellow Jews remained unconverted, many God-fearing Gentiles, who were attracted to Judaism but had not gone through the ritual of total integration into the Jewish community, became Christian converts. In fact, in spite of the growing divergence between the church and the synagogue, the Christian communities worshipped and operated essentially as Jewish synagogues for more than a generation. Apart from the period of the Jewish wars, the Roman Empire enjoyed three hundred years of peace and general prosperity. This was known as the Pax Romana, the Roman peace. It allowed both Christians and Jews great freedom to travel throughout the Mediterranean world along superbly engineered roads and under the protection of the Roman government. Paul was able to do this until the final years of his life, but he was only the first of many missionaries. Equally, pilgrims to Jerusalem were able to travel in the opposite direction. This was part of the reason why Paul emphasised the importance of good government.

005

The ‘Christian’ community at Antioch included a substantial proportion of non-Jewish converts from paganism. The division between Jew and Gentile, from the Jewish point of view, was greater than any other social or cultural division, more important even than the other two distinctions that run through the whole ancient world, those between slave and free, on the one hand, and male and female on the other. Different Jewish community leaders would draw the lines between Jew and non-Jew at different places. Business dealings might be fine, but business partnerships might be frowned upon. Friendships were tolerated, but not intermarriage. The lines might be blurred, broken or redrawn, but they were still there. Underneath it all, there was still a sense of difference, of “them and us.” Social and cultural indicators would provide visible markers. What you ate, and who you ate with were the most obvious of these, but there were others too. From a Gentile perspective, non-Jewish writers of the day sneered at the Jews for their ‘Sabbath’, claiming that they just wanted a “lazy day” once a week. The fact that Jews didn’t eat pork, the meat most ordinarily available, looked like a ploy to appear socially superior. Jewish males were circumcised, so if they participated in the gymnasium, which normally meant going naked, they might expect taunts.

Beneath these social indicators was the more deeply seated non-Jewish suspicion that the Jews were, in reality, atheists. They didn’t worship the gods, didn’t turn out for the great festivals, didn’t go to parties at the pagan temples and didn’t offer animal sacrifices at local shrines. They claimed that there was only one true Temple, the one in Jerusalem, but rumours abounded, going back to the time when the Roman general Pompey had marched into the Holy of Holies, that the Jews had no image, no statue of their god. Hence the charge of atheism, which was not so much one of theological belief (since the authorities tolerated a whole range of beliefs) but a practical one. The gods mattered for the life and health of the community as a whole. If bad things happened, it was because the gods were angry, probably because people hadn’t been taking them seriously and offering the required worship. People who didn’t believe in the gods were, therefore, placing the entire city, the whole culture or the whole known world at risk. The Jews had their answers for all this, and Saul would have grown up knowing these debates well. After his move to Antioch, he must have heard them repeated with wearying familiarity. “Our God,” the Jews would have said, …

“… is the One God who made the whole world. He cannot be represented by a human-made image. We will demonstrate who he is by the way we live. If we join the world around in worshipping the local divinities – let alone in worshipping the Roman emperor (as people were starting to do when Saul was growing up) – we will be making the mistake our ancestors made.”

In fact, a significant minority of Gentiles admired the Jews for their integrity in this respect, preferring their clear lines of belief and behaviour to the dark muddles of paganism. Many of them attached themselves to the synagogue communities as “God-fearers.” Some went all the way to full conversion as “proselytes.” But the Jews were clear about the fact that, if they compromised with the pagan world around them, however ‘compromise’ might have been defined in any particular city or household, they would be giving up their heritage, and with it their hope for a new world, for the One God to become king at last. So what would the diaspora Jewish communities in Tarsus or Antioch think of the suggestion that the One God had already done what he had promised by sending a Messiah to be crucified? What would this mean for Jewish identity? Was this ‘good news’ simply for the Jewish people, or might it be for everyone?

003 (2)

Syrian Antioch, even more than Tarsus, was exactly the kind of place where these questions would rise quickly to the surface. It boasted a busy, bustling mixture of cultures, ethnic groups and religious traditions, including a substantial Jewish population. The Roman General Pompey had made it the capital of the new province of Syria, and Julius Caesar had raised it to the level of an autonomous city. With a population of around a quarter of a million, it was widely regarded in antiquity as the third or fourth city of the East, after Alexandria, Seleucia and later Constantinople. It was a classic ‘melting-pot’ in which every kind of social and cultural group was represented.

It isn’t difficult to imagine the crowded streets, the markets selling exotic fruit as well as local produce, the traders and travellers, foreigners in strange costumes and the temples on every street corner. It wasn’t surprising that some of the early followers of Jesus had found their way there, considering that everyone else had. Nor was it surprising that they were eager to share the ‘good news’ of Jesus with non-Jews as well as Jews. If the Jewish scriptures had seen the coming king as Lord of the whole world, how could membership in this kingdom be for Jews only?

Some of the believers who had come to Antioch from Cyprus and Cyrene saw no reason for any such limitation. They went about telling the non-Jews about Jesus as well. A large number of such people believed the message, abandoned their pagan ways and switched their allegiance to the Christ as Lord. Many Jews would have naturally supposed that these Gentiles would then have to become full Jews. If they were sharing in the ancient promises, ought they not to share in its ancient customs as well? What sort of common life ought this new community to develop? The introduction of this Gentile element in Antioch had no doubt acted as a stimulant, and it is not surprising that they soon found themselves impelled to reach out to a still wider public in the Graeco-Roman world. For this task, they selected a Cypriot Jew of the tribe of Levi, Joseph, known as Barnabas (Acts 4:36 f.; 11: 22-24; 13: 2.), a nickname given to him by the church in Jerusalem which means “son of encouragement.” He was one of those early followers of Jesus who had the gift of enabling others to flourish. The Jerusalem church had sent him to Antioch to see what was going on there.

002 (4)Good-hearted Barnabas (pictured in a recent film portrayal by Franco Nero, right) was not the sort to jump instinctively to a negative response, to reach for familiar prejudices just because something was new. He could see the transformed lives and transparent faith of the Gentile believers which were the work of divine grace, reaching out in generous love to people of every background and origin.

Barnabas shared Paul’s belief that the death and resurrection of Jesus Christ had broken down the barriers to Gentile inclusion in God’s kingdom. The evidence of a new dynamic in worship and of the love which meant shared obligations of mutual support told its own story to Barnabas. Others from Jerusalem, faced with the same evidence, might have reached a different conclusion. They would have urged the believers in Antioch to restrict themselves to their own ethnic groups, at least for mealtimes and perhaps even for the Lord’s meal, the “breaking of bread.” Many Jews would have assumed that Gentiles still carried contagious pollution from their culture of idolatry and immorality. But as far as Barnabas was concerned, what mattered was the depth of their belief and allegiance to the Lord. This new community was not defined by genealogy, but by the Lord himself, and what counted as a sure sign of their belonging to Him was loyalty and ‘faithfulness’.

002 (3)

Paul was an obvious choice to join him as a companion since Barnabas had first introduced him to the Antiochene church (Acts 11: 25 f.). They were therefore at the centre of the controversies there and became firm friends. The vibrant and excited group of Jesus-followers in Antioch was doing something radically counter-cultural, experimenting with a whole new way of being human, and Barnabas and Paul would have to help them think through what that really meant. In this way, the friendship between the two ‘brothers in Christ’ helped to shape Paul’s mind and teaching, leading to what, with long hindsight, we might call Christian theology. It had been a decade since Saul had gone to Tarsus, after his brief time in Damascus and Jerusalem. We don’t know whether anyone in either Jerusalem had seen or heard of him during that time, but Barnabas had a strong sense that he was the right man for the job. This was the beginning of a partnership that would launch the first recorded official ‘mission’ of the new movement. He worked with Barnabas and the local leaders in Antioch for a whole year, teaching and guiding the growing community.

002 (6)The pair was then sent to Jerusalem with a gift of money for the Jerusalem believers, who were suffering from their decade-long persecution by the authorities and struggling to stay alive at a time of widespread famine in AD 46-47. Paul’s own retrospective account of the visit (Gal. 2: 1-10) ends with the Jerusalem leaders admonishing him to go on “remembering the poor.”

While there, Paul argued his case for inclusion of the Gentiles in the koinonia (international fellowship). The three central ‘pillars’ of the Jerusalem church; James (brother of Jesus), Peter and John, all agreed that they would continue to restrict their mission to the Jewish people in ancient Israel, while Paul, Barnabas and their friends in Antioch could continue their work among the Gentiles of the Mediterranean world.

Into Asia Minor – The First Missionary Journey:

008

006

The junior colleague soon slipped into the leading role for which his vigour and discernment marked him out. Thus began what is commonly referred to as his ‘First Missionary Journey’ which first took the two to Cyprus (Acts 13: 4-12) and then on as far as the interior of Asia Minor, and in particular to a group of towns in the southern corner of the province of Galatia (Acts 13: 14,51; 14: 6 f.). We can date this journey roughly to AD 47-48.

002

Above: It was through country such as this (in modern Turkey) that Paul and his companions, Barnabas and John Mark, travelled into central Asia Minor on their first arduous mission. They founded a number of churches in Galatia.

In the first of these towns, Antioch-towards-Pisidia (Acts 13: 15-50) the apostles began with an address in the synagogue to a congregation which included both Jews and ‘Gentile worshippers’. The latter was a group of people, now fairly numerous in many Hellenistic cities, as in Antioch, who were attracted to by Judaism to attend the synagogue services, without becoming regular ‘proselytes’ and members of the ‘commonwealth of Israel’. They showed a lively interest which spread to circles without previous association with the synagogue. From his letters, we can gather that Paul suggested that these people could become full members of the people of God without submitting to the Jewish Law, by joining the Christian church. This provoked a violent reaction from stricter Jews, however, who could only see this new preaching as a threat to their way of life. They denounced Paul and Barnabas as false teachers leading Israel astray.

002 (5)Paul’s response was to quote Isaiah 49: I have set you for a light to the nations so that you can be salvation-bringers to the end of the earth. This delighted the non-Jews who had heard his message: they were free to belong to God’s ancient people. But this, in turn, strengthened Jewish reaction, producing an altogether more serious turn of events.

Both the leading Jews and the leading citizens of the town saw the threat of real civic disorder. When opposition turned to violence, this was sufficient to cause the missionaries to leave the town in a hurry, symbolically shaking the dust off their feet as they did so, but also leaving behind them the beginnings of a new community filled with joy and with the Holy Spirit. After that experience, however, the missionaries put out a statement of policy, making it clear to the Jewish communities in the cities they were to visit that:

It was necessary that the word of God should be declared to you first, but since you reject it … we now turn to the Gentiles (Acts 13: 46).

015

002 (2)This principle, to the Jew first, and also to the Greek (Rom. 1: 16; 2: 9 f.) was the principle that guided Paul’s ministry and expressed many times in his letters. In his letter to the Romans, he provided a theological justification for it (Rom. 11: 1-27). The outcome of this tour was the foundation of several communities, largely Gentile in membership, and the unleashing of Jewish hostility to Paul’s mission which was to follow him wherever he went, and to finally bring his active career to an end. When Paul and Barnabas found themselves facing people in remote highlands of ancient Anatolia with a strange language and religion, they became overnight heroes when Paul healed a man who had been crippled since birth (depicted above). As the pagan crowd began to worship them, they remonstrated with it that this was not the purpose of their mission. At that point, Jews from the towns where they had already been who had followed them there, told the pagan crowd in the town of Lystra what they thought about the missionaries:

That turned the crowd against them, and they started to throw stones at Paul. They thought they had killed him, and dragged him outside the town. Paul’s friends stood round him; they, too, thought he was dead. But he got up and went back into the town. (Acts 14: 8-20)

001

Illustration by Trevor Stubley of the stoning of Paul at Lystra,

for Alan T Dale’s Portrait of Jesus (OUP, 1979).

Paul explained to his friends that this kind of suffering was precisely the sign of the two world’s colliding; they are on the cusp of a new world, and if this is what it costs, so be it. Despite these trials and tribulations, what they had witnessed before in Syrian Antioch – the creation of a new community in which Jews and Gentiles were able to live together because all that previously separated them had been dealt with on the cross – had come true in city after city. At the heart of Paul’s message was radical messianic eschatology. ‘Eschatology’ because God’s long-awaited new day had dawned; ‘Messianic’, since Jesus was the true son of David, announced as such in his resurrection and bringing to completion the purposes announced to Abraham and extended by the psalmists and the prophets to embrace the whole world; ‘Radical’ in the sense that nothing in the backgrounds of either Paul or Barnabas had prepared them for the new state of affairs they were facing. The fact that they believed it was what the One God had always planned did not reduce their own sense of awe and astonishment.

What they could not have foreseen, as they travelled back through the southern part of the province of Galatia and then sailed home to Syria, was that the new reality they had witnessed would become the focus of sharp controversy even among Jesus’s followers and that the two of them would find themselves on opposite sides of that controversy as it boiled over. The missionaries returned to the church which had commissioned them at Antioch-on-the-Orontes (Acts 14: 25-28). Barnabas chose to return to Cyprus (Acts 15: 39). Paul took on Silas as his new travelling companion and colleague. He was a member of the church at Jerusalem (Acts 15: 22 f.), but a Hellenistic Jew and possibly, like Paul himself, a Roman citizen.

(to be continued…)

Posted February 11, 2019 by TeamBritanniaHu in anti-Semitism, Apocalypse, Baptists, Bible, Christian Faith, Christianity, Church, Civil Rights, Civilization, clannishness, cleanliness, Colonisation, Commemoration, Commonwealth, Coventry, Crucifixion, Education, Egalitarianism, Empire, Ethnic cleansing, Galilee, Gentiles, Gospel of Luke, Gospel of Mark, History, hygeine, Immigration, Integration, Israel, Jerusalem, Jesus Christ, Jesus of Nazareth, Jews, Josephus, manufacturing, Mediterranean, Memorial, Middle East, Migration, Militancy, multiculturalism, multilingualism, Mysticism, Narrative, nationalism, New Testament, Palestine, Population, Poverty, Remembrance, Respectability, Resurrection, Romans, Security, Simon Peter, Statehood, Syria, terror, theology, Turkey, tyranny, Zionism

Tagged with , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Years of Transition – Britain, Europe & the World: 1992-1997.   Leave a comment

Epilogue to the Eighties & Prologue to the Nineties:

I can recall the real sense of optimism which resulted from the end of the Cold War, formally ending with President Gorbachev’s announcement of the dissolution of the Soviet Union on Christmas Day 1991. Although never an all-out global war, it had resulted in the deaths of up to forty million people throughout the world, involving more than a hundred and fifty smaller ‘proxy’ conflicts. Moreover, we had lived under a continual sense of doom, that it was only a matter of time until our brief, young lives would be snuffed out by a nuclear apocalypse. Now, politicians and journalists in the West talked of a coming ‘peace dividend’ and the end of the surveillance, spy and secret state in both east and west. The only continuing threat to British security came from the Provisional IRA. They hit Downing Street with a triple mortar attack in February 1991, coming close to killing the new Prime Minister, John Major, and his team of ministers and officials directing the Gulf War.

Margaret ThatcherBy the time Margaret Thatcher left office in tears on 28 November 1990, ‘Thatcherism’ was also a spent force, though its influence lingered on until at least the end of the century, and not just among Conservatives. Only a minority even among the ‘party faithful’ had been true believers and the Tory MPs would have voted her out had her cabinet ministers not beaten them to it. As Andrew Marr has written, History is harshest to a leader just as they fall. She had been such a strident presence for so long that many who had first welcomed her as a ‘gust’ of fresh air now felt the need for gentler breezes. Those who wanted a quieter, less confrontational leader found one in John Major.

Yet most people, in the end, had done well under her premiership, not just the ‘yuppies’ but also her lower-middle-class critics who developed their own entrepreneurial sub-cultures rather than depending on traditional sponsorship from arts councils and local authorities. By the early nineties, Britons were on average much wealthier than they had been in the late seventies and enjoyed a wider range of holidays, better food, and a greater variety of television channels and other forms of home entertainment. Nor was everything the Thatcher governments did out of tune with social reality. The sale of council houses which corresponded to the long passion of the British to be kings and queens of their own little castles. Sales of state utilities, on the other hand, presupposed a hunger for stakeholdership that was much less deeply rooted in British habits, and the subsequently mixed fortunes of those stocks did nothing to help change those habits. Most misguided of all was the decision to implement the ‘poll tax’ as a regressive tax. In the end, Thatcher’s 1987-90 government became just the latest in a succession of post-war British governments that had seen their assumptions rebound on them disastrously. This ‘trend’ was to continue under John Major. The upper middle-class ‘Victorian Values’ of the grocer’s daughter from Grantham were replaced by the ‘family values’ of the lower middle-class garden gnome salesman from Brixton, only for him to be overwhelmed by an avalanche of sexual and financial scandals.

The single most important event of the early nineties in Britain, possibly globally too, had nothing to do with politics and diplomacy or warfare and terrorism, at least not in the nineties. Tim Berners-Lee, a British scientist, invented the World Wide Web, or the Internet. His idea was for a worldwide ‘hypertext’, the computer-aided reading of electronic documents to allow people to work together remotely., sharing their knowledge in a ‘web’ of documents. His creation of it would give the internet’s hardware its global voice. He was an Oxford graduate who had made his first computer with a soldering iron, before moving to CERN, the European Physics laboratory, in Switzerland in 1980, the world’s largest scientific research centre. Here he wrote his first programme in 1989 and a year later he proposed his hypertext revolution which arrived in CERN in December 1990. The ‘internet’ was born the following summer. He chose not to patent his creation so that it would be free to everyone.

The Election of 1992 – A Curious Confidence Trick?:

002

John Major called an election for April 1992. Under a pugnacious Chris Patten, now Party chairman, the Tories targeted Labour’s enthusiasm for high taxes. During the campaign itself, Major found himself returning to his roots in Brixton and mounting a ‘soap-box’, from which he addressed raucous crowds through a megaphone. John Simpson, the BBC correspondent, was given the task of covering Major’s own campaign, and on 15 March he travelled to Sawley, in the PM’s constituency of Huntingdon, where Major was due to Meet the People. I have written elsewhere about the details of this, and his soap-box campaign, as reported by Simpson. Although Simpson described it as ‘a wooden construction of some kind’, Andrew Marr claims it was ‘a plastic container’. Either way, it has gone down in political history, together with the megaphone, as the prop that won him the election. The stark visual contrast achieved with the carefully stage-managed Labour campaign struck a chord with the media and he kept up an act that his father would have been proud of, playing the underdog to Neil Kinnock’s government in waiting. Right at the end, at an eve of poll rally in Sheffield, Kinnock’s self-control finally gave way and he began punching the air and crying “y’awl’ right!” as if he were an American presidential candidate. It was totally ‘cringe-worthy’ TV viewing, alienating if not repulsing swathes of the very middle England voters he needed to attract.

On 9 April 1992 Major’s Conservatives won fourteen million votes, more than any party in British political history. It was a great personal victory for the ‘new’ Prime Minister, but one which was also based on people’s fears of higher taxes under a Labour government. It was also one of the biggest victories in percentage terms since 1945, though the vagaries of the electoral system gave the Tories a majority of just twenty-one seats in parliament. Neil Kinnock was even more devastated than he had been in 1987 when he had not been expected to defeat Thatcher. The only organ of the entire British press which had called the election correctly was the Spectator. Its editor, Dominic Lawson, headlined the article which John Simpson wrote for him The Curious Confidence of Mr Major so that the magazine seemed to suggest that the Conservatives might pull off a surprise win. Simpson himself admitted to not having the slightest idea who would win, though it seemed more likely to him that Labour would. Yet he felt that John Major’s own apparent certainty was worth mentioning. When the results started to become clear on that Friday morning, 10 April, the Spectator stood out favourably from the shelves of newsagents, surrounded by even the late, or early editions of newspapers and magazines which had all been predicting a Labour victory.

003 (2)

The only politician possibly more disappointed than Neil Kinnock, who immediately left front-line politics, was Chris Patten, who had been the real magician behind Major’s remarkable victory. He lost his seat to the Liberals in marginal Bath and went off to become the final governor of Hong Kong ahead of the long-agreed handover of Britain’s last colony in 1997. Kinnock, a former long-term opponent of Britain’s membership of the EEC/ EC went off to Brussels to become a European Commissioner. Despite his triumph in the popular vote, never has such a famous victory produced so rotten an outcome for the victors. The smallness of Major’s majority meant that his authority could easily be eaten away in the Commons. As a consequence, he would not go down as a great leader in parliamentary posterity, though he remained popular in the country as a whole for some time, if not with the Thatcherites and Eurosceptic “bastards” in his own party.  Even Margaret Thatcher could not have carried through her revolutionary reforms after the 1979 and 1983 elections with the kind of parliamentary arithmetic which was dealt her successor. In Rugby terms, although the opposition’s three-quarters had been foiled by this artful dodger of a full-back, he had been dealt a ‘hospital pass’ by his own side. For the moment, he had control of the slippery ball, but he was soon to be forced back into series of crushing rucks and mauls among his own twenty-stone forwards.

 John Smith – Labour’s lost leader and his legacy:

002 (2)

After Neil Kinnock gave up the Labour leadership following his second electoral defeat in 1992, he was replaced by John Smith (pictured above), a placid, secure, self-confident Scottish lawyer. As Shadow Chancellor, he had been an effective cross-examiner of Nigel Lawson, John Major and Norman Lamont and had he not died of a heart attack in 1994, three years ahead of the next election, most political pundits agreed that, following the tarnishing of the Major administration in the mid-nineties, he would have become Prime Minister at that election. Had he done so, Britain would have had a traditional social democratic government, much like those of continental Europe. He came from a family of herring fishermen on the West Coast of Scotland, the son of a headmaster. Labour-supporting from early youth, bright and self-assured, he got his real political education at Glasgow University, part of a generation of brilliant student debaters from all parties who would go on to dominate Scottish and UK politics including, in due succession, Donald Dewar, Gordon Brown, Alistair Darling and Douglas Alexander. Back in the early sixties, Glasgow University Labour Club was a hotbed not of radicals, but of Gaitskell-supporting moderates. This was a position that Smith never wavered from, as he rose as one of the brightest stars of the Scottish party, and then through government under Wilson and Callaghan as a junior minister dealing with the oil industry and devolution before entering cabinet as President of the Board of Trade, its youngest member at just forty. In opposition, John Smith managed to steer clear of the worst in-fighting, eventually becoming Kinnock’s shadow chancellor. In Thatcher’s England, however, he was spotted as a tax-raising corporatist of the old school. One xenophobic letter he received brusquely informed him:

You’ll not get my BT shares yet, you bald, owl-looking Scottish bastard. Go back to Scotland and let that other twit Kinnock go back to Wales.

Smith came from an old-fashioned Christian egalitarian background which put him naturally out of sympathy with the hedonistic culture of southern England.  Just before he became Labour leader he told a newspaper he believed above all in education, because…

 … it opens the doors of the imagination, breaks down class barriers and frees people. In our family … money was looked down on and education was revered. I am still slightly contemptuous of money.

Smith was never personally close to Kinnock but was scrupulously loyal to him as his leader, he nevertheless succeeded him by a huge margin in 1992. By then he had already survived a serious cardiac arrest and had taken up hill-walking. Though Smith swiftly advanced the careers of his bright young lieutenants, Tony Blair and Gordon Brown, they soon became disappointed by his view that the Labour party needed simply to be improved, not radically transformed. In particular, he was reluctant to take on the party hierarchy and unions over issues of internal democracy, such as the introduction of a one-member, one-vote system for future leadership elections. He was sure that Labour could regain power with a revival of its traditional spirit. At one point, Tony Blair was so dispirited by Smith’s leadership style that he considered leaving politics altogether and going back to practising law. Smith died of a second heart attack on 12 May 1994. After the initial shock and grief subsided, Labour moved rapidly away from his policy of ‘gradualism’ towards ‘Blairite’ transformation. One part of his legacy still remains, however, shaping modern Britain today. As the minister who had struggled to achieve devolution for Scotland in 1978-9, he remained a passionate supporter of the ‘unfinished business’ of re-establishing the Holyrood Parliament and setting up a Welsh Assembly. With his friend Donal Dewar he had committed Labour so utterly to the idea in Opposition, despite Kinnock’s original strong anti-nationalist stance, that Blair, no great fan of devolution himself, found that he had to implement Smith’s unwelcome bequest to him.

Black Wednesday and the Maastricht Treaty:

The crisis that soon engulfed the Major government back in the early autumn of 1992 was a complicated economic one. From August 1992 to July 1996 I was mainly resident in Hungary, and so, although an economic historian, never really understood the immediate series of events that led to it or the effects that followed. This was still in pre-internet days, so I had little access to English language sources, except via my short-wave radio and intermittent newspapers bought during brief visits to Budapest. I had also spent most of 1990 and half of 1991 in Hungary, so there were also longer-term gaps in my understanding of these matters. I have written about them in earlier articles in this series, dealing with the end of the Thatcher years. Hungary itself was still using an unconvertible currency throughout the nineties, which only became seriously devalued in 1994-96, and when my income from my UK employers also fell in value, as a family we decided to move back to Britain to seek full-time sterling salaries. The first thing that happened was that they lost their fiscal policy in a single day when the pound fell out of the ERM (European Exchange Rate Mechanism). In his memoirs, John Major described the effect of this event in stark terms:

Black Wednesday – 16 September 1992, the day the pound toppled out of the ERM – was a political and economic calamity. It unleashed havoc in the Conservative Party and it changed the political landscape of Britain.

For Major and his government, the point was that as the German central bank had a deserved reputation for anti-inflationary rigour, having to follow or ‘shadow’ the mark meant that Britain had purchased a respected off-the-shelf policy. Sticking to the mighty mark was a useful signal to the rest of the world that this government, following all the inflationary booms of the seventies and eighties, was serious about controlling inflation. On the continent, however, the point of the ERM was entirely different, intended to lead to a strong new single currency that the countries of central Europe would want to join as members of an enlarged EC/EU. So a policy which Margaret Thatcher had earlier agreed to, in order to bring down British inflation, was now a policy she and her followers abhorred since it drew Britain ever closer towards a European superstate in the ‘Delors Plan’. This was a confused and conflicted state of affairs for most of the Tories, never mind British subjects at home and abroad.

The catalyst for sterling’s fall was the fall in the value of the dollar, pulling the pound down with it. Worse still, the money flowed into the Deutschmarks, which duly rose; so the British government raised interest rates to an eye-watering ten per cent, in order to lift the pound. When this failed to work, the next obvious step would have been for the German central bank to cut their interest rates, lowering the value of the mark and keeping the ERM formation intact. This would have helped the Italian lira and other weak currencies as well as the pound. But since Germany had just reunited after the ‘fall of the wall’, the whole cost of bringing the poorer East Germans into line with their richer compatriots in the West led to a real fear of renewed inflation as well as to memories of the Berlin Crisis of 1948-49 and the hyperinflation of the Weimar period. So the Germans, regardless of the pain being experienced by Britain, Italy and the rest, wanted to keep their high-value mark and their high interest rates. Major put considerable and concerted pressure on Chancellor Kohl, warning of the danger of the Maastricht treaty failing completely since the Danes had just rejected it in a referendum and the French were also having a plebiscite. None of this had any effect on Kohl who, like a previous German Chancellor, would not move.

002 (62)

In public, the British government stuck to the line that the pound would stay in the ERM at all costs. It was not simply a European ‘joint-venture’ mechanism but had been part of the anti-inflation policy of both the Lawson and Major chancellorships. Then, the now PM had told the unemployed workers and the repossessed homeowners in Britain that if it isn’t hurting, it isn’t working, so his credibility had been tied to the success of the ERM ever since. It had also been, as Foreign Secretary and now as Prime Minister, his foreign policy of placing Britain ‘at the heart of Europe’. It was his big idea for both economic and diplomatic survival in an increasingly ‘globalised’ environment. Norman Lamont, who as Chancellor was as committed as Major, told ‘the markets’ that Britain would neither leave the mechanism nor deviate from it by devaluing the pound. ERM membership was at the centre of our policy and there should not be one scintilla of doubt that it would continue. Major went even further, telling a Scottish audience that with inflation down to 3.7 per cent and falling, it would be madness to leave the ERM. He added that:

“The soft option, the devaluer’s option, the inflationary option, would be a betrayal of our future.”

However, then the crisis deepened with the lira crashing out of the ERM formation. International money traders, such as the Hungarian-born György Soros, began to turn their attention to the weak pound and carried on selling. They were betting that Major and Lamont would not keep interest rates so high that the pound could remain up there with the mark – an easy, one-way bet. In the real world, British interest rates were already painfully high. On the morning of ‘Black Wednesday’, at 11 a.m., the Bank of England raised them by another two points. This was to be agonising for home-owners and businesses alike, but Lamont said he would take whatever measures were necessary to keep the pound in the mechanism. Panic mounted and the selling continued: a shaken Lamont rushed round to tell Major that the interest rate hike had not worked, but Major and his key ministers decided to stay in the ERM. The Bank of England announced that interest would go up by a further three points, to fifteen per cent. Had it been sustained, this would have caused multiple bankruptcies across the country, but the third rise made no difference either. Eventually, at 4 p.m., Major phoned the Queen to tell her that he was recalling Parliament. At 7.30 p.m., Lamont left the Treasury to announce to the press and media in Whitehall that he was suspending sterling’s membership of the ERM and was reversing the day’s rise in interest rates.

Major considered resigning. It was the most humiliating moment in British politics since the IMF crisis of 1976, sixteen years earlier. But if he had done so Lamont would have had to go as well, leaving the country without its two most senior ministers in the midst of a terrible crisis. Major decided to stay on, though he was forever diminished by what had happened. Lamont also stayed at his post and was delighted as the economy began to respond to lower interest rates, and a slow recovery began. While others suffered further unemployment, repossession and bankruptcy, he was forever spotting the ‘green shoots’ of recovery. In the following months, Lamont created a new unified budget system and took tough decisions to repair the public finances. But as the country wearied of recession, he became an increasingly easy ‘butt’ of media derision. To Lamont’s complete surprise, Major sacked him as Chancellor a little over six months after Black Wednesday. Lamont retaliated in a Commons statement in which he said: We give the impression of being in office, but not in power. Major appointed Kenneth Clarke, one of the great characters of modern Conservatism, to replace him.

In the Commons, the struggle to ratify the Maastricht Treaty hailed as a great success for Major before the election, became a long and bloody one. Major’s small majority was more than wiped out by the number of ‘Maastricht rebels’, egged on by Lady Thatcher and Lord Tebbit. Black Wednesday had emboldened those who saw the ERM and every aspect of European federalism as disastrous for Britain. Major himself wrote in his memoirs that it turned …

… a quarter of a century of unease into a flat rejection of any wider involvement in Europe … emotional rivers burst their banks.

Most of the newspapers which had welcomed Maastricht were now just as vehemently against it. The most powerful Conservative voices in the media were hostile both to the treaty and to Major. His often leaded use of English and lack of ‘panache’ led many of England’s snobbish ‘High Tories’ to brand him shockingly ill-educated and third-rate as a national leader. A constantly shifting group of between forty to sixty Tory MPs regularly worked with the Labour opposition to defeat key parts of the Maastricht bill, so that Major’s day-to-day survival was always in doubt. Whenever, however, he called a vote of confidence and threatened his rebellious MPs with an election, he won. Whenever John Smith’s Labour Party and the Tory rebels could find some common cause, however thin, he was in danger of losing. In the end, Major got his legislation and Britain signed the Maastricht Treaty, but it came at an appalling personal and political cost. Talking in the general direction of an eavesdropping microphone, he spoke of three anti-European ‘bastards’ in his own cabinet, an obvious reference to Michael Portillo, Peter Lilley and John Redwood. The country watched a divided party tearing itself apart and was not impressed.

By the autumn of 1993, Norman Lamont was speaking openly about the possibility that Britain might have to leave the European Union altogether, and there were moves to force a national referendum. The next row was over the voting system to be used when the EU expanded. Forced to choose between a deal which weakened Britain’s hand and stopping the enlargement from happening at all by vetoing it, Foreign Secretary Douglas Hurd went for a compromise. All hell broke loose, as Tory MPs began talking of a leadership challenge to Major. This subsided, but battle broke out again over the European budget and fisheries policy. Eight MPs had their formal membership of the Tory Party withdrawn. By this point, John Smith’s sudden death had brought Tony Blair to the fore as leader of the Opposition. When Major readmitted the Tory rebels, Blair jibed: I lead my party, you follow yours. Unlike Lamont’s remark in the Commons, Blair’s comment struck a chord with the country.

The concluding chapter of the Thatcher Revolution:

While the central story of British politics in the seven years between the fall of Thatcher and the arrival to power of Blair was taken up by Europe, on the ‘home front’ the government tried to maintain the momentum of the Thatcher revolution. After many years of dithering, British Rail was divided up and privatised, as was the remaining coal industry. After the 1992 election, it was decided that over half the remaining coal mining jobs must go, in a closure programme of thirty-one pits to prepare the industry for privatization. This angered many Tory MPs who felt that the strike-breaking effect of the Nottinghamshire-based Union of Democratic Mineworkers in the previous decade deserved a better reward, and it aroused public protest as far afield as Cheltenham. Nevertheless, with power companies moving towards gas and oil, and the industrial muscle of the miners long-since broken, the closures and sales went ahead within the next two years, 1992-4. The economic effect on local communities was devastating, as the 1996 film Brassed Off shows vividly, with its memorable depiction of the social impact on the Yorkshire village of Grimethorpe and its famous Brass Band of the 1992 closure programme. Effectively, the only coalfields left working after this were those of North Warwickshire and South Derbyshire.

Interfering in the railway system became and remained a favourite ‘boys with toys’ hobby but a dangerous obsession of governments of different colours. Margaret Thatcher, not being a boy, knew that the railways were much too much part of the working life of millions to be lightly broken up or sold off. When Nicholas Ridley, as Transport Secretary, had suggested this, Thatcher is said to have replied:

“Railway privatisation will be the Waterloo of this government. Please never mention the railways to me again.”

It was taken up again enthusiastically by John Major. British Rail had become a national joke, loss-making, accident-prone, with elderly tracks and rolling stock, and serving curled-up sandwiches. But the challenge of selling off a system on which millions of people depended was obvious. Making it profitable would result in significant and unpopular fare rises and cuts in services. Moreover, different train companies could hardly compete with each other directly, racing up and down the same rails. There was, therefore, a binary choice between cutting up ‘BR’ geographically, selling off both trains and track for each region, so that the system would look much the way it was in the thirties, or the railway could be split ‘vertically’ so that the State would continue to own the track, while the stations and the trains would be owned by private companies. This latter solution was the one chosen by the government and a vast, complicated new system of subsidies, contracts, bids, pricing, cross-ticketing and regulation was created, but rather than keeping the track under public control, it too was to be sold off to a single private monopoly to be called Railtrack. Getting across the country would become a complicated proposition and transaction, involving two or three separate rail companies. A Franchise Director was to be given powers over the profits, timetables and ticket-pricing of the new companies, and a Rail Regulator would oversee the track. Both would report directly to the Secretary of State so that any public dissatisfaction, commercial problem or safety issue would ultimately be the responsibility of the government. This was a strange and pointless form of privatization which ended up costing the taxpayer far more than British Rail. The journalist Simon Jenkins concluded:

The Treasury’s treatment of the railway in the 1990s was probably the worst instance of Whitehall industrial management since the Second World War.

006 (2)

005

One success story in the rail network was the completion of the Channel Tunnel link to France in 1994 (the Folkestone terminal is pictured above), providing a good example of the inter-relationship between transport links and general economic development. The Kent town of Ashford had a relationship with the railways going back to 1842, and the closure of the town’s railway works between 1981 and 1993 did not, however, undermine the local economy. Instead, Ashford benefited from the Channel Tunnel rail link, which made use of railway lines running through the town, and its population actually grew by ten per cent in the 1990s. The completion of the ‘Chunnel’ gave the town an international catchment area of eighty-five million within a single day’s journey. The opening of the Ashford International railway station, the main terminal for the rail link to Europe, attracted a range of engineering, financial, distribution and manufacturing companies. In addition to the fourteen business parks that were opened in and around the town itself, four greenfield sites were opened on the outskirts, including a science park owned by Trinity College, Cambridge. As the map above shows, Ashford is now closer to Paris and Brussels in travelling time than it is to Manchester and Liverpool. By the end of the century, the town, with its position at the hub of a huge motorway network as well as its international rail link, was ready to become part of a truly international economy.

006

Many of the improvements in transport infrastructure on both islands of Britain and Ireland were the result of EU funding, especially in Northern Ireland, and it was also having an impact on transport planning in Britain, with projects in the Highlands and Islands. In 1993 the EU decided to create a European-wide transport network. Of the fourteen priority associated with this aim, three are based in Britain and Ireland – a rail link from Cork to Northern Ireland and the ferry route to Scotland; a road link from the Low Countries across England and Wales to Ireland, and the West Coast rail route in Britain.

As a Brixton man, Major had experienced unemployment and was well prepared to take on the arrogant and inefficient quality of much so-called public service. But under the iron grip of the Treasury, there was little prospect for a revival of local democracy to take charge of local services again. This left a highly bureaucratic centralism as the only option left, one which gained momentum in the Thatcher years. Under Major, the centralised Funding Agency for Schools was formed and schools in England and Wales were ranked by crude league tables, depending on how well their pupils did in exams. The university system was vastly expanded by simply allowing colleges and polytechnics to rename themselves as universities. The hospital system was further centralised and given a host of new targets. The police, faced with a review of their pay and demands by the Home Secretary, Kenneth Clarke for their forces to be amalgamated, were given their own performance league tables. The Tories had spent seventy-four per cent more, in real terms, on law and order since 1979, yet crime was at an all-time high. Clarke’s contempt for many of the forces as ‘vested interests’ was not calculated to win them round to reform. Across England and Wales elected councillors were turfed off police boards and replaced by businessmen. In 1993 Clarke, the old Tory dog who had clearly learned new tricks during his time at the Department of Health where he was said to have castrated the regional health authority chairmen, defended his new police league tables in the ‘newspeak’ of governments yet to come:

The new accountability that we seek from our public services will not be achieved simply because men of good will and reasonableness wish that it be so. The new accountability is the new radicalism.

Across Britain, from the auditing of local government to the running of courts and the working hours of nurses, an army of civil servants, accountants, auditors and inspectors marched into workplaces. From time to time, ministers would weakly blame Brussels for the imposition of the cult of central control and measurement. But this was mostly a home-grown ‘superstate’. Major called this centralising policy the ‘Citizen’s Charter’, ignoring the fact that Britons are ‘subjects’ rather than citizens. He himself did not like the ‘headline’ very much because of its unconscious echoes of Revolutionary France. Every part of the government dealing with public service was ordered to come up with proposals for improvement at ‘grass-roots level’, to be pursued from the centre by questionnaires, league tables and a system of awards, called ‘Charter Marks’ for organizations that achieved the required standards. He spoke of ’empowering’, ‘helping the customer’ and ‘devolving’ and thought that regulation from the centre would not last long, rather like a Marxist-Leninist anticipating the ‘withering away’ of the state. In his case, though, this would come about as the effects of growing competition are felt. In practice, of course, the regulators grew more powerful, not less so. Despite the rhetoric, public servants were not being given real freedom to manage. Elected office-holders were being sacked. Major’s ‘withering away’ of the state was no more successful than Lenin’s.

Britain and Ireland – first steps on the road to peace:

009Above: US President Bill Clinton addressing a peace rally in Belfast during his visit in 1995. Clinton played a significant role as a ‘peace broker’ in negotiations leading up to ‘the Good Friday Agreement’.

In December 1993, John Major stood outside the steel-armoured door of Number Ten Downing Street with the ‘Taoiseach’ of the Irish Republic, Albert Reynolds. He declared a new principle which offended many traditional Conservatives and Unionists. If both parts of Ireland voted to be reunited, Britain would not stand in the way. She had, said Major, no selfish strategic or economic interest in Northern Ireland. He also stated that if the Provisional IRA, which had lately bombed the very building Major was standing in front of and murdered two young boys in Cheshire, renounced violence, Sinn Fein could be recognised as a legitimate political party. In the run-up to this Downing Street Declaration, which some saw as a betrayal of the Tory Party’s long-held dedication to the Union of Great Britain and Northern Ireland, the government had been conducting ‘back channel’ negotiations with the terrorist organisation. In August 1994 the IRA finally declared a complete cessation of military operations which, though it stopped a long way short of renouncing the use of violence altogether, was widely welcomed and was followed a month later by a Loyalist ceasefire. A complicated choreography of three-strand talks, framework documents and discussions about the decommissioning of weapons followed, while on the streets, extortion, knee-capping and occasional ‘executions’ continued. But whereas the number of those killed in sectarian violence and bombings in 1993 had been eighty-four, the toll fell to sixty-one the following year, and in 1995 it was in single figures, at just nine deaths.

Long negotiations between London and Dublin led to cross-border arrangements. These negotiations had also involved the United States, where an influential pro-Irish lobby had helped to sustain the IRA campaign into the nineties through finance provided through ‘Noraid’. In the mid-nineties, President Clinton acted as a peace-broker, visiting Belfast in 1995 and helping to maintain the fragile cease-fire in the North. The contradictory demands of Irish Republicanism and Ulster Unionism meant that Major failed to get a final agreement, which was left to Tony Blair, with the ongoing help of the American ex-senator George Mitchell. The fact that in 1991 both countries had signed the Maastricht Treaty for closer political and economic unity in Europe, set a broader context for a bilateral agreement. However, while Irish political leaders eagerly embraced the idea of European integration, their British counterparts, as we have seen, remained deeply divided over it.

Economic decline/ growth & political resuscitation:

008

The closure of the Swan Hunter shipyard on the Tyne in May 1993 is an illuminating example of the impact of de-industrialisation. Swan Hunter was the last working shipyard in the region but had failed to secure a warship contract. An old, established firm, it was suffering some of the same long-term decline that decimated shipbuilding employment nationally to 26,000 by the end of a century. This devastated the local economy, especially as a bitter legal wrangle over redundancy payments left many former workers with no compensation whatever for the loss of what they had believed was employment for life. But the effects of de-industrialisation could spread much further than local communities. The closure of the shipyard, as shown in the map above, but the failure of the firm also had a ‘knock-on’ effect as suppliers as far afield as London and Glasgow lost valuable orders and, as a result, jobs.

004

By 1994, employment in manufacturing in Britain had fallen to four million from the nine million it had reached at its peak in 1966. The resulting mass unemployment hurt the older industries of the Northwest worst, but the losses were proportionately as high in the Southeast, reflecting the decline in newer manufacturing industry. Across most of Britain and Ireland, there was also a decline in the number of manufacturing jobs continuing into and throughout the 1990s. The service sector, however, expanded, and general levels of unemployment, especially in Britain, fell dramatically in the nineties. Financial services showed strong growth, particularly in such places as London’s Docklands, with its new ‘light railway’, and Edinburgh. By the late nineties, the financial industry was the largest employer in northern manufacturing towns and cities like Leeds, which grew rapidly throughout the decade, aided by its ability to offer a range of cultural facilities that helped to attract an array of UK company headquarters. Manchester, similarly, enjoyed a renaissance, particularly in the spheres of music, the media and sport.

In July 1995, tormented by yet more rumours of right-wing conspiracies against him, Major riposted with a theatrical gesture of his own, resigning as leader of the Conservative Party and inviting all-comers to take him on. He told journalists gathered in the Number Ten garden that it was “put up or shut up time”. If he lost he would resign as Prime Minister. If he won, he would expect the party to rally around him. This was a gamble, since other potential leaders were available, not least Michael Heseltine, who had become Deputy Prime Minister, and Michael Portillo, then the pin-up boy of the Thatcherites, whose supporters prepared a campaign headquarters for him, only for him to then decide against standing. In the event, the challenger was John Redwood, the Secretary of State for Wales and a highly intelligent anti-EU right-winger. Major won his fight, though 109 Tory MPs refused to back him.

Fighting the return of Fascism in Europe:

Major was also having to deal with the inter-ethnic wars breaking out in the former Yugoslavia, following the recognition of Slovenia, Croatia and Bosnia as independent states in the early nineties. The worst violence occurred during the Serbian assault on Bosnia (I have written about the bloody 1992-94 Siege of Sarajevo, its capital, in an article elsewhere on this site based on John Simpson’s reporting). The term ‘ethnic cleansing’ was used for the first time as woeful columns of refugees fled in different directions. A nightmare which Europeans thought was over in 1945 was returning, only a couple of days’ drive away from London and half a day’s drive from where I was living on the southern borders of Hungary with Serbia and Croatia.

Six years after the siege, during a school visit to the Hague, I sat in the courtroom of the International War Crimes Tribunal on the former Yugoslavia and listened, in horror, to the testimonies of those who had been imprisoned and tortured in concentration camps during the Bosnian War. I couldn’t believe that what I was hearing had happened in the final decade of the twentieth century in Europe. Those on trial at that time were the prison camp guards who had carried out the atrocities, claiming what had become known as the Nuremberg Defence. Later on, those giving the orders, both Mladko Radic and Radovan Karadzic (pictured below with John Simpson in 1993), the military and political leaders of the Bosnian Serbs, went on trial in the same courtroom, were convicted of war crimes and duly locked away, together with the former Serbian President, Slobodan Milosevic. Major had asked how many troops it would take to keep the warring three sides apart and was told the number was four hundred thousand, three times the total size of the British Army at that time. He sent 1,800 men to protect the humanitarian convoys that were rumbling south from the UN bases in Hungary.

001

Although many British people sent food parcels, warm clothes, medicine and blankets, loaded onto trucks and driven across the Croatian border and into Bosnia, many in the government were reluctant for Britain to become further involved. But the evening news bulletins showed pictures of starving refugees, the uncovered mass graves of civilians shot dead by death squads, and children with appalling injuries. There was a frenzied campaign for Western intervention, but President Clinton was determined not to risk the lives of American soldiers on the ground. Instead, he considered less costly alternatives, such as air strikes. This would have put others who were on the ground, including the British and other nationalities involved in the UN operation, directly into the line of retaliatory fire of the Serbian troops. When the NATO air-strikes began, the Serbs took the UN troops hostage, including British soldiers, who were then used as human shields. When the Serbs captured the town of Srebrenica and carried out a mass slaughter of its Muslim citizens, there were renewed calls for ‘boots on the ground’, but they never came.

Following three years of fighting, sanctions on Serbia and the success of the Croat Army in fighting back, a peace agreement was finally made in Dayton, Ohio. The UN convoys and troops left Hungary. Major became the first British Prime Minister of the post-War World to grapple with the question of what the proper role of the West should be to ‘regional’ conflicts such as the Balkan wars. They showed quite clearly both the dangers and the limitations of intervention. When a civil conflict is relayed in all its horror to tens of millions of voters every night by television, the pressure to ‘do something’ is intense.  But mostly this requires not air strikes but a full-scale ground force, which will then be drawn into the war itself. Then it must be followed by years of neo-colonial aid and rebuilding. Major and his colleagues were accused of moral cowardice and cynicism in allowing the revival of fascist behaviour in one corner of Europe. Yet, especially given the benefit of hindsight of what happened subsequently in Iraq and Afghanistan, perhaps Western leaders were right to be wary of full-scale intervention.

Back to basics?

For many British voters, the Major years were associated with the sad, petty and lurid personal scandals that attended so many of his ministers, after he made an unwise speech calling for the return as old-style morality. In fact, back to basics referred to almost everything except personal sexual morality; he spoke of public service, industry, sound money, free trade, traditional teaching, respect for the family and the law and the defeat of crime. It gave the press, however, a fail-safe headline charge of hypocrisy whenever ministers were caught out. A series of infidelities were exposed; children born out-of-wedlock, a death from a sex stunt which went wrong, rumours about Major’s own affairs (which later turned out to be truer than realised at the time). More seriously, there was also an inquiry as to whether Parliament had been misled over the sale of arms to Iraq, but these were all knitted together into a single pattern of misbehaviour, referred to as ‘sleaze’.

In 1996, a three-year inquiry into whether the government had allowed a trial to go ahead against directors of an arms company, Matrix Churchill, knowing that they were, in fact, acting inside privately accepted guidelines, resulted in two ministers being publicly criticised. It showed that the government had allowed a more relaxed régime of military-related exports to Saddam Hussein even after the horrific gassing of five thousand Kurds at Falluja, also revealing a culture of secrecy and double standards in the process. Neil Hamilton MP was accused of accepting cash from Mohammed al-Fayed, the owner of Harrods, for asking questions in the Commons. One of the most dramatic episodes in the 1997 election was the overwhelming defeat he suffered in his Tatton constituency by the former BBC war reporter, Martin Bell, who had been badly injured in Sarajevo who became Britain’s first independent MP for nearly fifty years. Jonathan Aitken, a Treasury minister was accused of accepting improper hospitality from an Arab business contact. He resigned to fight the Guardian over the claims, with the simple sword of truth and the trusty shield of fair play. He was found guilty of perjury, spending eighteen months in prison.

002

By the end of Major’s government, it seemed that the Tories might have learned the lesson that disagreements over the EU were capable of splitting their party. However, there was a general mood of contempt for politicians and the press, in particular, had lost any sense of deference. The reforms of the health service, police and schools had produced few significant improvements. The post-Cold War world was turning out to be nastier and less predictable than the early nineties days of the ‘peace dividend’ had promised. The Labour Opposition would, in due course, consider how the country might be better governed and reformed, as well as what would be the right British approach to peace-keeping and intervention now that the United States was the last superpower left standing. But in the early months of 1997,  Tony Blair and his fresh young ‘New Labour’ team, including Alistair Campbell (pictured above), were oiling their effective election-winning machine and moving in to roll over a tired-looking John Major and his tarnished old Tories.

Sources:

Andrew Marr (2008), A History of Modern Britain. Basingstoke: Pan-Macmillan.

Simon Schama (2018), A History of Britain, 1776-2000; The Fate of Empire. London: BBC Worldwide.

John Simpson (1999), Strange Places, Questionable People. Basingstoke: Pan-Macmillan.

Peter Caterall, Roger Middleton, John Swift (2001), The Penguin Atlas of British & Irish History. London: Penguin Books.

Posted October 17, 2018 by TeamBritanniaHu in Apocalypse, Arabs, Balkan Crises, Britain, British history, Britons, Brussels, Christian Faith, Christian Socialism, Christianity, Church, Coalfields, Cold War, devolution, Egalitarianism, Ethnic cleansing, Europe, European Economic Community, European Union, Family, France, Genocide, German Reunification, Germany, Gorbachev, Humanism, Hungary, Immigration, Ireland, Irish history & folklore, Italy, Journalism, Labour Party, manufacturing, Margaret Thatcher, Marxism, morality, National Health Service (NHS), Refugees, Revolution, Scotland, Security, terrorism, Thatcherism, Unemployment, Wales

Tagged with , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Egalitarian millenarianism, Reformation and Reaction in Europe, 1536-1572: The Reformers and Pacifist-Anabaptists   Leave a comment

003

Luther’s Last Decade and His Legacy:

In the final decade of his life, Luther became even more bitter in his attitude towards the papists. He was denied another public hearing such as those at Worms and Speyer, and he managed to avoid the martyrdom which came to other reformers, whether at the stake or, in the case of Zwingli, in battle (at Kappel in 1531). He compensated by hurling vitriol at the papacy and the Roman Curia. Towards the end of his life, he issued an illustrated tract with outrageously vulgar cartoons. In all of this, he was utterly unrestrained. The Holy Roman Empire was a constitutional monarchy, and the emperor had sworn at his coronation that no German subject should be outlawed unheard and uncondemned. Although this clause had not yet invoked to protect a monk accused of heresy, yet when princes and electors came to be involved the case was altered. If Charles V were faithless to that oath, then he might be resisted even in arms by the lower magistrates. The formula thus suggested by the jurists to Luther was destined to have a very wide an extended vogue. The Lutherans employed it only until they gained legal recognition at Augsburg in 1555. Thereafter the Calvinists took up the slogan and equated the lower magistrates with the lesser nobility in France. Later historians were accustomed to regard Lutheranism as politically subservient and Calvinism as intransigent, but the origin of this doctrine was in the Lutheran soil.

008

Martin Luther was made for the ministry. During his last years, he continued to attend faithfully to all the obligations of the university and his parish. To the end he was preaching, lecturing, counselling and writing. At the end of his life, he was in such a panic of disgust because the young women at Wittenberg were wearing low necks that he left home declaring that he would not return. His physician brought him back, but then came a request from the counts of Mansfeld for a mediator in a dispute. Melanchthon was too sick to go, and though Luther was also very ill, he went, reconciled the counts and died on the way home.

His later years should not, however, be written off as the splutterings of a dying flame. If in his polemical tracts he was at times savage and course, in the works which really counted in the cannon of his life’s endeavour he grew constantly in maturity and artistic creativity. Improvements in the translation of the Bible continued to the very end. The sermons and biblical commentaries reached superb heights. Many of the passages quoted to illustrate Luther’s religious and ethical principles are also from this later period.

When historians and theologians come to assess his legacy, there are three areas which naturally suggest themselves. The first is his contribution to his own country. He called himself the German prophet, saying that against the papist assess he must assume so presumptuous a title and he addressed himself to his beloved Germans. The claim has been made frequently that no individual did so much to fashion the character of the German people. He shared their passion for music and their language was greatly influenced by his writings, not least by his translation of the Bible. His reformation also profoundly affected the ordinary German family home. Roland Bainton (1950) commented:

Economics went the way of capitalism and politics the way of absolutism, but the home took on that quality of affectionate and godly patriarchalism which Luther had set as the pattern of his own household.

Luther’s most profound impact was in their religion, of course. His sermons were read to the congregations, his liturgy was sung, his catechism was rehearsed by the father of the household, his Bible cheered the faint-hearted and consoled the dying. By contrast, no single Englishman had the range of Luther. The Bible translation was largely the work of Tyndale, the prayer-book was that of Cranmer, the Catechism of the Westminster Divines. The style of sermons followed Latimer’s example and the hymn book was owed much to George Herbert from the beginning. Luther, therefore, did the work of five Englishmen, and for the sheer richness and exuberance of vocabulary and mastery of style, his use of German can only be compared with Shakespeare’s use of English.

In the second great area of influence, that of the Church, Luther’s influence extended far beyond his native land, as is shown below. In addition to his influence in Germany, Switzerland, Hungary and England, Lutheranism took possession of virtually the whole of Scandinavia. His movement gave the impetus that sometimes launched and sometimes gently encouraged the establishment of other varieties of Protestantism. Catholicism also owes much to him. It is often said that had Luther not appeared, an Erasmian reform would have triumphed, or at any rate a reform after the Spanish model. All this is, of course, conjectural, but it is obvious that the Catholic Church received a tremendous shock from the Lutheran Reformation and a terrific urge to reform after its own pattern.

The third area is the one which mattered most to Luther, that of religion itself. In his religion, he was a Hebrew, Paul the Jew, not a Greek fancying gods and goddesses in a pantheon in which Christ was given a niche. The God of Luther, as of Moses, was the God who inhabits the storm clouds and rides on the wings of the wind. He is a God of majesty and power, inscrutable, terrifying, devastating, and consuming in his anger. Yet he is all merciful too, like as a father pitieth his children, so the Lord… 

Lutherans, Calvinists, Anglicans and Pacifists:

The movement initiated by Luther soon spread throughout Germany. Luther provided its chief source of energy and vision until his death in 1546. Once Luther had passed from the scene, a period of bitter theological warfare occurred within Protestantism. There was controversy over such matters as the difference between ‘justification’ and ‘sanctification’; what doctrine was essential or non-essential; faith and works; and the nature of the real presence at the Eucharist. This is the period when Lutheranism developed, something which Luther himself predicted and condemned. The Schmalkald Articles had been drawn up in 1537 as a statement of faith. The Protestant princes had formed the Schmalkald League as a kind of defensive alliance against the Emperor. The tragic Schmalkald War broke out in 1547 in which the Emperor defeated the Protestant forces and imprisoned their leaders. But the Protestant Maurice of Saxony fought back successfully and by the Treaty of Passau (1552), Protestantism was legally recognised. This settlement was confirmed by the Interim of 1555. It was during this period that some of the Lutheran theologians drove large numbers of their own people over to the Calvinists through their dogmatism.

The Battle of Kappel, in which Zwingli was killed, had brought the Reformation in Switzerland to an abrupt halt, but in 1536 John Calvin (1509-64) was unwillingly pressed into reviving the cause in French-speaking Switzerland. Calvin was an exiled Frenchman, born in at Noyon in Picardy, whose theological writings, especially the Institutes of the Christian Religion and numerous commentaries on the Bible, did much to shape the Reformed churches and their confessions of faith. In contrast to Luther, Calvin was a quiet, sensitive man. Always a conscientious student, at Orléans, Bourges and the University of Paris, he soon took up the methods of humanism, which he later used ‘to combat humanism’. In Paris, the young Calvin had encountered the teachings of Luther and in 1533, he had experienced a sudden conversion:

God subdued and brought my heart to docility. It was more hardened against such matters than was to be expected in such a young man.

After that, he wrote little about his inner life, content to trace God’s hand controlling him. He next broke with Roman Catholicism, leaving France to live as an exile in Basle. It was there that he began to formulate his theology, and in 1536 published the first edition of The Institutes. It was a brief, clear defence of Reformation beliefs. Guillaume Farel, the Reformer of Geneva, persuaded Calvin to help consolidate the Reformation there. He had inherited from his father an immovable will, which stood him in good stead in turbulent Geneva.  In 1537 all the townspeople were called upon to swear loyalty to a Protestant statement of belief. But the Genevans opposed Calvin strongly, and disputes in the town, together with a quarrel with the city of Berne, resulted in the expulsion of both Calvin and Farel.

Calvin went to Strasbourg, where he made contact with Martin Bucer, who influenced him greatly. Bucer (1491-1551) had been a Dominican friar but had left the order and married a former nun in 1522. He went to Strasbourg in 1523 and took over leadership of the reform, becoming one of the chief statesmen among the Reformers. He was present at most of the important conferences, or colloquies of the Reformers, and tried to mediate between Zwingli and Luther in an attempt to unite the German and Swiss Reformed churches. His discussions with Melanchthon led to peace in the debate over the sacraments at the Concord of Wittenberg. He also took part in the unsuccessful conferences with the Roman Catholics at Hagenau, Worms and Ratisbon.

In 1539, while in Strasbourg, Calvin published his commentary on the Book of Romans. Many other commentaries followed, in addition to a new, enlarged version of the Institutes. The French Reformer led the congregation of French Protestant refugees in Strasbourg, an experience which matured him for his task on returning to Geneva. He was invited back there in September 1541, and the town council accepted his revision of the of the city laws, but many more bitter disputes followed. Calvin tried to bring every citizen under the moral discipline of the church. Many naturally resented such restrictions, especially when imposed by a foreigner. He then set about attaining of establishing a mature church by preaching daily to the people. He also devoted much energy to settling differences within Protestantism. The Consensus Tigurinus, on the Lord’s Supper (1549), resulted in the German-speaking and French-speaking churches of Switzerland moving closer together. Michael Servetus, a notorious critic of Calvin, and of the doctrine of the Trinity, was arrested and burnt in Geneva.

004

John Calvin, caricatured by one of his students, during an idle moment in a lecture.

Calvin was, in a way, trying to build a more visible ‘City of God’ in Europe, with Geneva as its base and model. In his later years, Calvin’s authority in Geneva was less disputed. He founded the Geneva Academy, to which students of theology came from all parts of western and central Europe, particularly France. Calvin systemised the Reformed tradition in Protestantism, taking up and reapplying the ideas of the first generation of Reformers. He developed the Presbyterian form of church government, in which all ministers served at the same level, and the congregation was represented by lay elders. His work was characterised by intellectual discipline and practical application. His Institutes have been a classic statement of Reformation theology for centuries, as is evident from the following extracts:

Wherever we find the Word of God surely preached and heard, and the sacraments administered according to the Institution of Christ, there, it is not to be doubted, is a church of God.

We declare that by God’s providence, not only heaven and earth and inanimate creatures, but also the counsels and wills of men are governed so as to move precisely to that end destined by him.   

Lutheranism strongly influenced Calvin’s doctrine. Like Luther, Calvin was also a careful interpreter of the Bible. He intended that his theology should interpret Scripture faithfully, rather than developing his own ideas. For him, all knowledge of God and man is to be found only in the Word of God. Man can only know God if he chooses to make himself known. Pardon and salvation are possible only through the free working of the grace of God. Calvin claimed that even before the creation, God chose some of his creatures for salvation and others for destruction. He is often known best for this severe doctrine of election, particularly that some people are predestined to eternal damnation. But Calvin also set out the way of repentance, faith and sanctification for believers. In his doctrine, the church was supreme and should not be restricted in any way by the state. He gave greater importance than Luther to the external organisation of the church. He regarded only baptism and communion as sacraments. Baptism was the individual’s initiation into the new community of Christ. He rejected Zwingli’s view that the communion elements were purely symbolic, but also warned against a magical belief in the real presence of Christ in the sacrament.

The Calvinists went further than the Lutherans in their opposition to traditions which had been handed down. They rejected a good deal of church music, art, architecture and many more superficial matters such as the use of the ring in marriage, and the signs of devotional practice. But all the Reformers rejected the authority of the pope, the merit of good works, indulgences, the mediation of the Virgin Mary and the saints, and all the sacraments which had not been instituted by Christ. They rejected the doctrine of transubstantiation (the teaching that the bread and wine of the communion became the body and blood of Christ when the priest consecrated them), the view of the mass as a sacrifice, purgatory and prayers for the dead, private confession of sin to a priest, celibacy of the clergy, and the use of Latin in the services.They also rejected all the paraphernalia that expressed these ideas, such as holy water, shrines, chantries, images, rosaries, paternoster stones and candles.

Meanwhile, in 1549 Bucer was forced to leave Strasbourg for Cambridge, and while in England, he advised Cranmer on The Book of Common Prayer. He had a great impact on the establishment of the Church of England, pointing it in the direction of Puritanism. Although he died in 1551, his body was exhumed and burned during the Catholic reaction under Queen Mary. Bucer wrote a large number of commentaries on the Bible and worked strenuously for reconciliation between various religious parties. In France, the pattern of reform was very different. Whereas in Germany and Switzerland there was solid support for the Reformation from the people, in France people, court and church provided less support. As a result, the first Protestants suffered death or exile. But once the Reformed faith had been established in French-speaking Switzerland and in Strasbourg, Calvinists formed a congregation in Paris in 1555. Four years later, over seventy churches were represented at a national synod in the capital.

002

Henry VIII may have destroyed the power of the papacy and ended monasticism in England, but he remained firmly Catholic in doctrine. England was no safe place for William Tyndale to translate the Bible into English, as Henry and the bishops were more concerned to prevent the spread of Lutheran ideas than to promote the study of Scripture. Tyndale narrowly escaped arrest in Cologne but managed to have the New Testament published in Worms in 1525. He was unable to complete the Old Testament because he was betrayed and arrested near Brussels in 1535. In October 1536 he was strangled and burnt at the stake. His last words were reported as, Lord, open the king of England’s eyes. In the meantime, Miles Coverdale completed the translation, which became the basis for later official translations.

003

The title page of the first Bible to be printed in English: Miles Coverdale’s translation (1535). Coverdale had helped Tyndale to revise his translation of the Pentateuch.

Though the king’s eyes were not immediately opened, a powerful religious movement towards reform among his people was going on at the same time. Despite the publication of the Great Bible in 1538, it was only under Edward VI (1547-53) that the Reformation was positively and effectively established in England. The leading figure was the Archbishop of Canterbury, Thomas Cranmer, supported by the scholar, Nicholas Ridley and the preacher, Hugh Latimer. Cranmer (1489-1556) was largely responsible for the shaping the Protestant Church of England. Born in Nottinghamshire, he was educated at Cambridge until he was suddenly summoned to Canterbury as Archbishop in 1532, as a result of Henry VIII’s divorce crisis. There he remained until he was deposed by Mary and burnt as a heretic at Oxford in 1556. He was a godly man, Lutheran in his theology, well read in the Church Fathers, a gifted liturgist with an excellent command of English. He was sensitive, cautious and slow to decide in a period of turbulence and treachery. He preferred reformation by gentle persuasion rather than by force, and, unlike Luther, also sought reconciliation with Roman Catholicism. Like Luther, however, he believed firmly in the role of the ‘godly prince’ who had a God-given task to uphold a just society and give free scope to the gospel.

006

Archbishop Cranmer (pictured above) was responsible for the Great Bible (1538) and its prefaces; the Litany (1545) and the two Prayer Books (1549, 1552). The driving force of Cranmer’s life was to restore to the Catholic Church of the West the faith it had lost long ago. When the Church of Rome refused to reform, Cranmer took it upon himself to reform his own province of Canterbury. He then sought an ecumenical council with the Lutherans and Calvinists, but Melanchthon was too timid. His second great concern was to restore a living theology based on the experience of the person and work of Christ. Thirdly, he developed the doctrine of the Holy Spirit which lay behind his high view of scripture and tradition, and the meaning of union with Christ. He was brainwashed into recanting, but at his final trial in 1556 he put up a magnificent defence and died bravely at the stake, thrusting the hand that had signed the recantations into the fire first. The Martyrs’ Memorial at Oxford commemorates his death, together with those of Ridley and Latimer whose deaths he had witnessed from prison a year earlier.

Several European Reformers also contributed to the Anglican Reformation, notably Martin , exiled from Strasbourg. These men, Calvinists rather than Lutherans, Bucerbecame professors at the universities of Oxford and Cambridge. Under the Counter-Reforming Catholic Queen Mary (1553-58), with Cardinal Pole as Archbishop of Canterbury, about two hundred bishops, scholars, ministers and preachers were burnt at the stake. Many Protestant reformers fled to the continent and became even more Calvinist in their convictions, influencing the direction of the English Reformation when they returned at the beginning of Elizabeth I’s reign. The young Queen gradually replaced the Catholic church leaders with Protestants, restored the church Articles and Cranmer’s Prayer Book. She took the title of Supreme Governor of the Church of England. Her Anglican church kept episcopal government and a liturgy which offended many of the strict Protestants, particularly those who were returning religious refugees who had been further radicalised in Calvinist Switzerland or France.

007

Scotland was first awakened to Lutheranism by Patrick Hamilton, a student of Luther, who had been burned for his faith in 1528. George Wishart and John Knox (1505-72) continued Hamilton’s work, but Knox was taken prisoner by the French in 1547 and forced to serve as a galley-slave. When freed, he studied under Calvin at Geneva and did not return to Scotland until 1559, when he fearlessly launched the Reformation. He attacked the papacy, the mass and Catholic idolatry. The Catholic Mary Queen of Scots opposed Knox, but was beaten in battle. Knox then consolidated the Scots reformation by drawing up a Confession of Faith (1560), a Book of Discipline (1561) and the Book of Common Order (1564). While the Scottish Reformation was achieved independently from England, it was a great tragedy that it was imposed on Ireland, albeit through an Act of Uniformity passed by the Irish Parliament in 1560 which set up Anglicanism as the national religion. In this way, Protestantism became inseparably linked with English rule of a country which remained predominantly Catholic.

001

Western Europe during the Wars of Religion, to 1572.

001

The Empire of Charles V in 1551 (inset: The Swiss Confederation)

In Hungary, students of Luther and Melanchthon at Wittenberg took the message of the Reformation back to their homeland in about 1524, though there were Lollard and Hussite connections, going back to 1466, which I’ve written about in previous posts. As in Bohemia, Calvinism took hold later, but the two churches grew up in parallel. The first Lutheran synod was in 1545, followed by the first Calvinist synod in 1557. In the second half of the sixteenth century, a definite interest in Protestant England was already noticeable in Hungary. In contemporary Hungarian literature, there is a long poem describing the martyr’s death of Thomas Cranmer (Sztáray, 1582).  A few years before this poem was written, in 1571, Matthew Skaritza, the first Hungarian Protestant theologian made his appearance in England, on a pilgrimage to ‘its renowned cities’ induced by the common religious interest.

Protestant ministers were recruited from godly and learned men. The Church of England and large parts of the Lutheran church, particularly in Sweden, tried to keep the outward structure and ministry of their national, territorial churches. Two brothers, Olav and Lars Petri, both disciples of Luther, inaugurated the Reformation in Sweden. The courageous King Gustavus Vasa, who delivered Sweden from the Danes in 1523, greatly favoured Protestantism. The whole country became Lutheran, with bishops of the old church incorporated into the new, and in 1527 the Reformation was established by Swedish law. This national, state church was attacked by both conservative Catholics and radical Protestants.

The Danish Church, too, went over completely to Protestantism. Some Danes, including Hans Tausen and Jörgen Sadolin, studied under Luther at Wittenberg. King Frederick I pressed strongly for church reform, particularly by appointing reforming bishops and preachers. As a result, there was an alarming defection of Catholics and in some churches no preaching at all, and a service only three times a year. After this, King Christian III stripped the bishops of their lands and property at the Diet of Copenhagen (1536) and transferred the church’s wealth to the state. Christian III then turned for help to Luther, who sent Bugenhagen, the only Wittenberger theologian who could speak the dialects of Denmark. Bugenhagen crowned the king and appointed seven superintendents. This severed the old line of bishops and established a new line of presbyters. At the synods which followed church ordinances were published, and the Reformation recognised in Danish law. The decayed University of Copenhagen was enlarged and revitalised. A new liturgy was drawn up, a Danish Bible was completed, and a modified version of the Augsburg Confession was eventually adopted.

005

Heddal Stave church, Norway.

This form of construction is characteristic of this part of Scandinavia

The Reformation spread from Denmark to Norway in 1536. The pattern was similar to that of Denmark. Most of the bishops fled and, as the older clergy died, they were replaced with Reformed ministers. A war between Denmark and Norway worsened social and political conditions. When the Danish Lutherans went to instruct the Norwegians, they found that many of the Norwegians spoke the incomprehensible old Norse, and communications broke down. In Iceland, an attempt to impose the Danish ecclesiastical system caused a revolt. This was eventually quelled and the Reformation was imposed, but with a New Testament published in 1540.

Calvinists held an exalted and biblical view of the church as the chosen people of God, separated from the state and wider society. They, therefore, broke away from the traditional church structures as well as the Roman ministry. The spread of Calvinism through key sections of the French nobility, and through the merchant classes in towns such as La Rochelle alarmed Catherine de Medici, the French Regent, resulting eventually in the St Bartholomew’s Day Massacre of 1572. Philip II faced a similarly strong Calvinist challenge in the United Provinces of the Netherlands. In 1565, an outbreak of anti-Catholic rioting could not be contained because all the available forces were deployed in the Mediterranean to defend southern Italy from the Turks and to lift the siege of Malta. The spread of Calvinism was a coral growth in ports and free cities, compared with the territorial growth of Lutheranism which was dependent on earthly principalities and powers.

In this, the free churches later followed them. These churches were mainly fresh expressions of Calvinism which started to grow at the beginning of the next century, but some did have links to, or were influenced by, the churches founded in the aftermath of the Radical Reformation. Only three groups of Anabaptists were able to survive beyond the mid-sixteenth century as ordered communities: the ‘brethren’ in Switzerland and southern Germany, the Hutterites in Moravia and the Mennonites in the Netherlands and northern Germany.

004

In the aftermath of the suppression of Münster, the dispirited Anabaptists of the Lower-Rhine area were given new heart by the ministry of Menno Simons (about 1496-1561). The former priest travelled widely, although always in great personal danger. He visited the scattered Anabaptist groups of northern Europe and inspired them with his night-time preaching. Menno was an unswerving, committed pacifist. As a result, his name in time came to stand for the movement’s repudiation of violence. Although Menno was not the founder of the movement, most of the descendants of the Anabaptists are still called ‘Mennonites’. The extent to which the early Baptists in England were influenced by the thinking of the Radical Reformation in Europe is still hotly disputed, but it is clear that there were links with the Dutch Mennonites in the very earliest days.

Reformers, Revolutionaries and Anti-Semites:

Luther had early believed that the Jews were a stiff-necked people who rejected Christ, but that contemporary Jews could not be blamed for the sins of their fathers and might readily be excused for their rejection of Christianity by reason of the corruption of the Medieval Papacy.  He wrote, sympathetically:

If I were a Jew, I would suffer the rack ten times before I would go over to the pope.

The papists have so demeaned themselves that a good Christian would rather be a Jew than one of them, and a Jew would rather be a sow than a Christian.

What good can we do the Jews when we constrain them, malign them, and hate them as dogs? When we deny them work and force them to usury, how can that help? We should use towards the Jews not the pope’s but Christ’s law of love. If some are stiff-necked, what does that matter? We are not all good Christians.

Luther was sanguine that his own reforms, by eliminating the abuses of the papacy, would accomplish the conversion of the Jews. But the coverts were few and unstable. When he endeavoured to proselytise some rabbis, they undertook in return to make a Jew out of him. The rumour that a Jew had been authorised by the papists to murder him was not received with complete incredulity. In his latter days, when he was more easily irritated, news came that in Moravia, Christians were being induced to become Judaic in beliefs and practice. That was what induced him to come out with his rather vulgar blast in which he recommended that all Jews be deported to Palestine. Failing that, he wrote, they should be forbidden to practice usury, should be compelled to earn their living on the land, their synagogues should be burned, and their books, including The Torah, should be taken away from them.

The content of this tract was certainly far more intolerant than his earlier comments, yet we need to be clear about what he was recommending and why. His position was entirely religious and not racially motivated. The supreme sin for him was the persistent rejection of God’s revelation of himself in Jesus Christ. The centuries of persecution suffered by the Jews were in themselves a mark of divine displeasure. The territorial principle should, therefore, be applied to the Jews. They should be compelled to leave and go to a land of their own. This was a programme of enforced Zionism. But, if this were not feasible, Luther would recommend that the Jews be compelled to live from the soil. He was, perhaps unwittingly, proposing a return to the situation which had existed in the early Middle Ages, when the Jews had worked in agriculture. Forced off the land, they had gone into commerce and, having been expelled from commerce, into money-lending. Luther wished to reverse this process and to accord the Jews a more secure, though just as segregated position than the one they had in his day, following centuries of persecutions and expulsions.

His advocacy of burning synagogues and the confiscation of holy books was, however, a revival of the worst features of the programme of a fanatical Jewish convert to Christianity, Pfefferkorn by name, who had sought to have all Hebrew books in Germany and the Holy Roman Empire destroyed. In this conflict of the early years of the Reformation, Luther had supported the Humanists, including Reuchlin, the great German Hebraist and Melanchthon’s great-uncle. Of course, during the Reformation throughout Europe, there was little mention of the Jews except in those German territories, like Luther’s Saxony, Frankfurt and Worms, where they were tolerated and had not been expelled as they had been from the whole of England, France and Spain. Ironically, Luther himself was very Hebraic in his thinking, appealing to the wrath of Jehovah against any who would impugn his picture of a vengeful, Old Testament God. On the other hand, both Luther and Erasmus were antagonistic towards the way in which the Church of their day had relapsed into the kind of Judaic legalism castigated by the Apostle Paul. Christianity, said Erasmus, was not about abstaining from butter and cheese during Lent, but about loving one’s neighbour. This may help to explain Luther’s reaction to the Moravian ‘heresy’ in terms which, nevertheless, only be described as anti-Semitic, even by the standards of his time.

The story told in Cohn’s great book Pursuit of the Millennium, originally written six decades ago, is a story which began more than five centuries ago and ended four and a half centuries ago. However, it is a book and a story not without relevance to our own times. In another work, Warrant for Genocide: the myth of the Jewish World Conspiracy and the Protocols of the Elders of Zion, published in 1967, Cohn shows how closely the Nazi fantasy of a world-wide Jewish conspiracy of destruction is related to the fantasies that inspired millenarian revolutionaries from the Master of Hungary to Thomas Müntzer.  The narrative is one of how mass disorientation and insecurity have fostered the demonisation of the misbelievers, especially the Jews, in this as much as in previous centuries.

We can also reflect on the damage wrought in the twentieth century by left-wing revolutions and revolutionary movements, which are just as capable of demonising religious and ethnic groups, including Jews, through their love of conspiracy theories and narratives. What is most curious about the popular Müntzer ‘biopic’, for example, is the resurrection and apotheosis which it has undergone during the past hundred and fifty years. From Engels through to the post-Marxist historians of this century, whether Russian, German or English-speaking, Müntzer has been conflated into a giant symbol, a prodigious hero in the history of ‘class warfare’. This is a naive view and one which non-Marxist historians have been able to contradict easily by pointing to the essentially mystical nature of Müntzer’s preoccupations which usually blinded him to the material sufferings of the poor artisans and peasants. He was essentially a propheta obsessed by eschatological fantasies which he attempted to turn into reality by exploiting social discontent and dislocation through revolutionary violence against the misbelievers. Perhaps it was this obsessive tendency which led Marxist theorists to claim him as one of their own.

Just like the medieval artisans integrated in their guilds, industrial workers in technologically advanced societies have shown themselves very eager to improve their own conditions; their aim has been the eminently practical one of achieving a larger share of economic security, prosperity and social privilege through winning political power. Emotionally charged fantasies of a final, apocalyptic struggle leading to an egalitarian Millennium have been far less attractive to them. Those who are fascinated by such ideas are, on the one hand, the peoples of overpopulated and desperately poor societies, dislocated and disoriented, and, on the other hand, certain politically marginalised echelons in advanced societies, typically young or unemployed workers led by a small minority of intellectuals.

Working people in economically advanced parts of the world, especially in modern Europe, have been able to improve their lot out of all recognition, through the agency of trade unions, co-operatives and parliamentary parties. Nevertheless, during the century since 1917 there has been a constant repetition, on an ever-increasing scale, of the socio-psychological process which once connected the Táborite priests or Thomas Müntzer with the most disoriented and desperate among the poor, in fantasies of a final, exterminating struggle against ‘the great ones’; and of a perfect, egalitarian world from which self-seeking would be forever banished.  We are currently engaged in yet another cycle in this process, with a number of fresh ‘messiahs’ ready to assume the mantles of previous generations of charismatic revolutionaries, being elevated to the status of personality cults. Of course, the old religious idiom has been replaced by a secular one, and this tends to obscure what would otherwise be obvious. For it is a simple truth that stripped of its original supernatural mythology, revolutionary millenarianism is still with us.

Sources:

John H. Y. Briggs (1977), The History of Christianity. Berkhamsted: Lion Publishing.

Sándor Fest (2000), Skóciai Szent Margittól, A Walesi Bárdokig: Magyar-Angol történeti és irodalmi kapcsalatok. 

Norman Cohn (1970), The Pursuit of the Millennium: Revolutionary Millenarians and Mystical Anarchists of the Middle Ages. St Albans: Granada Publishing.

Roland H. Bainton (1950), Here I Stand: A Life of Martin Luther. Nashville, USA: Abingdon Press.

András Bereznay (1994, 2001), The Times Atlas of European History. London: HarperCollins.

 

 

 

Posted February 4, 2018 by TeamBritanniaHu in Anabaptism, Anglican Reformation, anti-Semitism, Apocalypse, Austria-Hungary, Britain, British history, Christian Faith, Church, Commemoration, Early Modern English, Egalitarianism, Empire, English Language, Europe, France, Germany, Henry VIII, History, Humanism, Hungarian History, Hungary, Ireland, Irish history & folklore, Jews, Linguistics, Lutheranism, Martin Luther, Medieval, Mediterranean, Messiah, Middle English, Migration, Millenarianism, Monarchy, Music, Mysticism, Mythology, Narrative, nationalism, New Testament, Old Testament, Papacy, Reformation, Remembrance, Shakespeare, Switzerland, theology, Tudor England, Uncategorized, Warfare, Zionism

Tagged with , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Egalitarian millenarianism, Reformation and Reaction in Europe, 1452-1535: Part Six   Leave a comment

016 (2)

Part Six – Zwingli, Luther and the Anabaptists, 1525-35:

The Lutheran Reformation had been accompanied by certain phenomena which, though they appalled Luther and his associates, were so natural as to appear in retrospect. As against the authority of the Church of Rome, the Reformers appealed to the text of the Bible. But once men were able to read the Bible for themselves, in their own language, they began to interpret it for themselves; their own interpretations did not always accord with those of the Reformers. Wherever Luther’s influence extended the priest lost much of his traditional prestige as a mediator between the layman and God. Once the layman could stand face to face with God and rely for guidance on his individual conscience, it was inevitable that some laymen should claim divine promptings which ran as much counter to the new as to the old orthodoxy.

For many centuries, the Church of Rome, whatever its failings, had been fulfilling a very important normative function in European society. Luther’s onslaught, precisely because it was so effective, seriously disturbed that function. As a result, it produced, along with a sense of liberation, a sense of disorientation which was just as widespread. Moreover, the Lutheran Reformation could not itself master all the anxieties which it had released in the population. Partly because of the content of his doctrine of salvation, partly because of his alliance with the established secular powers, Luther failed to hold the allegiance of great multitudes of the common people. Amongst the perturbed, disoriented masses there grew up, in opposition to both Lutheranism and Roman Catholicism, the movement to which its opponents gave the name of Anabaptism – in many ways a successor to the medieval sects, but a far larger movement which spread over most of west and central Europe.

016

By 1525, Zurich was the seat of a new variety of the Reformation which was to be set over against that of Wittenberg and characterised as the Reformed. The leader was Huldreich Zwingli who had received a Humanist training as a Catholic priest, and on the appearance of Erasmus’ New Testament he committed the epistles to memory in Greek and affirmed in consequence that Luther had been able to teach him nothing about the understanding of Paul. But what Zwingli selected for emphasis in Paul was the text: The letter killeth, but the spirit giveth life, which he coupled with a Johannine verse; The flesh profiteth nothing. By ‘flesh’ Zwingli meant the body in the Platonic sense, whereas Luther took it to mean, in the Hebraic sense, the ‘evil heart’. Zwingli, therefore, made a characteristic deduction from his disparagement of the body that art and music were inappropriate as the ‘handmaids of religion’ though he himself was an accomplished musician.

004

His next logical step was to deny the ‘real presence’ of Christ in the Eucharistic, reducing the sacrament to a symbolic commemoration of the crucifixion, just as the Passover meal had been a memorial to the escape of the Hebrews from Egypt. Jesus’ words, this is my body… this is the new testament in my blood… could just as easily be translated as this signifies… Luther sensed at once the affinity between these views and those of Carlstadt whom he had effectively banished from Wittenberg for his support of iconoclasm. Luther also recognised a similarity with the views of Müntzer in Zwingli, in particular his willingness to turn to politics and even to countenance the use of the sword in the name of the faith. Zwingli was a Swiss patriot, and in translating the twenty-third psalm he rendered the second verse as… He maketh me to lie down in an Alpine meadow. But there he could find no still waters, but only fast-flowing streams. The evangelical issue threatened to disrupt his beloved confederation, for the Catholics turned to the traditional enemy, the House of Habsburg. Ferdinand of Austria was instrumental in the calling of the assembly of Baden to discuss Zwingli’s theory of the sacrament.

This was the Swiss reformer’s Diet of Worms and he became convinced that the gospel could only be saved in Switzerland and the Confederation if the Catholic League with Austria were countered by an evangelical league with the German Lutherans, ready if need be to use the sword. The very notion of a military alliance for the defence of the gospel reminded Luther of Thomas Müntzer. Not only that, but the ‘home’ sphere of Luther’s activity was constantly being encroached upon. The Catholics, both clerical and lay, were determined to launch their counter-reformation. The Swiss, the south German Protestant cities and the Anabaptists had all developed divergent forms of the reformed faith. Even Wittenberg had experienced its radical moments and might not be free from fresh infiltrations from the sectaries. But Luther was more determined than ever to carve out enough space in between for his territorial church, working with the ‘godly princes’. He made a clear-cut division between the concerns and responsibilities of the church and state.

The radicals, sometimes called ‘enthusiasts’, wanted to carry out a complete spiritual transformation of the church, and expected Christians to live by the standards and teachings of Scripture. Their reform programme was, however, more far-reaching than most people were prepared to accept, especially in the rural areas where the activism of Müntzer and the peasants had led to such indescribable misery following the massacres, mass executions,  destruction of farms, agricultural implements and livestock. However, Anabaptism was not a homogeneous movement and was never centrally organised. There existed some forty independent sects of Anabaptists, each grouped around a leader who claimed to be a divinely inspired prophet or apostle, following in the apostolic succession. These sects, often clandestine, constantly threatened with extermination, scattered throughout the German-speaking lands, developed along the separate lines which the various leaders set. Nevertheless, certain tendencies were common to the movement as a whole.

In some parts of the Anabaptist movement which spread far and wide during the years following the Peasants’ War, Müntzer’s memory was venerated, even though he had never called himself an Anabaptist. Other parts of rejected his legacy. Again, this was because they did not, at first, emerge as a single, coherent organisation, but as a loose grouping of movements. All of these rejected infant baptism and practised the baptism of adults upon confession of faith. They themselves never accepted the label ‘Anabaptist’ (meaning ‘rebaptizer’), a term of reproach coined by their opponents, since they objected to the implication that the ceremonial sprinkling which they had received as infants had in fact been a valid baptism. They denied that their baptism of believing adults was arrogant and superfluous. They also soon discovered that the term gave the authorities a legal pretext for persecuting and executing them, based on Roman laws harking back to the fifth century.

For the ‘Anabaptists’ themselves, however, baptism was not the fundamental issue involved in their sectarianism. More basic was their growing conviction about the role the civil government should play in the reformation of the church. Late in 1523 intense debate broke out in Zürich.  At that time it became clear that the city council was unwilling to bring about the religious changes that the theologians believed were called for by Scripture. Zwingli believed that the reformers should wait and attempt to persuade the authorities by preaching. The ‘Anabaptists’ believed that the community of Christians, the corpus Christianum, should follow the leading of the Holy Spirit and initiate Scripture-based reforms regardless of the views of the council. Despite continuing efforts to discuss the matters in dispute between the reformists and the radicals – the mass, baptism and tithes – the gap between the two parties widened. Finally, on 21 January 1525, came a complete rupture. On that day the city council forbade the radicals to assemble or disseminate their views. That evening, in the neighbouring village of Zollikon, praying that God would grant them to do his divine will and that he would show them mercy, the radicals met, baptized each other, and so became the first free church of modern times.

Their point of departure from the ‘mainstream’ reformers was another aspect of Erasmus’ programme and a point which was also important to Zwingli himself. This was the restoration of primitive Christianity, which they took to mean the adoption of the Sermon on the Mount as a literal code for all Christians, who should renounce oaths, the use of the sword whether in war or civil government, private possessions, bodily adornment, revelling and drunkenness. Pacifism, religious communitarianism, simplicity and temperance marked their communities. The church should consist only of the twice-born, committed to the covenant of discipline. Here again was the concept of ‘the Elect’, discernible by the two tests of spiritual experience and moral achievement. The Church should not rest on the baptism administered in infancy, but on regeneration, symbolised by baptism during or after ‘the years of discretion’. Every member should be a priest, a minister, and a missionary prepared to embark on evangelistic tours. Such a Church, though seeking to convert the world and not to exclude anyone from hearing the gospel message, could never embrace the unconverted community, however. Since the State comprised all the inhabitants, the Church would need to separate itself from its control and free itself from all magisterial constraint.

Zwingli was aghast to see the medieval unity of Church and State shattered and in panic invoked the arm of the state. In 1525 the Anabaptists in Zürich were subjected to the death penalty. Luther was not yet ready for such savage expedients, but he too was appalled by what to him appeared to be a reversion to the monastic attempt to win salvation by a higher righteousness. The leaving of families for missionary expeditions was in his eyes a sheer desertion of domestic responsibilities, and the repudiation of the sword prompted him to a new vindication of the divine calling alike of the magistrate and the soldier. But he was very much conflicted over the whole matter of the executions. In 1527, he wrote:

 It is not right, and I am deeply troubled that the poor people are so pitifully put to death, burned, and cruelly slain. Let everyone believe what he likes. If he is wrong, he will have punishment enough in hell fire. Unless there is sedition, one should oppose them with Scripture and God’s Word. With fire you won’t get anywhere. 

008

This did not mean, however, that Luther considered one faith as good as another. Most emphatically he believed that the wrong faith would entail hell-fire; although the true faith could not be created by coercion, it could be relieved of impediments. The magistrate should certainly not suffer the faith to be blasphemed. Unlike the ‘mainstream’ reformers, the Anabaptists were not committed to the notion that ‘Christendom’ was Christian. From the beginning, they saw themselves as missionaries to people of lukewarm piety, only partly obedient to the gospel. The Anabaptists systematically divided Europe into sectors for evangelistic outreach and sent missionaries out into them in twos and threes. Many people were bewildered by their message; others pulled back when the cost of Anabaptist discipleship became clear. But others heard them gladly.

006

In general, the Anabaptists attached relatively little importance either to theological speculations or formal religious observances. In place of such practices as daily church-going, they set a meticulous, literal observance of the precepts that they thought they found in the New Testament. In place of theology, they cultivated the Bible, which they were apt to interpret in the light of the direct inspirations which they believed they received from God. Their values were primarily ethical; for them, religion was above all a matter of active brotherly love. Their communities were modelled on what they supposed to have been the practice of the early Church and were intended to realise the ethical ideal propounded by Christ.

The diverse backgrounds of their leaders and the absence of any ecclesiastical authority to control them were enough to ensure diversity of belief and practice. They did, however, attempt to agree upon a common basis. In 1527 at Schleitheim, on today’s Swiss-German border near Schaffhausen, the Anabaptists called the first ‘synod’ of the Protestant Reformation. The leading figure at this meeting was the former Benedictine prior, Michael Sattler, who, four months later, was burned at the stake in nearby Rottenberg-am-Neckar. The ‘Brotherly Union’ adopted at Schleitheim was to be a highly significant document. During the next decade, most Anabaptists in all parts of Europe came to agree with the beliefs which it laid down.

It was in their social Attitudes that the Anabaptist were most distinct. These sectarians tended to be uneasy about private property and to accept community of goods as an ideal. If in most of the groups little attempt was made to introduce common ownership, Anabaptists certainly did take seriously the obligations of charitable dealing and generous mutual aid. On the other hand Anabaptist communities, facing continual persecution, often showed a marked exclusiveness. Within each group, there was great solidarity, but the attitude towards society at large tended to be one of rejection.

In particular, Anabaptists regarded the state with suspicion, as an institution which, though no doubt necessary for the unrighteous, was unnecessary for true Christians. Though they were willing to comply with many of the state’s demands, they refused to let it invade the realm of faith and conscience; in general, they preferred to minimise their dealings with it. Most Anabaptists refused to hold an official position in the state, or to invoke the authority of the state against a fellow Anabaptist, or to take up arms on behalf of the state. The attitude towards private persons who were not Anabaptists was equally aloof; Anabaptists commonly avoided all social intercourse outside their own community. Many regarded themselves as the only Elect and their communities as being alone under the immediate guidance of God; small islands of righteousness in an ocean of iniquity. But the history of the movement was punctuated by schisms over this obsession with exclusive election, which some were more obsessed with than others.

The movement spread from Switzerland into Germany. Mysticism, late-medieval asceticism and the disillusionment which followed the Peasants’ War of 1525 had prepared the way for them. Most Anabaptists were peaceful folk who in practice were quite willing, except in matters of conscience and belief, to respect the authority of the state. Certainly, the majority had no thought of social revolution. But the rank-and-file were recruited almost entirely from the ranks of peasants and artisans; after the Peasants’ War, the authorities were nervous of these classes. Even the most peaceful Anabaptists were therefore ferociously persecuted and many thousands of them were killed.

By 1527, the German Reformers and their princely allies had determined to use all necessary means to root out Anabaptism. They were joined in this determination by the Catholic authorities. To Protestants and Catholics alike, the Anabaptists seemed not only to be dangerous heretics; they also seemed to threaten the religious and social stability of Christian Europe. Their growth constituted a very real problem to the territorial church since, despite the decree of death visited upon them at the Diet of Speyer in 1529 with the concurrence of the Evangelicals, the fearlessness and saintliness of the martyrs had enlisted converts to the point of threatening to depopulate the established churches. Philip of Hesse observed more improvement of life among the sectaries than among the Lutherans, and a Lutheran pastor who wrote against the Anabaptists testified that they went in among the poor, appeared very lowly, prayed much, read from the Gospel, talked especially about the outward life and good works, about helping the neighbour, giving and lending, holding goods in common, exercising authority over none, and living with all as brothers and sisters. Such were the people executed by Elector John in Saxony. In the carnage of the next quarter-century, thousands of Anabaptists were put to death; thousands more saved their skins by recanting.

007

But the blood of the martyrs proved again to be the seed of the church. This persecution, in the end, created the very danger it was intended to forestall. It was not only that the Anabaptists were confirmed in their hostility to the state and the established order, but that they also interpreted their sufferings in apocalyptic terms, as the last great onslaught of Satan and Antichrist against the Saints, as those ‘messianic woes’ which were to usher in the Millennium. Many Anabaptists became obsessed with imaginings of a day of reckoning when they themselves would arise to overthrow the mighty and, under a Christ who had returned at last, establish a Millennium on earth. The situation within Anabaptism now resembled that which had existed within the heretical movements of previous centuries, like the Waldesians. The bulk of the Anabaptists continued in their tradition of peaceful and austere dissent. But alongside it there was growing up in Anabaptism of another kind, in which the equally ancient tradition of militant millenarianism was finding a new expression.

The first propagandist of this new Anabaptism was an itinerant bookbinder called Hans Hut, a former follower and disciple of Müntzer and like him a native of Thuringia. He claimed to be a prophet sent by God to announce that at Whitsuntide, 1528, Christ would return to earth and place the two-edged sword of justice in the hands of the rebaptised Saints. They would then hold judgement on the priests and pastors for their false teaching and, above all, on the great princes of the earth for their persecutions; kings and nobles would be cast into chains. Finally, Christ was to establish a Millennium which, it seems, was to be characterised by free love and community of goods. Hut was captured in 1527 and imprisoned at Augsburg, where he died or was killed in prison; but not before he had made some converts in the towns of southern Germany. In the professions of faith of Hut’s followers can be recognised the doctrines of John Ball and the radical Táborites, repeated almost verbatim:

Christ will give the sword and revenge to them, the Anabaptists, to punish all sins, stamp out all governments, communise all property and slay those who do not permit themselves to be rebaptised… The government does not treat poor people properly and burdens them too heavily. When God gives them revenge they want to punish and wipe out the evil…

Hut himself expected all this to happen only when ‘Christ came on the clouds’, but his disciples were not so patient: at Esslingen on the Neckar in 1528, Anabaptists seem to have planned to set up the Kingdom of God by force of arms. Among these militant millenarians, the ideal of communal ownership clearly possessed a revolutionary significance; it was no doubt with some justification that the town authorities at Nürnberg warned those at Ulm that the Anabaptists were aiming at overthrowing the established order and abolishing private property. It is true that in south Germany revolutionary Anabaptism remained a small and ineffective force and that it was crushed out of existence by 1530. But by this time, Anabaptist-like groups also sprang up spontaneously in various parts of Europe. By the late 1520s, Anabaptism was to be found as far afield as Holland and Moravia, the Tyrol and Mecklenburg.

The early missionary who took the message along the Alps was Jörg Cajacob (‘Blaurock’), who had been the first adult to be baptized in Zürich in 1525. When the Tyrolean Catholic authorities began to persecute them intensely, many of the Anabaptists found refuge on the lands of some exceptionally tolerant princes in Moravia. There they founded a very long-standing form of an economic community called the Bruderhof. In part, they aimed to follow the pattern of the early apostolic community, but they sought community for practical reasons as well, as a means of group survival under persecution. Their communities attempted to show that brotherhood comes before self in the kingdom of God. Consolidated under the leadership of Jakob Hutter (died 1536), these groups came to be known as ‘Hutterites’.

001

In 1530 Luther advanced the view that the two offences of sedition and blasphemy should be penalised even with death. The emphasis was thus shifted from holding incorrect beliefs, or heresy in itself, to its public manifestation by word and deed. This was, however, no great gain for liberty, because Luther construed mere abstention from public office and military service as sedition and a rejection of an article from the Apostles’ Creed as blasphemy. In a memorandum of 1531, composed by Melanchthon and signed by Luther, a rejection of the ministerial office was described as insufferable blasphemy and the disintegration of the Church as sedition against the ecclesiastical order. In order to understand Luther’s position, we need to bear in mind that Anabaptism was not in every instance socially innocuous. The year in which he signed a memorandum counselling death even for the peaceful Anabaptists was also the year in which a group of them ceased to be peaceful. Goaded by ten years of persecution, in 1534 bands of fanatics in the extreme north-west of Germany claimed to have received a revelation from the Lord that they should no more be sheep for the slaughter but rather as the angel with the sickle to reap the harvest.

The results of this so-called ‘revelation’ gripped the attention of the whole of Europe. North-west Germany at the beginning of the sixteenth century consisted mainly of a number of petty ecclesiastical states, each with a prince-bishop as its sovereign. Usually, such a state was torn by fierce social conflicts. The government of the state was in the hands of the prince-bishop and of the chapter of the diocese, which elected him and to a large extent controlled his policy. The members of the chapter were recruited solely from the local aristocracy – a coat of arms with at least four quarterings was commonly an indispensable qualification – and they often chose one of their own number as bishop. This group of aristocratic clerics was not subject any control by a higher authority; in the regional diet they were powerfully represented and could always rely on the support of the knighthood. They, therefore, tended to govern solely in the interests of their own class and of the clergy in the diocese. In an ecclesiastical state, the clergy were not only very numerous but also highly privileged.

In the bishopric of Münster, there were some thirty ecclesiastical centres, including four monasteries, seven convents, ten churches, a cathedral and, of course, the chapter itself. Members of the chapter enjoyed rich prebends and canonries. The monks were permitted to carry on secular trades and handicrafts. Above all, the clergy as a whole were almost entirely exempt from taxation. But the power of the clerical-aristocratic stratum in an ecclesiastical state seldom extended very effectively to the capital city. In these states as elsewhere, the development of commerce and a money economy had given an even greater importance to the towns. The state governments were in constant need of money and by the usual method of bargaining over taxes the towns had gradually won concessions and privileges for themselves. This was particularly true in the bishopric of Münster, the largest and most important of the ecclesiastical states. From the beginning of the fourteenth century, the town had enjoyed a large measure of self-government and the power of the bishop, who seldom resided there, had been much restricted.

In Münster in the 1530s, the bishop was simply a secular lord who had not even been ordained. Moreover, the taxes imposed by the prince-bishop were commonly heavy and the whole burden fell on the laity, who benefited least from the administration. In addition, as citizens of an ecclesiastical state, they had to pay vast sums to the Roman Curia each time a new bishop was elected; Münster did so three times between 1498 and 1522. It is not surprising, therefore, that the immunity of the clergy from taxation was bitterly resented and that tradesmen and artisans also objected to the competition they faced from monks engaged in commerce and industry. The monks had no families to maintain, no military service to perform or provide, and no guild regulations to observe.

By the beginning of the sixteenth century, the resistance to the power of the bishop and clergy came, not from the town council, which had become a staid and relatively conservative body, but from the guilds. This was certainly the case in Münster. As the town, in the course of the fifteenth century, became an important commercial centre and a member of the Hanseatic League, the guilds obtained great political power. Organised in one great guild, which in the sixteenth-century contained no less than sixteen separate guilds, they could at a suitable opportunity rouse and lead the whole population against the clergy. One such opportunity was offered by the Peasants’ War. It is a striking fact that when the revolutionary excitement which spread from the south of Germany reached the north-west, it was neither the peasantry nor the towns in the secular states which rose in revolt, but solely the capitals of the states: Osnabrück,  Utrecht, Paderborn and Münster. In Münster, the guilds led an attack on a monastery which had entered into commercial competition with them and they also demanded a general restriction on the privileges of the clergy; the chapter was forced to make very considerable concessions.

On that occasion, the triumph of the guilds was short-lived, at Münster and in all its sister towns. As soon as the princes had dealt with peasants in the south, the chapters in the northern bishoprics were able to regain whatever powers they had conceded. They crushed every attempt at reform and did all they could to humiliate the rebellious towns. By 1530 the old system of government was re-established in all the ecclesiastical states. Nevertheless, the townsmen now resented the ascendancy of the clergy and nobles even more than they had done before; they had felt their own strength and now simply waited for another occasion on which to deploy it more successfully. In 1529 an outbreak of Black Death devastated Westphalia and at the same time, the crops failed. Finally, in 1530 an extraordinary tax was levied to finance resistance to the Turkish invasion of the eastern territories of the Empire. As a result of these factors, the distress in north-west Germany was exceptional, and it was therefore only to be expected that in one or other of the ecclesiastical states there would be outbreaks of serious disorder.  When in 1530 the Bishop of Münster tried to sell his bishopric to the Bishop of Paderborn and Osnabrück, these disorders did indeed break out.

In 1531 an eloquent young chaplain called Bernt Rothmann, a blacksmith’s son whose remarkable gifts had won him a university education, began to attract vast congregations in Münster. Very soon he became a Lutheran and put himself at the head of a movement, dating back to 1525, which aimed to bring the town into the Lutheran fold. He found support in the guilds and a patrician ally in a rich cloth-merchant named Bernt Knipperdollinck. The movement was further facilitated by the resignation of one bishop followed by the death of his successor. In 1532 the guilds, supported by the populace, became once more masters of the town, able to force the Council to install Lutheran preachers in all churches. The new bishop was unable to make the town abandon its faith and early in 1533, he recognised Münster as officially Lutheran. It did not remain so for long, however, as in the neighbouring Duchy of Julich-Cleves Anabaptist preachers had for some years enjoyed freedom of propaganda such as existed hardly anywhere else. But in 1532 they were expelled and a number of them sought refuge in Münster.

In the course of 1533, more Anabaptists arrived from the Netherlands, followers of Melchior Hoffman, a celebrated visionary who had wandered through Europe as an itinerant preacher of the Second Coming and the  Millennium. He had joined the Anabaptist movement in 1529 and within a year a new wing of the movement, profoundly influenced by his ideas, had developed in the northern provinces of the Netherlands. According to Hoffman, the Millennium was to begin, after a period of ‘messianic woes’ and many signs and wonders, in the year 1533. In that year, the millenarian fantasy which Hoffman’s supporters brought with them into Münster rapidly turned into a mass obsession, dominating the whole life of the poorer classes in the town.  Meanwhile, Rothmann had abandoned Lutheranism and became an Anabaptist himself, breathing new life into the movement’s preaching. By October 1533 he was holding up the supposed communitarianism of the primitive Church as the ideal for a truly Christian community. In sermons and tracts, he declared that the true believers ought to model their lives minutely on the lives of the first Christians and that this involved holding all things in common.

005

Albrecht Dürer’s powerful woodcut, The Four Horsemen of the Apocalypse. Death is on a bony horse, Want flourishes scales, Sickness waves his sword and War draws his bow. The people are trodden underfoot.

Expecting the Millennium, the Anabaptists, many of them from Holland, took over Münster and there inaugurated the reign of the saints, of which Thomas Müntzer had dreamed. The more prosperous burghers of the town were much perturbed. If most of them had rejoiced at the defeat of the Bishop and Chapter and the victory of the Lutheran cause, a powerful Anabaptist movement supported by a mass of unemployed and desperate foreigners held obvious and grave dangers for all of them alike. In the face of this threat, Lutherans and Roman Catholics closed ranks and came together to suppress this reign of the new Daniels and Elijahs. Towards the end of the year the Council several times tried to silence or expel Rothmann but, secure in the devotion of his followers, he was always able to defy it. The other Anabaptist preachers were indeed expelled and replaced by Lutherans, but before long they returned and the Lutherans were hounded from the churches. Week by week excitement in the town increased until, in the first days of 1534, the men arrived who were to direct it towards a specific aim.

Melchior Hoffman, who believed that the Millennium would dawn in Strasbourg, had been arrested in that town and imprisoned inside a cage in a tower; and there he spent the rest of his days. The prophetic mantle descended on a Dutch Anabaptist, the baker Jan Matthys of Haarlem. This change of leadership changed the whole tone of the movement. Hoffmann was a man of peace who had taught his followers to await the coming of the Millennium in quiet confidence, avoiding all violence. Matthys, however, was a revolutionary leader who taught that the righteous must themselves take up the sword and actively prepare the way for the Millennium by wielding it against the unrighteous. It had, he proclaimed, been revealed to him that he and his followers were called to cleanse the earth of the ungodly. In the first days of 1534, two of his Dutch apostles reached Münster, where their arrival at once produced a contagion of enthusiasm. Rothmann and the other Anabaptist preachers were rebaptised, followed by many nuns and well-to-do laywomen and then by a large part of the population. It is said that within a week the number of baptisms reached 1,400.

The first apostles moved on, but they were then replaced by two more, who were taken at first to be Enoch and Elijah, the prophets who according to traditional eschatology were to return to earth as the two ‘witnesses’ against Antichrist and whose appearance was to herald the Second Coming. One of the newcomers was Jan Bockelson, better known as John of Leyden, a young man of twenty-five who had been baptised by Matthys only a couple of months before. It was he who was to give to Anabaptism in Münster a fierce militancy such as it possessed nowhere else and who was to stimulate an outbreak or revolutionary millenarianism which startled the whole of Europe.

002

During February 1534, the power of the Anabaptists in Münster increased rapidly. Bockelson at once established good relations with the leader of the guilds and patron of the Anabaptists, the cloth-merchant Knipperdollinck. On 8 February these two men ran wildly through the streets, summoning all the people to repent of their sins. It was in this millenarian atmosphere that they made their first armed rising, occupying the town hall and the market-place. They were still only a minority and could have been defeated if the Lutheran majority had been willing to use the armed force at its disposal. But the Anabaptists had allies on the Council, and the outcome of the rising was official recognition of the principle of liberty of conscience. The number of Anabaptist immigrants grew even beyond that of Lutheran emigrants, so that in the annual election for the Town Council on 23 February an overwhelmingly Anabaptist body was elected. In the following days monasteries and churches were looted and in a nocturnal orgy of iconoclasm the sculptures, paintings and books of the cathedral were destroyed. Meanwhile, Jan Matthys himself had arrived, and together with Bockelson he quickly dominated the town. On 27 February armed bands rushed through the streets driving multitudes of the ‘godless’ from the town in the bitter cold, without spare clothes and possessions. Those who remained were rebaptised in the market-place in a ceremony which lasted for three days. After that, it became a capital offence to be unbaptised and by 3 March there were no ‘misbelievers’ left in the town.

When the bishop massed his troops to besiege the city, the Anabaptists defended themselves by arms. As the siege progressed, even more, extreme leaders gained control. These Münsterite leaders, besides claiming prophetic authority to receive new revelations, also claimed that the Old Testament ethics still applied, and so felt justified in reintroducing polygamy. They even crowned a ‘King David’ of ‘the New Jerusalem’ in Bockelson. Terror, long a familiar feature of life in the New Jerusalem, was intensified during Bockelson’s reign. Within a few days of his proclamation, it was announced that in future all those who persisted in sinning against the truth must be brought before the king and sentenced to death. A couple of days later, executions began. The first victims were women: one was beheaded for denying her husband his marital rights, and another for bigamy, since the practice of polygamy was a male prerogative, and a third for insulting a preacher and mocking his doctrine. As the Bishop intensified his efforts to reduce the town through a blockade which began in January 1535, Bockelson declared that any man plotting to leave the town, or who was found to have helped someone else to leave was to be at once beheaded, as was anyone who was overheard criticising the ‘king’ or his policy.

003

The Anabaptists of Münster under siege. The combined forces of the Catholics and Lutherans were intent on destroying the Anabaptists’ threat to the established order. The defenders were butchered after the final assault; their leaders cruelly tortured to death.

Rather than surrender the town, Bockelson would doubtless have let the entire population starve to death; but in the event, the siege was brought abruptly to a close. Two men escaped by night from the town and indicated to the besiegers certain weak spots in the defences. On the night of 24 June 1535, they launched a surprise attack and penetrated into the town. After some hours of desperate fighting the last two or three hundred surviving Anabaptists accepted an offer of safe-conduct, laid down their arms and dispersed to their homes. , only to be killed one by one and almost to the last man, in a massacre lasting several days. All the leaders of Anabaptism in the town perished. Rothmann is believed to have died fighting, and Bockleson, at the Bishop’s command was for some time led about on a chain and exhibited like a performing bear. In January 1536 he was brought back to Münster, where he, Knipperdollinck and another leading Anabaptist were publicly tortured to death with red-hot irons. After the execution the three bodies were suspended from a church-tower in the town centre, in cages which are still seen there today.

For centuries, churches and governments have exploited the excesses of these months prior to the fall of the city in June 1535 to make ‘Anabaptism’ an all-embracing byword for fanaticism and anarchy. Certainly, at the time, the whole episode did incalculable harm to the reputation of the Anabaptists, who before and after it were peaceable folk. This one episode of rebellion engendered the fear that sheep’s clothing concealed wolves who might better be dealt with before they threw off the disguise. In Luther’s case, it should be further remembered that the leading Anabaptist in Thuringia was Melchior Rink, who had been with Thomas Müntzer at the Battle of Frankenhausen in 1525. Yet when all these attenuating circumstances are taken into account, it is still difficult to ignore the fact that Melanchthon’s memorandum justified the eradication of the peaceful, not because they were clandestine revolutionaries, but on the grounds that even a peaceful renunciation of the state still constituted sedition.

005

Besides this view of the role of the State, both Luther and Melanchthon were convinced that the truth of God could be known and that being known it lays supreme obligations on mankind to preserve it. To them, the Anabaptists were corrupters of souls. Luther’s leniency toward them is more deserving of comment than is his ultimate severity. He was consistent to the end in insisting that faith could not be forced; that in private a man might believe what he would; that only open revolt or public attacks on ordained preachers should be penalised; and that only sedition and blasphemy, rather than heresy, should be subject to constraint.

It is also striking that many of the major principles of the Anabaptists of Münster – the linking of church and state; the validity of Old Testament social patterns; the right of Christians to take up arms – were more typical of the ‘official’ churches of the time than they were of the Anabaptists in general. In its original, pacific form, Anabaptism has survived to the present day in communities such as the Mennonites, the Hutterite Brethren and, of course, the Baptists themselves. But militant, millenarian Anabaptism rapidly declined as a movement and though there was an attempt to revive it in Westphalia thirty years later, the band of terrorists which gathered around a cobbler-‘messiah’ called Jan Willemsen were eventually captured and executed.

Egalitarian millenarianism, Reformation and Reaction in Europe, 1452-1535: Part Five   Leave a comment

Part Five – The Peasants’ War of 1525: A Puritan Revolution?

The causes of the German Peasants’ War have been a subject of controversy among historians for a considerable time. They generally agree that the background of the rising of 1525 resembled that of the English Peasants’ Revolt of 1381, rather than the Puritan revolts of the late sixteenth and early seventeenth centuries, in which men and women of lower orders in society were also involved. Neither did the Peasants’ War in Germany resemble previous local revolts among the Jacquerie of France which were usually of a purely local nature, related to abuses of feudal rights by particular lords. For one thing, the German peasant class was not uniformly impoverished; the initiative for the redress of grievances came not from the downtrodden, but rather from the more prosperous and enterprising, possessed themselves of both lands and a respectable competence in farming them. In fact, the well-being of the German peasantry throughout the territories was better than it had ever been, and those who took the initiative in the insurrection, far from being driven on by sheer misery and desperation, belonged to a rising and self-confident class. They were people whose position was improving both socially and economically and who, for that very reason, were impatient for the obstacles which stood in the way of their further advance to be removed.

It is therefore hardly surprising that in their efforts to remove these obstacles for themselves, the peasants showed that they were not at all eschatologically minded but, on the contrary, politically minded in the sense that they thought in terms of real situations and realizable possibilities. The most that a peasant community ever sought under the leadership of its own peasant aristocracy was local self-government. The first stage of the movement, from March 1525 to the beginning of May, consisted simply of a series of local struggles in which a great number of communities really did extract from their immediate lords, ecclesiastical or lay, concessions giving them greater autonomy. This was achieved, not through bloodshed but by an intensification of the tough, hard-headed bargaining which the peasantry had been conducting for generations.

Underlying the rising there was, however, a deeper conflict. With the progressive collapse of the royal power, the German state had disintegrated into a welter of discordant and often warring feudal authorities. But by 1525 this condition of near anarchy was approaching its end, for the great territorial princes were busily creating their absolutist principalities. The peasantry saw its traditional way of life disrupted and its inherited rights threatened by the development of new types of states. It resented the additional taxes, the substitution of Roman Law for ‘custom’, the interference of centralised administration in local affairs, and it fought back. The law was being unified by displacing the local codes in favour of Roman Law whereby the peasant again suffered since that Law knew only private property and therefore imperilled the commons – the woods, streams and meadows shared by the community in old Germanic tradition. The Roman Law also only had three categories of peasant – free men, freedmen and slaves. It had no category which quite fitted the medieval serf.

The princes, for their part, realized clearly enough that the peasantry stood in their way of their plans for state-building and that the peasant insurrection offered them a chance to assert and consolidate their authority. It was they, or rather a particular group of them, who saw to it that the rising ended catastrophically, in a series of battles or massacres, in which perhaps as many as a hundred thousand peasants were killed. It was also those princely dynasties which gained most from the reduction alike of the peasantry, the lower nobility and the ecclesiastical foundations to a condition of hopeless dependence which was to last for centuries.

Another change, associated with the revival of commerce in cities after the crusades, was the substitution of exchange in coin for exchange in kind. The increased demand in precious metals enhanced their value; the peasants, who had at first benefited from the payment of a fixed sum of money rather than a percentage in kind, found themselves hurt by deflation. Those who could not meet the imposts sank from freeholders to renters, and from renters to serfs. The solution which at first presented itself to the peasants was simply to resist the changes as they operated in their society and return to ‘the good old ways’. They did not, to begin with, demand the abolition of serfdom but only the prevention of any further extension of peonage. They demanded a return to the free use of the woods, waters and meadows; the reduction of imposts and the reinstatement of ancient Germanic law and local custom. The methods used in the attainment of these ends were at first conservative. On the occasion of a special grievance, the peasants would assemble in thousands in quite spontaneous fashion and would present their petitions to the rulers with a request for arbitration. Not infrequently the petition was received in a patriarchal manner and the burdens were in some measure eased, yet never to the extent of forestalling a future recurrence.

Somewhat inevitably, therefore, the peasants’ demands began to go beyond economic amelioration to political programmes designed to ensure an influence commensurate with and even exceeding their economic importance. The demands also changed as the movement worked north to the region around the big bend of the Rhine where peasants were also townsmen, since artisans were farmers. In this area, urban aspirations were added to agrarian concerns. Further down the Rhine, the struggle became almost wholly urban, and the characteristic programme called for a more democratic complexion in the town councils, a less restrictive membership in the guilds, the subjection of the clergy to civil burdens and uncurtailed rights for citizens to engage in brewing.

001 (2)

Many of these demands had coalesced in a movement in Alsace which had taken place just prior to the Reformation. This movement had used the symbol which became characteristic of the Peasants’ War of 1525. This was the Bundschuh, deriving its name from the traditional leather shoe of the peasant. The word had a double meaning because Bund was also the word for an ‘association’ or ‘covenant’. Müntzer had already used for his ‘covenant of the elect’ and before that, the peasants had adopted the term for a ‘compact’ of revolution. The aims of this Bundschuh had centred not so much on economics as on politics. Its adherents believed that ‘the axe should be laid to the root of the tree’ and all government abolished save that of the pope and the emperor. These were the two traditional ‘swords of Christendom’, the joint rulers of a universal society. To them, the little men had always turned for protection against overlords, bishops, metropolitans, knights and princes. The Bundschuh proposed to complete the process by wiping out all the intermediate grades and leaving only the two great lords, Caesar and the Apostle.

005

Prior to the Peasants’ War of 1525, therefore, this movement was often anticlerical, but not anti-Catholic. Bishops and Abbots were resented as great landowners and exploiters, but “Down with the bishop” did not mean “Down with the Church.” The banners of the Bundschuh often carried, besides the shoe, some religious symbol, such as a picture of the Virgin, a crucifix, or a papal tiara. The woodcut shown below shows the crucifix resting on a black shoe. On the right, a group of peasants are tilling the soil, and Abraham is sacrificing Isaac, a sign of the potential cost of being a member of the Bund. A movement so religiously minded could not but be affected by the Reformation. Luther’s Freedom of the Christian Man was purely religious but could very readily be given a social turn. The ‘priesthood of all believers’ did not mean for him egalitarianism, but it did for Carlstadt. Luther had certainly blasted usury and in 1524 had come out with another tract on the subject, in which he also attacked the subterfuge of annuities, a device whereby capital was loaned in perpetuity for an annual return. His attitude on monasticism likewise admirably suited peasant covetousness for the spoliation of cloisters. The peasants, with good reason, felt strongly drawn to Luther. 

004

The part played by Thomas Müntzer in the Peasants’ War as a whole has often been exaggerated. The main theatres of the struggle were the areas where the development of the new states had gone the furthest. These all lay in southern and western Germany, which had already seen many peasant risings in the years before 1525; there, Müntzer seems to have had no influence at all. In Thuringia however, the situation was a peculiar one, for there had been no previous peasant revolts and there was little sign of an impending revolt even in 1525. The insurrection came very late and took a curiously anarchic form. Whereas in the south and west the peasants had conducted themselves in an orderly and disciplined fashion, in Thuringia they formed small, unorganised bands which scoured the countryside, looting and burning monasteries and convents. It may well be that these outbreaks were encouraged, if not caused, by the agitation which Müntzer had been conducting.

The hardcore of Müntzer’s following still consisted of the League of the Elect. Some of his congregation from Allstedt joined him at Mühlhausen and no doubt helped him in building up a new organisation. Above all, he continued to rely on the workers from the copper-mines at Mansfeld, who had joined the League in their hundreds. These workers, often recruited from abroad, often migrants, often exposed to unemployment and every kind of insecurity, were notoriously prone to revolutionary excitement, just as were the weavers, and they were correspondingly dreaded by the authorities. That he was able to command such a following naturally gave Müntzer a great reputation as a revolutionary leader; so that, if in Mühlhausen itself he never rivalled Pfeiffer in influence, in the context of the peasant insurrection he loomed far larger. Although, as their written demands clearly show, the Thuringian peasants did not share Müntzer’s millenarian fantasies, they certainly looked up to him as the one famous, learned and pious man who had unreservedly thrown in his lot with theirs. They certainly had no other leader.

006 (2)

When the ‘great upheaval’ came in 1525, the polemical papalist cartoonists lost no time in portraying Luther as the leader of the Bundschuh, and the Catholic princes never ceased to hold him responsible for the uprising. Some historians have also tried to prove that Luther was actually the author of the movement which he so vehemently repudiated. Such an explanation fails to take account of more than a century of agrarian unrest which preceded the Reformation.

One contributory factor as to why the revolts were so widespread in 1525, which had nothing to do with Luther or his Reformation, was astrology, which had remained an important feature of medieval life alongside the Church. Medicine, in particular, was largely determined by the theory of the four humours, relating the bodily fluids to the movements of the planets and stars. Since ancient times, heavenly signs were taken to be harbingers and forebodings of great events.

Astrological speculation may well explain why so many uprisings were in the constellation of the occurred in 1524-25, as it was in 1524 that all planets were in the constellation of the Fish. This had been foreseen twenty years earlier and a great disturbance had been predicted for that year. As the time approached, the foreboding was so intense that in 1523 no fewer than fifty-one tracts were published on the subject. Woodcuts like the one below displayed the fish in the heavens and upheavals upon earth. The peasants with their banners and flails watch on one side, while on the other the emperor, the pope and the ecclesiastics all gather. Some peasant leaders held back from taking action before 1524 in the hope that the emperor would call an imperial diet to redress their grievances in 1524. The Diet of Nürnberg had taken place in March 1523 and had deferred action on reform until a second diet could be called to issue an Edict on 18 April 1524. This did nothing to deal with peasant grievances, however, and another diet was not due until the summer of 1526. In the meantime, the ‘great fish’ unloosed the waters upon the peasants, princes, prelates and papacy.

001

All this was foreign superstition to Luther, if not entirely to Melanchthon, but at the same time, he could not claim a complete dissociation with the outbreak of the Peasants’ War. The attempts to enforce the imperial edicts through the arrest of Lutheran pastors were often the immediate cause of assemblies of peasant bands to demand their release. Luther was regarded as a friend by these peasants, and when some of them were asked to name persons whom they would accept as their arbiters, the first name on the list was Martin Luther. No formal court was ever established to try the peasants for rebellion, and no legal judgement was ever given. But Luther himself did pronounce a verdict on their demands as couched in the most popular of their manifestoes, The Twelve Articles, first distributed in March 1525. These opened with conciliatory phrases reminiscent of those used by Luther himself in his Address to the German Nobility and On the Freedom of the Christian Man of 1520:

To the Christian reader, peace and the grace of God through Christ… The gospel is not a cause of rebellion and disturbance… If it be the will of God to hear the peasants, who will resist his Majesty? Did he not hear the children of Israel and deliver them out of the hand of Pharaoh? 

The first articles have to do with the Church. The congregation should have the right to appoint and remove the minister, who is to preach the Holy Gospel without human addition, a phrase which sounds as if Luther could have written it. Ministers were to be supported on a modest stipend by congregations out of the so-called great tithe on produce. The surplus should go to relieve the poor and to obviate emergency taxation in war. The so-called little tithe on cattle should be abolished, for the Lord God created cattle for the free use of man. The main articles embodied the old agrarian programme of common fields, forests and waters. The farmer should be free to hunt, to fish, and to protect his lands against game. Under supervision, he might take wood for fuel and building. Death dues, which impoverish the widow and orphan by requisitioning the best cloak or the best cow, were to be abolished. Rents should be revised in accord with the productivity of the land. New laws should not displace the old, and the community meadows should not pass into private hands.

The only article which exceeded the old demands was the one calling for the total abolition of serfdom. Land should be held on lease with stipulated conditions. If any labour in excess of the agreement was exacted by the lord, he should pay for it on a wage basis. The Twelve Articles conceded that any demand not consonant with the Word of God should be null. The whole programme was a conservative one, in line with the traditional feudal economy. Notably, there was no attack on legitimate government. The evangelical tone of the articles pleased Luther, but in addressing the peasants he disparaged most of their demands. As to the right of the congregation to choose its own pastor, it would depend on whether they would pay his stipend. The abolition of tithes would be highway robbery and the abrogation of serfdom would be turning Christian liberty into a thing of the flesh.

006

Having thus criticised their programme, Luther then turned to the means envisaged for its realisation. Under no circumstances, Luther declared, must the common man seize the sword on his own behalf. If each man were to take justice into his own hands, there would be neither authority, government, nor order nor land, but only murder and bloodshed. But all this was not intended to justify the unspeakable wrongs perpetrated by the rulers. To the princes, Luther addressed an appeal in which he justified many more of the peasant demands than he had done when speaking to them. He told them that the will of the congregation should be respected in the choice of a minister, just as he had told the peasants that they should not rebel against the opinion of the prince. The demands of the peasants for redress of their grievances were fair and just and the princes had no-one but themselves to blame for these disorders. They had done nothing but disport themselves in grandeur while robbing and flaying their subjects. The true solution was by the traditional means of arbitration.

But neither side was disposed to take that course and Luther’s prediction was all too abundantly fulfilled, that nothing would ensue but murder and bloodshed. Luther had long since declared that he would not support the private citizen taking up arms, however just the cause, since such means inevitably entailed wrong to the innocent. He could not envisage an orderly revolution, much less a nonviolent one. Indeed, it is difficult for historians to envisage how there could have been one in the early sixteenth century, or even in the following century, given the amount of bloodshed in wars and rebellions throughout Europe. The Peasants’ War lacked the cohesion of the Puritan Revolution because there was no clear-cut programme and no coherent leadership. Some groups wanted a peasant dictatorship, some a classless society, some a return to feudalism, some the abolition of all rulers except the pope and the emperor.

The separate bands were not coordinated; their chiefs were sometimes peasants, sometimes sectaries, like Müntzer, and sometimes even knights. There was not even unity in religion since there were ‘Papalists’ and ‘Lutherans’ on both sides, though the distinction was not yet a clear one. In Alsace, where the programme called for the elimination of the pope, the struggle took on the complexion of a religious war. The Duke and his brother, the Cardinal, hunted the peasants as unbelieving, divisive, undisciplined Lutherans, ravaging like Huns and Vandals. There can be no question that the hordes were undisciplined, interested mainly in pillaging castles and cloisters, raiding game, and depleting fish ponds. The drawing below of the plundering of a cloister is typical of the Peasants’ War. Observe the group in the upper left with a net in the fish pond. Some are carrying off provisions. The bloodshed does not appear to be considerable, though one man has lost a hand. At various points peasants are guzzling and vomiting, justifying the stricture that the struggle was not so much a peasants’ war as a ‘wine fest’.

002 (2)

A further glimpse of the peasants’ behaviour is revealed in a letter from an abbess who says that her cloister was raided until not an egg nor a pat of butter was left. Through their windows, the nuns could see the populace being abused and the smoke rising from burning castles. When the war ended, seventy cloisters had been demolished in Thuringia, in Franconia 270 castles and 52 cloisters. When the Palatinate succumbed to the peasants, the disorder was so great that their own leaders had to invite the former authorities to return to assist in the restoration of order. But the authorities preferred to wait until the peasants had first been beaten.

There was no one individual, not even the emperor, who could have carried through an alternative, constructive plan for bringing the peasants into the new economic and political order of the sixteenth century. The only other man who was sufficiently well-known and trusted throughout Germany was Martin Luther, but he refused, not out of cowardice but because he believed that it was the role of the magistrate to keep the peace. The magistrate must also, if necessary, wield the sword. It was certainly not for him to forsake his ministry for the sword and, by leading the peasants, to establish a new theocracy of the saints to replace the papal one he had not yet fully demolished. That would be a betrayal of his territorial Reformation.

002

Yet Luther would never have condemned the peasants quite so savagely had it not been that there was someone else who aspired to the role he himself rejected. In Saxony there would have been no Peasants’ War  without Thomas Müntzer. After all his wanderings across Germany to Bohemia and the Swiss borders, he had now, at last, found in the peasants the Bund of the Elect who would slaughter the ungodly and erect the kingdom of the saints. The point was not the redress of economic grievance, which in Saxony was not as acute as elsewhere, since serfdom had long since been abolished there. Müntzer was interested in economic amelioration only for the sake of religion, and he did have the insight to see what no one else in his generation observed, that faith itself does not thrive on physical exhaustion. He renewed his attack on Luther on this point, in familiar terms:

Luther says that the poor people have enough in their faith. Doesn’t he see that usury and taxes impede the reception of the faith? He claims that the Word of God is sufficient. Doesn’t he realise that men whose every moment is consumed in the making of a living have no time to learn to read the Word of God? The princes bleed the people with usury and count as their own the fish in the stream, the bird of the air, and the grass of the field, and Dr Liar says  “Amen!” What courage has he, Dr Pussyfoot, the new pope of Wittenberg, Dr Easychair, the basking sycophant? He says there should be no rebellion because the sword has been committed by God to the ruler, but the power of the sword belongs to the whole community. In the good old days the people stood by when the judgement was rendered  lest the ruler pervert justice, and the rulers have perverted justice. They shall be cast down from their seats. The fowls of the heavens are gathering to devour their carcasses.

It was in this sort of temper that Thomas Müntzer came to Mülhausen and began fomenting a local peasants’ war. In April 1525, Müntzer set up, in the church he had been called to in Mühlhausen, a long, white silk banner bearing a rainbow as a symbol of God’s covenant and the motto, The Word of the Lord Abideth Forever. Under this, he began to preach:

Now is the time, if you be only three wholly committed unto God , you need not fear one hundred thousand. On! On! On! Spare not. Pity not the godless when they cry! Remember the command of God to Moses to destroy utterly and show no mercy. The whole countryside is in commotion. Strike! Clang! On! On!

He announced that he would shortly be marching out under this standard at the head of two thousand ‘strangers’ (real or imaginary members of his league). At the end of the month, he and Pfeiffer did take part in a marauding expedition in the course of which a number of monasteries and convents were destroyed; but this was not yet, by any means, the apocalyptic struggle of which he dreamed. In a letter which he sent to his followers at Allstedt can be recognised the same tone that was once used by John Ball in the English Peasants’ Revolt of a century and a half previously:

I tell you, if you will not suffer for God’s sake, then you must be the Devil’s martyrs. So take care! Don’t be so disheartened, supine, don’t fawn upon the perverse visionaries, the godless scoundrels! Start and fight the Lord’s fight! It’s high time. Keep all your brethren to it, so that they don’t mock the divine testimony, otherwise they must all be destroyed. All Germany, France and Italy are on the alert. The master wants to have sport, so the scoundrels must go through it. The peasants in Klettgau and Hegau and in the Black Forest have risen, three thousand strong, and the crowd is getting bigger all the time. My only fear is that the foolish fellows will let themselves be taken in by some treacherous agreement, simply because they haven’t yet seen the harm of it…

Stir up the people in villages and towns, and most of all the miners and other good fellows who will be good at the job. We must sleep no more! … Get this letter to the miners! … 

At them, at them, while the fire is hot! Don’t let your sword get cold! Don’t let it go lame! Hammer cling, clang, on Nimrod’s anvil! Throw their tower to the ground! So long as you are alive you will never shake off the fear of men. One can’t speak to you about God so long as they are reigning over you. At them, at them, while you still have daylight! God goes ahead of you, so follow, follow!

This letter shows in what fantasies Müntzer was living, for Nimrod was supposed to have built the Tower of Babel, which in turn was identified with Babylon; and he was popularly regarded not only as the first builder of cities but as the originator of private property and class distinctions, as the destroyer of the primal, egalitarian State of Nature.And to his summons to cast down Nimrod and his tower Müntzer adds a whole series of references to apocalyptic prophecies in the Bible: the prophecy of the messianic kingdom (Ezekiel xxxiv), Christ’s prophecy of his Second Coming (Matthew xxiv), the prophecy of ‘the Day of Wrath’ (Revelation vi), and, of course, ‘Daniel’s dream’. All this shows how completely, even at this late stage in Müntzer’s mission, the assumptions on which he worked and the terms in which he thought were still prescribed by the eschatological tradition. He was assuming the role of the messianic saviour.

003

At the same time as Müntzer and Storch, the latter recently expelled from Zwickau were preparing their followers for the Millennium, Luther was composing his ferocious pamphlet, Against the thievish, murderous gangs of the peasants. This work did much to arouse the princes of central Germany, who had so far shown far less resolution than those in the south and west. Frederick the Wise was weary, unwilling to act against the peasants, and on the point of death when he wrote to his brother John:

Perhaps the peasants have been given just occasion for their uprising through the impeding of the Word of God. In many ways the poor folk have been wronged by the rulers, and now God is visiting his wrath upon us. If it be his will, the common man will come to rule; and if it be not his will, the end will soon be otherwise. Let us then pray to God to forgive our sins, and commit the case to him. He will work it out according to his good pleasure and glory.

Brother John, for his part, yielded to the peasants in his territory the right of the government to collect tithes. He wrote back to Frederick, declaring,… as princes we are ruined. The old Elector died on 4 May and brother John succeeded him. Luther had tried to dyke the deluge by going down into the midst of the peasants to remonstrate with them, but he was met with derision and violence. It was then that he decided to write his tract in which he claimed that all hell had been let loose and all the devils had gone into the peasants, and the archdevil was in Thomas Müntzer, who does nothing else but stir up robbery, murder and bloodshed. A Christian ruler like Frederick the Wise should, indeed, search his heart and humbly pray for help against the Devil, since our warfare is not with flesh and blood but with spiritual wickedness. The prince should, indeed, exceed his duty in offering terms to the mad peasants, as John had done. If they declined, he must quickly grasp the sword. He had no use for Frederick’s plan to sit still and leave the outcome to the Lord, preferring the more pro-active approach of the Landgrave Philip of Hesse, who claimed if I hadn’t been quick on my toes, the whole movement in my district would have been out of hand in four days. In his tract, Luther wasted no words in setting out how the princes should deal with those peasants who rejected their terms:

If the peasant is in open rebellion , then he is outside the law of God, for rebellion is not simply murder, but it is like a great fire which attacks and lays waste a whole land. Thus, rebellion brings with it a land full of murders and bloodshed, makes widows and orphans, and turns everything upside down like a great disaster. 

Therefore, let everyone who can, smite, slay and stab , secretly or openly, remembering that nothing can be more poisonous, hurtful, or devilish than a rebel. It is just as when one must kill a mad dog; if you don’t strike him, he will strike you, and the whole land with you.

Some of the princes were only too ready to smite, stab and slay; and Thomas Müntzer was only too ready to provoke them. Duke George, the new Elector John and other princes called for help from the Landgrave Philip, a young man scarcely twenty years of age, but already with a considerable reputation as a military commander, who had just put down the uprising in his own territories. He marched at once to Thuringia and headed for Mühlhausen, which the princes agreed as being the centre of the whole Thuringian insurrection. Müntzer and the peasants, eight thousand strong, had formed themselves into an army at nearby Frankenhausen. They sent word to the princes that they sought nothing but the righteousness of God and desired to avoid bloodshed. The princes replied that if they delivered up Thomas Müntzer, the rest of them would be spared. But they had already turned to Müntzer as their saviour, who seems to have chosen Frankhausen as a rallying point because it was close to the castle of his old arch-enemy, Ernest of Mansfeld. They now called him to take his place among them, and Müntzer was quick to answer their call. He set out from Mühlhausen with some three hundred of his most fanatical followers. The number was significant because it was with the exact same number that Gideon overthrew the Midianites. He arrived at the peasants’ camp on 11th May. On his arrival he spoke out: Fear not, Gideon with a handful discomfited the Midianites and David slew Goliath.

He then ordered the peasants from the surrounding villages to join the army, threatening that they would otherwise be brought in by force. He also sent an urgent appeal to the town of Erfurt for reinforcements and threatening letters to the enemy. Clearly, he was not going to give himself up. He wrote to Count Ernest of Mansfeld in particularly vitriolic terms:

Say, you wretched, shabby bag of worms, who made you a prince over the people whom God has purchased with his precious blood?… By God’s almighty power you are delivered up to destruction. If you do not humble yourself before the lowly, you will be saddled with everlasting infamy in the eyes of all Christendom and will become the devil’s martyr.

But neither of his missives had much effect. Erfurt either could not or would not respond, and the princes took advantage of the delay to surround the peasant army. By the 15th May, Philip of Hesse’s troops had been joined by those of all the other regional princes and had occupied a strong position on a nearby hill overlooking the peasant army. Although somewhat outnumbered, the princes also had ample artillery, whereas the peasants had very little. They also had about two thousand cavalry, whereas the peasants had none. A battle fought under such circumstances could have only one possible result, but the princes again offered terms, requiring the handing over of Müntzer and his immediate following. The offer was made in good faith, as the princes had already avoided unnecessary bloodshed elsewhere, following Luther’s advice. The offer would probably have been accepted, had it not been for Müntzer’s intervention.

The propheta made a passionate speech in which he declared that God had spoken to him directly and promised him victory; that he himself would catch the enemy’s cannonballs in the sleeves of his cloak; that in the end God would transform heaven and earth rather than allow his people to perish. Just at that moment, a rainbow appeared in the sky, the very symbol on Müntzer’s banner, as if to prove that God would keep his covenant. Müntzer’s fanatical followers were convinced that some tremendous miracle was about to transpire and were somehow able to convince the confused, amorphous and relatively leaderless mass of peasantry of this.

Having received no reply to their terms, the princes grew impatient and the order was given to the artillery to fire the cannon in an opening salvo. The peasants had made no preparations to use their cannon, nor to escape the field. Seemingly in a mass trance and still singing, ‘Come, Holy Spirit’, they seemed to be expecting the Second Coming at that very moment. The effect of the salvo was devastating, with the peasants breaking ranks and fleeing in panic while the princes’ cavalry ran them down and slaughtered them. Losing just half a dozen men, the army of the princes dispersed the peasants and captured Frankenhausen, killing some five thousand peasants in the process. Only six hundred were taken prisoner, so perhaps another two thousand somehow escaped. A few days later, Mühlhausen surrendered without a struggle and was made to pay heavily for its part in the general insurrection, also losing its status as a free imperial city. Müntzer himself escaped from the battle-field but was soon found hiding in a cellar in Frankenhausen. He was handed over to Ernest of Mansfeld, tortured, made to sign a confession, after which he was beheaded in the princes’ camp, along with Pfeiffer, on 27 May. Storch died as a fugitive later in the same year. The princes continued to ‘clean up’ the countryside.

004

Other bands of peasants were also savagely put down. The forces of the Swabian League were led by a general who, when outnumbered, would have recourse to diplomacy, duplicity, strategy and, when necessary, combat. He managed to isolate the bands and destroy them one at a time. The peasants were tricked and finally outnumbered themselves. It was claimed that over a hundred thousand were massacred altogether. Although they were not exterminated as a class, the hopes of the peasants for a share in the political life of Germany were at an end, at least for the following three centuries.

Luther’s savage pamphlet was late in leaving the press and appeared just at the time when the peasants were being butchered. But the tract was noticed by them, and the set of phrases, smite… stab… slay… were never forgotten by them. He tried to counter the effect by another pamphlet in which, though he held to his original conviction over the consequences of rebellion, he criticised the princes for their failure to show mercy to captives and their venting of vengeance on the countryside, in which the bishops also took part. Despite Luther’s stance, hundreds of ‘Lutheran’ ministers throughout Germany took part in the war on the peasants’ side. The rulers of Catholic lands thereafter used this participation as a reason to exclude evangelical preachers from their lands. Luther himself became less tolerant of radical preachers, lest some of them might turn out to be little Müntzers in disguise.  Nevertheless, his support for the princes in the peasants’ war led to others becoming Lutheran and to the repeal of the edicts against him at the Diet of Speyer in 1526.

Though there were elements of a puritan movement on the side of the peasants, a clear divide had opened up among Lutherans whose goal was to establish a territorial church, and the few who were prepared to sign up to a more radical congregationalism more biased towards the poor. The battle lines in both church and society, in both material and spiritual life, had been clearly drawn. The Peasants’ War had been a war in the sense of a series of battles and stand-offs in which the peasants in some areas won some concessions from the princes. Apart from the Twelve Articles, some of which were connected with church reform, there was no agreed manifesto which could be referred to as a revolutionary platform or programme. That was something that some later historians, looking for a legacy, gave to the uprisings. Millenarian movements grew up in parallel and took advantage of the general mood of unrest, rather than directing or leading it in any coordinated way.

(to be continued…)

 

 

%d bloggers like this: