The True Meaning of 'Reconciliation': A Biblical Response to the Church of England's Latest Error


Having pressed ahead with its blessings of homosexual unions,[1] the Church of England now wants to repair the disunity this has inevitably rendered in the denomination.  The words ‘love’ and ‘faith’ were used to enshroud this rejection of God’s commandments on gender, sex, and marriage.  Now the word ‘reconciliation’ has been introduced to attempt to rally unity between the orthodox and heretical groups despite fundamental disagreement.  The baker has followed a faulty recipe, the cake has flopped, and now he imagines he might repair the mess he has made with a pretty icing.  Theological terms—nice-sounding terms—like ‘love’, ‘faith’, and ‘reconciliation’ are used in feigned spirituality, devoid of their Biblical meanings, in order to drag Christians along a heretical path.[2]  The overseers of a Church that they have abused and diminished[3] cajole faithful believers not supporting their wayward ways.

‘Reconciliation’ is a term found in Paul’s writings, and if Scripture is to be referenced at all, one needs to begin with passages like 2 Corinthians 5.17-21; Romans 5.1-10; Colossians 1.15-23; and Ephesians 2.11-21.[4]  Paul’s theology of reconciliation is rich, and it reaches back into Old Testament eschatology even though one will not find the word ‘reconciliation’ used.  In the Old Testament, a theology of reconciliation is the third leg of salvation history.  The first is sin, the second is judgement, and the third is reconciliation.  This pattern is repeated again and again in Old Testament narrative and theology.  As a narrative, the three are, of course, sequential.  Reconciliation has to do with God’s forgiving a repentant Israel that has been judged.  Israel’s story in its post-exodus history is one that repeats this plot in the minor narratives of various judges and kings.  When Israel divides into ‘Israel’ as the northern kingdom and Judah as the southern kingdom, the plot continues for each: sin, judgement, a promise of reconciliation.  Ultimately, judgement becomes exile, and the vision of reconciliation that the prophets foretell is of a return from exile that includes unity between the two kingdoms of Israel and Judah and an inclusion of Gentiles into the people of God.

A number of Old Testament texts might be considered to explain the eschatological vision of reconciliation on which Paul is dependent for his theology of reconciliation.  A new covenant, forgiveness, peace, return from exile, and so forth are all part of the Old Testament writers’ hope of reconciliation with God and with one another.  What is essential to understand from such passages is that reconciliation is not about communal fellowship alone, a united kingdom under one king alone, an acceptance by God alone—it is not merely relational.  It is not a teaching about two groups that differ agreeing to disagree.  Nor is it a matter of smoothing over differences, as though they were not significant enough to require fixing.  Judgement follows sin, and reconciliation only comes when sin is removed.

Consider a vision for reconciliation expressed in Ezekiel 37.15-23.  Sinful Israel and Judah are at this time in exile for their sins.  God caused Israel to be taken into exile in 722 BC by the Assyrians and Judah in 587/586 BC by the Babylonians.  Their sins had built up to the point that, like the Canaanites before them, the land vomited them out.  Ezekiel also says that God’s presence left the Temple.  Judgement had finally come.

Yet Ezekiel is given several visions of God’s subsequent restoration of His people from their sins and from exile, such as the new covenant and resurrection of the dry bones (chs. 36-27) or the New Temple (chs. 40-48).  One of these visions is when God tells the prophet to take two sticks, symbolising the kingdoms of Israel and Judah, and join them together, predicting a miraculous return from exile and a reunion of the two.  This reconciliation requires more than lashing two sticks together.  It is not an apparent or fake unity.  It requires repentance and conversion, a complete change.  In Ezekiel 37.23, God says, 'They shall not defile themselves anymore with their idols and their detestable things, or with any of their transgressions.  But I will save them from all the backslidings in which they have sinned, and will cleanse them; and they shall be my people, and I will be their God.'  Reconciliation with God and one another requires a rejection of other religions and detestable things (transgressions, backsliding, sin).  When that happens, there can be reconciliation to God and to one another.  Not before.

Those at the General Synod of the Church of England this month who have touted reconciliation as a communal affair, a ‘walking together’ without repentance of sin and turning in obedience to God, are promoting a continuation in sin.  If we are to picture this in terms of the three-legged stool of Biblical theology and narrative, of sin, judgement, and reconciliation, the proponents of this distorted version of reconciliation have removed the leg of sin—declaring ‘good’ what God has called evil—and they have removed the leg of judgement, replacing it with ‘blessings’ of sinful unions.  They are trying to sit on a stool with one leg.  Even then, the leg of reconciliation has been cut short and not nailed to the seat.  Watching the show from the stands reminds one of the circus clown trying to balance on a one legged stool.

Nehemiah lived in the days of the return of Israel from exile.  In Nehemiah 9-10, we read a passage that shows us what reconciliation really involves.  It was not, as Bishop Martyn Snow of Leicester is suggesting, finding ways that people who differ over righteousness can just get along and get on with serving the nation.[5]  Rather, the people of Israel having been brought back by God from exile in their sins, were to be reconciled by means of certain concrete actions.  The acts required for reconciliation might be summarised from these two chapters as follows:

1.     Assemble with fasting, sackcloth, and dirt on their heads in a corporate act of repentance;

2.     Separate themselves from all foreigners (who, by the pressure of cultural conformity, encouraged infidelity to God);

3.     Confess their sins and the iniquities of their fathers;

4.     Read the Book of the Law (not throwing around vague principles like love, faith, and reconciliation but enquiring of God’s Word what obedience entailed);

5.     Confess further their sins as they hear the Law read;

6.     Spend time in worship of God;

7.     Bless the Lord (not blessing those in sinful unions);

8.     Rehears their heritage as God’s people;

9.     Acknowledge that the laws, statutes, and commandments are right and good and from God;

10.  Acknowledge that their history as a people involved disobedience, that they had rebelled against God, cast aside God’s Law, killed the prophets, and committed great blasphemies;

11.  Declare the truth that God is ready to forgive, gracious, merciful, slow to anger, abounding in steadfast love, and that He remains faithful;

12.  Acknowledge yet again that, even though God sent ‘saviours’ or prophets to the people time and again, they continued to do evil, act presumptuously, sin against God’s rules, turned a stubborn shoulder, stiffened their necks, and did not obey Him or heed the prophets He sent to warn them;

13.  Made a covenant with God to walk in God’s Law, observing and doing all His commandments, rules, and statutes, desist from their sins, and observe right worship.

Let us not turn ‘reconciliation’ into yet another act of disobedience, a way to continue in sin without repentance and conversion, without covenanting to follow God’s righteous requirements.  For sinners to insist that the prophets God sends to them should be reconciled to them in their sin makes a mockery of God.



[1] I am fully aware of how these blessings have been packaged to avoid saying that the union itself is being blessed or that no affirmation of same sex marriage or cohabitation is involved.  This is just packaging.  We all know what is really going on, and to play along with the nuances and processes and endless conversations or debates is to play the fool.

[2] See the beguiling words of Bishop Martyn Snow, Leicester: ‘Living in Love and Faith: “The Work Goes On” Bishop Martyn Tells Synod,’ The Church of England (27 February, 2024); https://www.churchofengland.org/media/press-releases/living-love-and-faith-work-goes-bishop-martyn-tells-synod (accessed 28 February, 2024).

[3] Cf. Ian Paul, ‘Ian Paul’s Speech to General Synod—“Standing on the Brink of a Precipice,’ Anglican Ink (27 February, 2024); https://anglican.ink/2024/02/27/ian-pauls-speech-to-general-synod-standing-on-the-brink-of-a-precipice/ (accessed 28 February, 2024).

[4] In response to the current confusion in the Church of England over reconciliation, see Martin Davie, ‘What Do We Mean by Reconciliation?’ Reflections of an Anglican Theologian Blog (27 February, 2024); https://mbarrattdavie.wordpress.com/2024/02/27/what-do-we-mean-by-reconciliation/comment-page-1/?unapproved=3905&moderation-hash=b0508fe27879303fe9143847b779d1cc#respond (accessed 28 February, 2024).

[5] Cf. note 2, above.

The ‘All Things’ of Romans 8.28: Are they about how God turns adversity into something good?

Romans 8.28 in the ESV translation reads,

And we know that for those who love God all things work together for good, for those who are called according to his purpose.

After considering the translation, the question that begs for an answer is whether the common interpretation of this verse is correct.  That is, is Paul saying that God turns adversity into something good for those who love Him, or does his point lie elsewhere?

First, the verse could be translated differently, as the NIV does:

And we know that in all things God works for the good of those who love him, who have been called according to his purpose.

The meaning is very close however the passage is translated.  The difference is whether ‘all things’ or ‘God’ is the subject.  Do all things work together for good, or does God work all things together for good?  The Greek grammar could go either way.  My preference in translation lies with the NIV, however, as it captures the meaning of the verse read in light of the whole chapter better.  The interpretation of the verse, however, does not depend on how we translate the verse.

Moving on, then, we need to ask, ‘What does Paul mean by “all things”?’  The popular interpretation of the verse needs to answer that he is intentionally general: whatever happens, things will work out for good.  Things are determined by God, even the bad things, and we just need to trust Him.  When something bad happens, God can and does turn this into something good.  Determinism is not, however, Paul’s point in this verse.

The immediate context in vv. 29-30, the entire chapter 8, and the parallel in Ephesians 1 all point in a different direction.  One wanting to take the route of the popular interpretation might find some assistance with Romans 5.3-4, where Paul appreciates that suffering produces perseverance, which produces character, which produces hope.  Similarly, James says, ‘Count it all joy, my brothers, when you meet trials of various kinds, 3 for you know that the testing of your faith produces steadfastness’ (1.2-3).  These texts do not lead us to determinism, but they do speak of adversity that God uses to bring some good.

Be that as it may, I would suggest the better understanding of Romans 8.28 lies with the view Paul expresses in Ephesians:

In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will… (1.11).

Note that God is the one working all things.  The passage is also close to Romans 8 in that the notion of predestination is in view: the ‘all things’ that God is working is for those He has predestined, that is, who are in His salvation plan, and they are the things He works out according to His purpose and by His will.  Ephesians 1 brings out nicely the point that God works out His plan so that we ‘might be to the praise of His glory’ (v. 12).  The parallel with Romans also brings out this goal of our being glorified (Romans 8.30).  We see, too, that ‘all things’ in Ephesians 1.11 relate to God’s plan, and this helps us further with Romans.  The ‘all things’ are not things that happen to us but the salvation that God is working according to His plan.

Romans 8.29-30 lays this plan out in full:

For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

Thus, the ‘all things’ that God works out for those who love Him are His plans of predestination to be conformed to Christ’s image, His calling, His work of justification, and His glorification of us.

In the Ephesians parallel, we see the same theological thought.  In Ephesians 1.3-14, the following words lay out the dimensions of God’s plan: we are blessed in Christ with every spiritual blessing, chosen in Christ to be holy and blameless, predestined for adoption as God’s sons through Jesus Christ, redeemed through Christ’s blood, forgiven of our trespasses, enlightened as to the mystery of God’s will, made beneficiaries of an inheritance, and sealed with the promised Holy Spirit.  These are the ‘all things’ that God works for us.

In Romans 8, ‘all things’ is not only explained in the immediate context of v. 28 by vv. 29-30 but also by the whole chapter.  As with Ephesians, Paul has in mind what God is doing for us according to His plan.  Thus, despite our sin, He has worked out a plan on Christ Jesus so that we will not be condemned (8.1).  He has worked a plan that frees us from slavery to sin and death (8.2).  Where the Law failed, God succeeded in accomplishing righteousness in us through Jesus Christ (8.3-4).  He has given us His empowering Spirit so that, by walking in accordance with Him, we might obtain life and peace (8.5-11).  By the Spirit, we obtain sonship and inheritance (8.12-17).  Despite suffering, a greater glory awaits us in God’s plan, the redemption of our bodies (8.18-23).  Thus, we have salvation and hope, as well as help in our weakness, for the Spirit intercedes for us according to God’s will (8.24-27).

This litany of things—‘all things’—that God works for us is what Paul has in mind in the next verse, v. 28.  We have already noted the terms describing God’s plan in the next two verses.  God’s plan is complete from beginning to end—all things God works for those He loves.  Then Paul asks, ‘What then shall we say to these things?’ (v. 31).  The answer: ‘If God is for us, who can be against us?’  There is no part of God’s plan that escapes His working for our good.  He has it all covered.  He asks, ‘He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?’ (v. 32).  There is that word again—ta panta, all things.  The all things that God graciously gives are all things necessary for our salvation.

Paul covers ground already covered to draw out His point in the conclusion.  If someone brings a charge against us, God justifies (v. 33).  If someone condemns us, Jesus intercedes for us (v. 34).  If something threatens to separate us from God’s love, such as tribulation, distress, persecution, famine, nakedness, danger, or a sword, the One who has loved us makes us to be more than conquerors. Not anything—death or life, angels or rulers, things present or future, powers, height, depth, anything in all creation—can separate us from the love of God in Christ Jesus our Lord (vv. 35-39).

So we conclude: Romans 8.28 is not about how God turns adversity into something good for us.  Rather, it is about how God has worked a great salvation in so many dimensions—all things—for us in Christ Jesus and through the Holy Spirit.  It is an impeccable salvation that is not subject to flaws or failure.  Paul does believe that suffering can be and is used by God for some good, but this is not His point in Romans 8.28.  The ‘all things’ God works for our good are the plan He accomplishes for those who love Him and are called into that plan according to His purposes. 

Religion, Culture, and Reform: If King Josiah Ruled in England

 

Introduction:

A month or so ago, crown Prince William was in the news about his relationship to the Church of England.  The story is that he is not a Christian but would nonetheless fulfill the role of being head of the Church once coroneted as king.[1]  He would, indeed, be a most suitable king for what England has become: the unbelieving king oversees a Church full of ritual without the faith it received through the centuries and that merely throws back at the culture what the culture threw to it.  Imagine instead a king, who is, after all, the head of the Church of England, standing up to a feckless Church and insisting it do what it is supposed to do—pass on the faith once for all delivered to the saints.  William’s willingness to support the Church in its rituals and institutions is an acknowledgement of its past role in forming English and is a statement that the Church is innocuous enough for the developing culture because the Church in the present is already driven by the culture in the present.  The old dog no longer chases the mailman, why put it down?

One of the outstanding kings of Judah was King Josiah.  He is celebrated in the pages of Scripture for standing against culture to honour God.  Only 8 years old when he was crowned, he soon set about bringing reform to the multi-faith religion that Judaism had become.  Under the heavy influence of the surrounding cultures, Jewish religion had become a mixture of Judaism’s past faith and the fertility cult of the Canaanite god, Baal, his consort, Asherah, and other deities.  The appeal of diversity rather than singular devotion to God, of inclusion rather than separation to God in righteousness and holiness, and of multiculturalism rather than covenantal fidelity contradicted Biblical faith.  Josiah insisted that Judah affirm its historic religion of Yahwism.

The Canaanite Culture: Multicultural Inclusivity and Sexualised Society

Canaanite religion was polytheistic (belief in many gods) and sexualized.  It fit well enough into the religious beliefs of the Ancient Near East.  The various religions were polytheistic, and one people’s notion of this or that god was close enough to another people’s notion to claim that the people held similar beliefs.  They just used different names for the gods.  Even the later Greeks would try to equate their gods with Egyptian gods (e.g., Diodorus Siculus, Bibliotheca Historica, books 11-19).  The Romans, too, identified their gods by other names with the Greeks.  Jupiter was Zeus, and so on.  Polytheism is inherently syncretistic.  Sitting loosely to the different faiths of different cultures, it can appear to embrace the high values of tolerance and inclusivity.  It does so, however, just where truth is most needed.  That was Israel’s role in antiquity.  It spoke the truth to a culture living religious lies.  God said:

“Hear, O Israel: The LORD our God, the LORD is one. 5 You shall love the LORD your God with all your heart and with all your soul and with all your might (Deuteronomy 6.4).

Ancient Near Eastern religions also associated different gods with different regions—as, again, would the Greeks and Romans later.  A city would devote itself to a specific god—Athena for Athens, Aphrodite for Corinth—while setting up temples for other gods as well.  The Ancient Near East had the same practice.  One people’s special devotion to a god did not exclude other people’s devotion to other gods.  One might say, ‘Your truth is what works for you.’  To conquer a people was to conquer their special god or gods.  An invading army in the Ancient Near East would not only want to subdue the people but also demolish their temples and capture their gods.  Polytheism accepted that, as humans fought one another, so, too, the gods might war against one another.  Truth was functional.  As long as it works for you, stay with it. 

The monotheistic religion of Israel, however, insisted on exclusive devotion to Yahweh and rejected other gods, even for other people.  Other gods were at best demonic forces that were inferior to God, who made the world and everything in it.  Truth was objective, not local; it ws factual, not reduced to functional lies.  In a polytheistic, multicultural context, such a claim seemed overly offensive.

Religious pluralism began three hundred years earlier and remained a constant problem in the northern (Israel) and southern (Judah) kingdoms.  King Solomon, the last ruler of the united monarchy, took 700 wives and 300 concubines.  This practice of having multiple wives and concubines was political.  Not only did it show great power and wealth, it also and relatedly solidified alliances with foreign nations.  Rulers establishing treaties with other nations would send their daughters to marry the king, and with these foreign women came their foreign gods.  Solomon’s expansion and strengthening of Israel meant a compromise in the form of multiculturalism, with its religious diversity.  A great nation needed an external policy of coexistence with other nations and a soft inclusivity of diverse groups within Israel, not exclusivism.  Solomon built high places east of Jerusalem for the Ashtoreth, worshiped in Sidon; for Chemosh, worshipped in Moab; and for Milcom, worshipped by the Ammonites (1 Kings 11.7; 2 Kings 23.13).

Only rarely did a king of Israel or Judah stand up against the forces of the surrounding culture.  In the northern kingdom, King Solomon’s father, King David, was remembered for his singular devotion to God: ‘when Solomon was old his wives turned away his heart after other gods, and his heart was not wholly true to the LORD his God, as was the heart of David his father’ (1 Kings 11.4).  As we shall see, King Josiah followed in the footsteps of David, not Solomon.

Canaanite religion may have had similarities to the other polytheistic religions of the Ancient Near East, but it was somewhat distinctive as a fertility cult.  The religion of Baal worship involved setting up ‘high places’ all around the country, which contrasted significantly with Judaism’s insistence on only one Temple for worship.  These high places included two symbols for the gods that expressed the religion’s focus on fertility.  One symbol was an Asherah column or pole made of either stone or wood.  This phallic symbol brought vividly to mind the connection between the worship of Baal and Asherah and sexuality.  The gods were responsible for fertility in the land and of the people, and worship of them included sexual indulgence.  Religion was through and through sexualized, as was the culture, and its sexual practices were expressions desire and fulfillment contrary to marriage.  The other symbol was a green, leafy tree, under which an altar would send up pleasing aromas to the gods (Ezekiel 6.13).  Hosea’s description of Israel’s succumbing to Canaanite religious culture shows that sexual indulgence was part of the worship:

They sacrifice on the tops of the mountains

            and burn offerings on the hills,

            under oak, poplar, and terebinth,

                        because their shade is good.

             Therefore your daughters play the whore,

                        and your brides commit adultery.

14 I will not punish your daughters when they play the whore,

                        nor your brides when they commit adultery;

             for the men themselves go aside with prostitutes

                        and sacrifice with cult prostitutes,

             and a people without understanding shall come to ruin (Hosea 4.13-14).

The fertility cult included sex outside of marriage and homosexuality.  There were even male cult prostitutes (1 Kings 14.24; 15.12; 22.46; 23.7).  Male prostitution was also known elsewhere in the Ancient Near East, not only in Canaan.[2]

Various passages referring to these high places in the Old Testament describe the worship in terms of fornication and adultery.  The reader does not always know whether the sexual imagery that a prophet uses to describe idolatry is also used to describe actual sexual acts.  The above passage from Hosea is clear that sexual acts were involved.  Idolatry and sexual perversity were similar to one another and fittingly intertwined in Canaanite religion.  Both involved denying the covenant fidelity a people or person owed to a single other—to God or to one’s spouse.  To ‘go after other gods’ is fittingly described as ‘going after other lovers’ instead of remaining faithful to the one God, Yahweh.  The religious flexibility and plurality of polytheism was mirrored in the sexual promiscuity of human relationships.  For God’s people to succumb to Canaanite culture meant breaking covenant with God by including other religions and breaking covenant with one’s spouse to include other lovers.

King Josiah’s Religious Reform

At just 20 years old, King Josiah began his reform of Judah’s religious syncretism. He

began to purge Judah and Jerusalem of the high places, the Asherim, and the carved and the metal images. 4 And they chopped down the altars of the Baals in his presence, and he cut down the incense altars that stood above them. And he broke in pieces the Asherim and the carved and the metal images, and he made dust of them and scattered it over the graves of those who had sacrificed to them. 5 He also burned the bones of the priests on their altars and cleansed Judah and Jerusalem (2 Chronicles 34.1).

Six years later, King Josiah raised money throughout the land to begin repairs to the temple in Jerusalem.  Not only tearing down the rival religion’s symbols but repairing the primary symbol of Jewish faith was required to bring about reform.  However, out of this building project came a third reform: submission to the Law of God.

While the builders were working on the temple, the High Priest, Hilkiah, discovered the neglected Book of the Law that the Lord had given through Moses (2 Chronicles 34.14).  When the contents of the book—sections of our Pentateuch—were read to King Josiah, he tore his clothes.  This was a symbol of grief and repentance.  What God required of His people had been woefully neglected or replaced by the practices of neighbouring religion and culture.  The Book of the Law not only stipulated what God’s people were to do but also what punishments God would bring on the people if they did not adhere to His Law.

In Israelite religion, two systems of religious oversight operated side-by-side.  One system was more institutional, that of the priests and their association with the temple. The other system was more operational, that of the prophets, whether in schools of prophecy or just single prophets.  The former group held their positions by appointment and hereditary office, whereas the latter was a calling of anyone by God.  The former would only permit certain individuals to occupy the office of priesthood.  When Hilkiah was asked what to do about finding the Book of the Law, he turned to a prophetess, Huldah, for an answer.  The system of office and institution did not provide the answer needed about what to do in the present situation.  What was needed was a direct word from God.

The prophetess Huldah received a word from God: the curses written in the Book of the Law for those who did not obey God’s laws would indeed fall on the people.  However, judgement would be delayed because the king repented.  He would not see the coming destruction on Judah (2 Chronicles 34.23-28).

Josiah’s fourth act of renewal was what we would today call a Biblical literacy programme.  He assembled all the people, including the priests and Levites, to hear a public reading of the Book of the Law.  This took place ceremonially, as part of a covenant making act.  Thus, Josiah’s fifth act of renewal was to make a covenant to abide by God’s Law.  He also made all the people swear to the same covenantal obedience (2 Chronicles 34.29-32).  From this time on, even through times of failure, Judaism became a religion guided by Scripture.  The later reform initiated by John the Baptist and Jesus would proceed along the same lines: a recommitment to abide by God’s Law, the righteousness of the Kingdom of God.  This commitment, symbolized by water baptism, would require repentance and obedience.

Having repented of sin and committed himself and all Israel to obedience to God’s Law, Josiah sixth act of reform was to remove ‘all the abominations from all the territory’ (2 Chronicles 34.33).  More detail of this reform is given in 2 Kings 23.  It required purification, clerical reform, removal of homosexual practices and sexual perversions, cessation of killing children and imagining this was a good act of worship, and removal of anything to do with foreign religions.  Thus, first, the vessels for Baal, Asherah, and associated gods (the sun and the moon) worship were removed from the Temple, burned to ashes, and carried away to Bethel (v. 4).  Second, clerical reform was necessary.  The priests that had been ordained for this fertility cult were deposed (v. 5).  Third, he stopped the sexual indulgences associated with worship that were taking place even in the Temple.  This involved breaking down the ‘houses of the male cult prostitutes who were in the house of the LORD, where the women wove hangings for the Asherah’ (v. 7).  Another grim act of the foreign religion was its sacrifice of children to the god Topheth (v. 10; cf. the child sacrifices to the god Molech elsewhere in the Old Testament).  Fourth, he removed everything dedicated to or associated with other religion, including the horses and chariots dedicated to the sun, which was worshipped (v. 11), and the altars that former kings had set up for foreign worship (vv. 12-14).

Josiah’s seventh reform was to reestablish right worship. This involved the institutional office holders doing what they were consecrated to do, and 2 Chronicles focusses on their restoring Passover and the Feast of Unleavened Bread.  The sacrifices and ceremony they made was unlike any Passover seen since the days of the prophet, Samuel, who anointed Israel’s first king (2 Chronicles 35.18).

Conclusion

If only a King Josiah for our day!  True, no nation is a theocracy—or legitimately a theocracy—today.  Some accommodation to this fact is necessary.  We cannot simply apply King Josiah’s reforms to a country in our day.  Yet we can ask what a country asserting that it has a national Church ought to do if this is anything meaningful.  King Josiah provides some examples.  He (1) removed competing religions; (2) restored honour to the temple by repairing it; (3) submitted to God’s Law; (4) provided Biblical literacy for all; (5) made a covenant to abide by God’s Law; (6) purified the land of its abominations, including (a) clerical reform, (b) removing homosexual practices and sexual perversions of the fertility cult, (c) stopping the killing of children (child sacrifice), (d) removing foreign religious places and items; and (7) renewed right worship.  In all these reforms, Josiah stood against the pressure of culture to follow the one, true God.

  A king with no faith has no business giving oversight to the Church.  The Church of England today desperately needs major reform, and this is not coming from the bishops, priests, or laity.  The Church has succumbed to the culture, and the culture is post-Christian through and through.  If the Church is not reformed, it not only is irrelevant to God’s purposes but also a hindrance to them.  If the King wishes to oversee the Church, his only legitimate act in doing so would be to reform the Church.  Sitting through its meaningless rituals, grinding along with its institutional processes, and letting it swing this way and that in the winds of culture is the last thing either England or the Church of England needs.

Prince William has inherited his grandmother’s old dog gone in the teeth, the Church of England.  It greets everyone walking through the door with a benign wag and a wimper.  If it stays by the fire and does not stink, he will be happy enough to keep it till its dying day, preferably in some other wing of the castle.  However, he could be a King Josiah, given his day, if he himself found Christian faith.  Then he could do nothing other than to bring about reform in and through the Church.

Jesus Christ, of course, is head of the Church.  Not the king.  And the Church is not the Church of England.  Where Josiah’s Judah is different from Christianity is precisely in the decoupling of country and institution from the true Church.  The task of the true Church falls to true believers, faithful followers of Jesus Christ.  King Josiah’s Jerusalem offers a vision of what reform might involve for both the Church and society, and to that end we might affirm the words of the once popular song in England, Jerusalem.  Looking back at the Christian civilizing of a pagan England, we might ask in the context of a re-paganizing of England:

And did those feet in ancient time
Walk upon England's mountains green?
And was the holy Lamb of God
On England's pleasant pastures seen?

And did the Countenance Divine
Shine forth upon our clouded hills?
And was Jerusalem builded here
Among these dark Satanic mills?

Looking forward, we might commit ourselves anew:

Bring me my bow of burning gold:
Bring me my arrows of desire:
Bring me my spear: O clouds unfold!
Bring me my chariot of fire.

I will not cease from mental fight,
Nor shall my sword sleep in my hand
Till we have built Jerusalem
In England's green and pleasant land.



[1] ‘Prince William has no plans to snub Church of England role, say palace officials,’ Christian Today (22 January, 2024); https://www.christiantoday.com/article/prince.william.has.no.plans.to.snub.church.of.england.role.say.palace.officials/141296.htm (accessed 21 February, 2024).

[2] Ur-Namma, king of Urim says, ‘I have lifted the yoke of its male prostitutes’ (A praise poem of Ur-Namma (Ur-Namma C), 85); online: https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=t.2.4.1.3#

Marriage, Family, and Children: Some Christian Values in a Post-Christian West

Among the many challenges that grab our attention in an age of anxiety is that of a widespread and persistent declining birthrate in so many countries—including all the ‘Western’ countries of the world.  This essay highlights some of the basic information—easily accessible online in our day—about population statistics, trends, and birthrates.  The question is raised whether Christian faith fosters a different worldview that leads to our valuing marriage, family, and childbirths.

The World Bank says that a population will be sustainable if the total fertility rate (how many births a woman has over her lifetime) is 2.3.[1]  According to the statistics provided by Database.earth, the global fertility rate peaked in 1963 at 5.0142 children per woman from 1950 to the present.  In 1950, the rate was 4.8596.  Since 1963, the rate has steadily declined.  The rate in 2023 was 2.3118.[2]

The following United Nations chart (World Factbook also posts data) lists fertility rates for a selection of American and European countries posted by Statistics Times.[3]

Canada

1.473

Poland

1.476

UK

1.576

USA

1.662

Austria

1.479

Ireland

1.755

Mexico

1.779

Greece

1.38

Norway

1.519

Uruguay

1.478

Italy

1.307

Sweden

1.672

Brazil

1.6.17

Portugal

1.375

France

1.784

Colombia

1.681

Spain

1.303

Germany

1.538

In addition to these, the statistics of certain other countries might be noted: China: 1.205; Japan: 1.328; India: 1.982; Russia: 1.538; Australia: 1.603; Turkey: 1.854; Iran: 1.672; Thailand: 1.31.  Singapore is at 1.05.  South Korea's fertility rate is a shocking 0.893, with Seoul at 0.59.  Hong Kong is at 0.78.

Every country noted above (and there are more) has a negative birth rate.  Two countries in Africa have a slightly negative birth rate: Morocco (2.243) and South Africa (2.294).  Every other country in Africa has a positive birth rate—over the 2.3 number.  The highest birth rates are in Niger (6.596) and Chad (6.033).  Central Africa Republic, Congo, Angola, and Somalia are also high, between 5 and 6 births per woman.

What does a declining population mean for society?  One might argue that the world is already overpopulated, and a declining population is good news.  Overpopulation affects the use of resources, the earth’s pollution, and the possibility of conflict and warfare.  Raw numbers, however, are not the only data to consider.  The trajectories and dynamics of change must also be considered.

According to Isabel Schnabel, executive board member of the European Central Bank, warns that a decline in the global population will drive up the cost of labour, drive down global productivity, and therefore drive up inflation.[4]  A shrinking population, especially when people are living longer, will place a greater burden on the working, younger population to support the elderly.[5]  Other than the birth rate, the problem will be exacerbated by anything affecting the ratio of the younger population to the older: diseases, suicides, urban violence and deaths, and drug overdoses.

A declining birth rate may be due to various factors other than choice, such as fertility and the health of the mother during pregnancy.  (As to population statistics, young children may not survive in contexts where nutrition and health care are issues, but often such countries have a culture that, despite poverty, approves of large families.)  Discussing the situation in European countries, Madeleine Armstrong argues that government social programmes and policies to aid parents and children, perhaps good in themselves, do not improve the fertility rates in a country, but the strength of the economy does.[6]  She cites Sweden’s falling fertility rate despite generous policies for families, whereas Britain’s fertility rate increased after Margaret Thatcher froze child benefits in 1987 in order to improve the economy.  (A very different Britain today has an unsustainably low fertility rate of 1.576.)  Her conclusion is that ‘What it can do is help people to feel more hopeful about the future by supporting economic growth.[7] 

This may well be a major factor for the current discussion of fertility rates in Europe.  It does not seem to be a reason for low fertility rates everywhere today or at all times.  In Jesus' day, low rates of marriage and fertility were notable in certain parts of the Roman Empire.  Tacitus, a 1st/2nd c. AD Roman historian, mentions a similar problem during the reigns of the Roman emperors Augustus and Tiberius.  Certain laws were passed to encourage marriage and childbirth.  In 18 BC, Augustus introduced the Lex Julia de maritandis ordinibus, which required citizens of Rome to marry and limited marriage across social boundaries.  The next year, the Lex Julia de adulteriis coercendis established the punishment for adultery as separation and banishment, and some of their property was confiscated.  A father was in his legal rights to kill his daughter and her adulterous partner, and a husband could kill the partner and was required to divorce his wife.  In AD 9, the Lex Poppaea included various provisions, including the promotion of marriage by stipulating that a celibate person could not inherit unless he married within 100 days of the will’s effect.  The Lex Julia legislation allowed a widow or widower one year to remarry, and a divorced woman was given six months, but the Lex Poppaea extended the time to two years and one and a half years, respectively.  It further restricted the inheritance to childless couples to only half of what was bequeathed.  Tacitus tells us that, in Tiberius’ time, marriage and childbearing was still not popular (Annals III.25)—such legislation proved ineffective, except possibly increasing the practice of adopting someone for inheritance purposes.

Abortion is a major factor affecting statistics on births per female.  It is not only a common practice in Western countries but also in countries like Russia and China.  According to Worldometer, more than 44.6 million abortions were performed in 2023, and this marked the fifth consecutive year in which abortion was the world’s leading cause of death.[8]  According to World Population Review, ‘roughly 73 million induced abortions occur worldwide each year….’[9]  The statistics for several countries for the abortion rate are:

China: 24.2; Russia: 53.7; Japan: 12.3; Vietnam: 35.2; Australia: 19.7; New Zealand: 19.7; India: 3.1; Romania: 27.8; Italy: 10.6; Norway: 15.2; Sweden: 20.2; Finland: 11.1; Germany: 7.8; France: 16.9; United Kingdom: 17; United States: 20.8; Canada: 15.2; Mexico: 0.1; Cuba: 24.8

Figures are not reported for the Middle East, South America, or Africa, except that South Africa’s rate is 4.5.  The wide spectrum of abortion rates in countries permitting abortion suggests that culture and ethics play a major role in fertility rates and raise questions about which groups (age, education, ethnicity, religion) in the countries practice abortion and why they do.

Despite the falling fertility rates in so many countries, the world’s population is growing.  In 1800, the world’s population is estimated to have been 1 billion, whereas today it is just over 8 billion.[10]  Our World in Data provides the following map and numbers of the current populations of countries in the world:


Populations per country, February 2024, Our World in Data[11]

The growth and the growth rate of the world’s population is graphed as follows:


Population growth and growth rate of the world’s population, Our World in Data[12]

While we see trends in such data, we should also recognise that population statistics are affected by many factors and differ by region and over time.  Plague decimated the European population in the 14th century.  Warfare at times reduces a country’s population.  What, however, causes a population to decline by choice?

One answer might be given by the 3rd century BC, Greek historian Polybius (c. 200-c. 117 BC).  In a brief reflection on divine versus human control of history, he argues that humans are responsible for many things that happen.  Of interest is his example, which is relevant to our time as well.  Polybius says that there was a decline in population not due to wars or diseases but to people simply not marrying and having children, or to people only having enough children to sustain the population.  The reason for this, he suggests, was that people wanted a life of ease and pleasure rather than raising families.  He writes,

In our time all Greece was visited by a dearth of children and generally a decay of population, owing to which the cities were denuded of inhabitants, and a failure of productiveness resulted, though there were no long-continued wars or serious pestilences among us. If, then, any one had advised our sending to ask the gods in regard to this, what we were to do or say in order to become more numerous and better fill our cities,—would he not have seemed a futile person, when the cause was manifest and the cure in our own hands? For this evil grew upon us rapidly, and without attracting attention, by our men becoming perverted to a passion for show and money and the pleasures of an idle life, and accordingly either not marrying at all, or, if they did marry, refusing to rear the children that were born, or at most one or two out of a great number, for the sake of leaving them well off or bringing them up in extravagant luxury. For when there are only one or two sons, it is evident that, if war or pestilence carries off one, the houses must be left heirless: and, like swarms of bees, little by little the cities become sparsely inhabited and weak. On this subject there is no need to ask the gods how we are to be relieved from such a curse: for any one in the world will tell you that it is by the men themselves if possible changing their objects of ambition; or, if that cannot be done, by passing laws for the preservation of infants. On this subject there is no need of seers or prodigies (Polybius, Histories 37.9).[13]

An answer to population growth and decline such as this could explain the population statistics in our time and in different regions as well.  The primary population growth occurs in the third world countries, whereas the first world countries of North America, Europe, Australia, and Asia are where populations are declining.  We must be careful not to assume a single answer to population statistics, but we might give thought to Polybius’s suggestion.

In the West, marriage has been severely undermined by birth control, delayed entrance to adulthood (higher education), the increase of divorce, and the new notion in world history that people of the same sex might marry.  The cost of living, even in wealthy countries, might deter a couple—married or not—from having children or from having a family over the magic 2.3 number of sustainability. 

The West has also seen a change of attitude to children.  A self-seeking individual or couple, bent on self-pleasure and possibly anxious about their own wealth, will see childbearing as a loss of freedom and income.  Tax laws that favour the individual over the married couple or the married couple over a family will increase the pressure on people to avoid having children.  One might reasonably argue that Western society is either neutral or even negative towards children, and one would be hard pressed to argue that it delights in children.  Indeed, the current sexualisation of children through sex education in schools is more about adults wanting to indoctrinate children at an early age to support their new ethic than it is to protect the innocence of children.

The effects of a low birth rate are potentially devastating for a culture and society, but they might not be experienced immediately where there is significant migration, such as in America and Europe or South Africa today.  However, while migration may keep the numbers of the population even or possibly even increase them, it poses an economic threat that has ripple effects throughout the population, such as care for the elderly of the indigenous population when such care has been provided through government taxation (national health, Medicare, Medicaid, pensions, and other programmes).  Migrants not contributing to taxes, or immigrants taking low paying jobs, will not contribute a fair share of the social costs in health care, children’s education, and pensions.  Yet migrants from countries where birth rates are typically higher will likely produce larger families than indigenous populations in the West that have begun to have a negative birth rate.  This factor is important to examine country by country and year by year.  Still one wonders if the decline in a Christian worldview and the increase of an immigrant population from Muslim countries in Europe will provide some understanding to population statistics in regard to birthrates.  The migration across open borders in the United States, on the other hand, may provide different data as many of the migrants are from a more Christian culture in Central and South America.  Even so, many of these migrants are children without parents or single men, and an increasing number of these migrants are from regions of the world beyond the Americas.

While several points have been set on the table for a wider discussion here, a major point in looking at statistics has to do with how a culture values children.  One does not have to be Christian to value marriage and family, of course, but are Christians in the West encouraging early marriages, stable families, and the bearing of children?  Do we have a theology that gives us hope to bring children into this world?  Do we have an ethic that is not so focussed on self-security and pleasure with the rest of Western culture that we can value children?

A simple story in the Gospels finds an application in such a discussion.  In a culture that valued children but not their presence in the adult matters of Jesus teaching adults, Jesus said, ‘Let the little children come to me’ (Matthew 19.13-15).  There is no contextual narrowing of Jesus’ meaning; it has wide application.  Jesus valued the little children.  They represented the kind of disciple that would enter the Kingdom of Heaven.  As Christians, we have considerable work to do to value marriage (real marriage—between a man and a woman), families, and children in a culture that attacks all three.



[1] Online: https://data.worldbank.org/indicator/SP.DYN.TFRT.IN (accessed 7 February, 2024).

[2] See the data for each year: https://database.earth/population/fertility-rate (accessed 7 February, 2024).

[3] Online: https://statisticstimes.com/demographics/countries-by-fertility-rate.php (accessed 7 February, 2024).  Both the United Nations' and World Factbook's data are available at this site.  For the statistic for Seoul, Korea, see Louis T. March, 'The South Korean conundrum: an ageing society desperate for babies,' Mercator 19 February, 2024); https://www.mercatornet.com/the_south_korean_conundrum (accessed 19 February, 2024).

[4] Cf. Louis Goss, ‘Global Population Decline Will Drive Up Inflation Long-term, ECB’s Isabel Schnabel Says,’ Morningstar (7 February, 2024); online: Global population decline will drive up inflation long-term, ECB's Isabel Schnabel says | Morningstar (accessed 7 February, 2024).

[5] Ibid.

[6] Madeleine Armstrong, ‘How to Get Brits to have more babies,’ CapX (7 February, 2024); https://capx.co/how-to-get-brits-to-have-more-babies/ (accessed 8 February, 2024).

[7] Ibid.

[8] Cf. Ryan Foley, ‘Abortion was the leading cause of death worldwide in 2023,’ Christian Post (5 January, 2024); Abortion was the top cause of death worldwide in 2023 | Politics News (christianpost.com) (accessed 7 February, 2024).  See the constantly updated statistics of the Worldometer: Worldometer - real time world statistics (archive.org) (accessed 7 February, 2024).

[10] Cf. Hannah Ritchie, Lucas Rodés-Guirao, Edouard Mathieu, Marcel Gerber, Esteban Ortiz-Ospina, Joe Hasell and Max Roser, ‘Population Growth,’ Our World in Data; Population Growth - Our World in Data (accessed 7 February, 2024).

[11] Ibid.

[12] Max Roser and Hannah Ritchie, ‘How has the world population growth changed over time?’ Our World in Data 1 June, 2023); How has world population growth changed over time? - Our World in Data (accessed 7 February, 2024).

[13] Polybius, Histories, trans. Evelyn S. Shuckburgh (London: Macmillan, 1889; reprint Bloomington 1962).


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