One of my favourite moments in the Anglo-Saxon Chronicle is the appearance in the entry for 1066 that the French are God’s judgement on the English for their sins. Obviously, the reference is to William the Bastard and the Norman conquest, but I still chuckle at the idea of all the French being God’s judgement on all the English for their sins.
Many Christians today are unlikely to see such events of secular politics in terms of spiritual failures. Those who are sophisticated enough will hopefully reject such thinking because we think along the lines of St Augustine’s City of God, where he delineates the reality that good things and bad things happen to pagans and Christians alike.
Nevertheless, my thoughts have meandered down that way tonight, provoked by starting into the chapter about Eusebius in Frances M. Young’s From Nicaea to Chalcedon (2nd ed.). As soon as Young hit Eusebius’s own living through the Diocletianic Persecution of 303-313, I recalled his account of the martyrs of Palestine and what he attributed this persecution to.
Eusebius believed that the final, and worst, persecution by the Roman government of the Christians was the result of the Christians becoming prosperous, worldly, soft — so God delivered them up to the Romans. As with so much in Eusebius, this is partly a matter of pointing to his own day, in effect: Just because things are nice with Constantine doesn’t mean we can let our guard down. Remember Diocletian. Do not become worldly or sinful.
What’s interesting is that the causal link between God using the persecution as discipline/punishment/judgement of the Church was that the problems God pinpointed were specifically those of the church.
Whether or not we can follow Eusebius in this is not the point. In my smarter moments, I follow Augustine. But sometimes I wonder. Either way, Eusebius’ focus is different from those Christians today who see God’s judgement upon the world in secular affairs.
These Christians say that COVID-19 or natural disasters or the 2008 recession or anything going wrong is the result of God’s judgement on the West for turning its back on Him, that it is the result of gay marriage or abortion or transgenderism or Hollywood or not supporting Israel or something being done largely by those outside the Church.
Consider a different scenario, instead. Rather than blaming the world out there for its problems, consider the world in the church. Let’s consider the hemorrhaging faith of Canadians. Let’s consider the not-completely-unreal possibility of soft totalitarianism. Let’s consider what a friend of mine calls “pseudo-nationalist racist populism.” These things are all sources of danger for people who choose to stand publicly for the historic Christian faith, dangers coming from both the right and the left.
And my thesis is simply this: If they are not the judgement of God on us for our own faithlessness, our own worldliness, our own sin — they are the perfectly natural historical consequence.
It may not be persecution. It may not be guided by providence as discipline.
But it may still be our own damn fault. (Literally.)