Posts in History and Culture
Lest We forget -- A Date That Will Live in Infamy (December 7, 1941)

This is a re-post from the 75th anniversary of the attack on Pearl Harbor, December 7, 1941

My parents spoke often of the shock of learning of the Japanese surprise attack on Pearl Harbor on the afternoon of December 7, 1941. It was an event which brought the United States into World War 2 and which defined their entire generation.

Throughout the years I have been privileged to talk with several men who were at Pearl Harbor the morning of the attack. To a man they expressed the same reaction; Initial shock, increasing anger and a desire for revenge, then relief and thankfulness for their own personal survival, followed by the grim realization that a long and bloody war had only just begun.

My father was an FBI agent during the war and spent his time monitoring various points of entry into the US (mostly cargo ports in Philadelphia, Miami, but also the US/Mexico border near El Paso). For him, the war years were tedious and routine, but he saw his work as necessary and important.

My father-in-law, a rancher from a small town in Nebraska, served in the Army Air Corps in the Pacific Theater. He lived his entire post-war life in the shadow of his war experience. He saw things men should never see and had some wonderful stories to tell about his South Pacific adventures. Throughout his life he stayed in touch with the men of his bombardment group (he serviced the B-24s his group flew into combat). His war service defined him.

That generation of citizen soldiers won a brutal and costly war against the forces of fascism and totalitarianism. Many of them were better men than I, and sadly, very few of them remain alive. But in a three hour span eighty-one years ago, their world changed. Many of us grew up in the shadow of that changed world—in freedom, prosperity, and relative peace, in large measure because of what they accomplished.

Let us not forget them, nor their service and sacrifice—even eighty-one years later.

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Kant on Creeds, Confessions, and Catechisms -- Hint, He's Not a Fan

Immanuel Kant’s 1784 essay, “What Is Enlightenment?” was written shortly after the America Revolution when a spirit of optimism was sweeping throughout much of Europe. Kant challenged those willing to think for themselves, to muster up the courage to move beyond a self-imposed intellectual immaturity to embrace his creed, "Sapere aude!” (dare to be wise!). Kant was responding to what he perceived to be an unhealthy and stifling relationship between the Prussian church and state, which restrained people from seeking greater “enlightenment.” One of his prime targets was Prussian protestantism. You can read the essay here: Kant's essay, "What Is Enlightenment?"

Kant, still an up and coming philosopher, took direct aim at synods and presbyteries (“church councils”) which he thought to be one of the single biggest obstacles to future societal progress and enlightenment.

Here’s the relevant section:

But should a society of ministers, say a Church Council, . . . have the right to commit itself by oath to a certain unalterable doctrine, in order to secure perpetual guardianship over all its members and through them over the people? I say that this is quite impossible. Such a contract, concluded to keep all further enlightenment from humanity, is simply null and void even if it should be confirmed by the sovereign power, by parliaments, and the most solemn treaties. An epoch cannot conclude a pact that will commit succeeding ages, prevent them from increasing their significant insights, purging themselves of errors, and generally progressing in enlightenment. That would be a crime against human nature whose proper destiny lies precisely in such progress. Therefore, succeeding ages are fully entitled to repudiate such decisions as unauthorized and outrageous.

To read the rest of Kant’s quote, follow the link below

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Speaking of Podcasts . . .

Shane Rosenthal, the long-time producer of the White Horse Inn and dear friend, has developed a new podcast, The Humble Skeptic. The Humble Skeptic is highly recommended and is devoted to sane and thoughtful dialogue about religious truth claims. Be sure to check it out!

Lydia McGrew says,

Shane Rosenthal’s fascinating new podcast, The Humble Skeptic, aims to show that a Christianity founded solidly on evidence can boldly answer the “outsider test” for truth in religious matters. With an emphasis on eyewitness testimony, careful thinking, and common sense, it promises to be an excellent addition to the apologetics podcast menu.

Mike Horton says,

Shane Rosenthal’s Humble Skeptic podcast is superb! I was drawn in by the subject matter and narration of the first episode and am looking forward to hearing what’s next. Humble Skepticism — what a concept!

You can listen to the pilot episode here.

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A Few of My Favorite Books on World War One

World War One is not on the radar of many Americans. In many ways the Great War ends the cultural optimism and colonialism of the nineteenth century. American emerges as a true super-power. The Great War marks the dawn of the modern age. If I have piqued your interest, here are a few suggested titles readers of the Riddleblog may enjoy. All but one of my choices deal with geopolitical consequences of the war, not with battles, tactics, or weaponry. That list of recommendations might come later. Feel free to add your favorites in the comments section.

To read my recommendations, follow the link below

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Athanasius on the Death of Arius

I am the first to admit the temptation to take delight in the affliction experienced by obvious villains. But when it comes to the death of an arch-enemy of the gospel (Arius of Alexandria), there is a measure of satisfaction when what appears to be divine justice prevails. It falls to Athanasius (the famed defender and of the faith) to inform us of manner of Arius’s death, the very night before the latter was to be ordained as Bishop.

“When the Bishop Alexander heard this (that Arius had under oath declared that he held the right faith) he was greatly distressed, and entering into the church stretched forth his hands unto God, and bewailed himself; and casting himself upon his face in the chancel, he prayed laying on the pavement . . . . `If Arius is brought to communion tomorrow let me, Thy servant depart, and destroy not the pious with the impious; but if Thou wilt spare Thy Church . . . . take off Arius, lest if he enter into the Church, and the heresy also may seem to enter with him, and henceforth impiety may be accounted for piety.’ When the Bishop had thus prayed, he retired with great anxiety, and a wonderful and extraordinary circumstance took place. . . . Arius . . . talked very wildly, [but] urged by the necessities of nature withdrew, and suddenly, in the language of Scripture, `falling headlong he burst asunder in the midst,' and immediately expired as he lay, and was deprived both of communion and of his life together. Such has been the end of Arius.”[1]

Athanasius concludes, “the antichristian gang of the Arian madmen has been shewn to be unpleasing to God and impious.”[2] Indeed, “will not the judge of the whole earth do right” (Genesis 18:25)?

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[1] Athanasius, “To Serapion, Concerning the Death of Arius,” in NPNF, Vol. IV. (Grand Rapids: William B. Eerdmans, 1978), 564 ff.

[2] Athanasius, “To Serapion, Concerning the Death of Arius,” in NPNF, Vol. IV. (Grand Rapids: William B. Eerdmans, 1978, 565.

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Speaking of Paul, What Did He Look Like?

Of course, we have no idea what Paul looked like—the varied paintings and historic mosaics bear this out. The Bible is not concerned with such things, and there is no known description of Paul from his lifetime.

But there is one physical description of Paul, written about 160 A.D. It is found in an apocryphal writing, known as the Acts of Paul. Its veracity is a matter of some debate. Often, there is just enough truth in such accounts that they gain acceptance. Here is what we have:

And he (Onesiphorus) proceed along the royal highway to Lystra and stood expecting him, and according to the information of Titus, he inspected them that came. And he saw Paul coming, a man small in stature, bald-headed, crooked in legs, healthy, with eyebrows joining, nose rather long [lit. somewhat hooked], full of grace; for sometimes he appeared like a man, but sometimes he had the face of an angel.

To read the rest, follow the link below

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Do People Die or Do They "Pass Away"?

Those who know me well are probably aware of my dislike of the phrase, "passed away" as a euphemism for death. The phrase originated in 15th century England in reference to superstitious notions surrounding the dead person’s soul during the wake or funeral. It was thought that the soul of the departed remained present to witness the mourning process until the funeral services were over. After that, the soul departed to heaven or hell, by “passing away.” Over time, it has become increasingly common to refer death as a “passing away.”

My long-time friend and colleague, Dr. Rod Rosenbladt, makes a compelling case that the phrase “passed away” is better suited to Mary Baker Eddy’s Christian Science than Christianity which sees death as a consequence of Adam’s fall. Convinced by Rod’s observation way back when, I too now urge Christians to cease using the phrase “passed away” and instead speak of “death.” As an avid reader of the local obituaries, since they reveal much about the current religious/theological spirit of the age, it is clear to me that for Christians the phrase "passed away” has replaced the grim reality of the curse; “so and so died.” The use of “pass away” is an evasion of the real issue--that death is brutal, ugly, and stems from human sin. Death is called “the curse,” and our last enemy. There is much wisdom in the biblical acknowledgement that there is indeed a time to weep, and the last thing I want to do when someone I know and loved dies, is “celebrate.” That is much better done at birthdays, graduations, weddings, etc.

One writer, Brian Jay Stanley, nails it as to why the phrase “passed away” fails to capture the reality of death:

The word "death" is a strong and solid word that does not blush or flinch, calling life's terminus by its first name, without apology. But most people euphemize death with the softer phrase "passed away". To pass away suggests a gentle and painless transition from one state to another, like chilled water passing imperceptibly into ice. Thereby words conceal from thoughts the horrors of violent accidents and the wracking agonies of terminal illness, as if everyone, instead of only a lucky few, died peacefully in his sleep. And where we peacefully pass is "away", a nebulous word that does not suggest a termination, but neither specifies a destination. It is a kind of leaving off, a gesture of open-endedness, an ellipsis at sentence's end. It is, accordingly, the perfect word for the skeptical yet sentimental modern mind, which cannot accept annihilation, nor easily believe in immortality. "Passed away" allows vague hope without dogma, as if to say, "He has gone somewhere else, please don't ask for details."

From aphorisms and paradoxes

People die, they do not “pass away.”

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Eusebius (the Church Historian) and the Image of the Beast

Occasionally, we find in church history an account of an event long since past but which sheds much light on difficult biblical passages. Such information may even give us pause about our own long-held interpretations of certain passages and might push us to further reflection and study. The famed church historian, Eusebius, recounts one such event.

Eusebius was born about 260 A.D. and died in 348/349. He lived during the Constantinian Period in the Roman province of Syria Palestina (which includes the modern nations of Israel and Syria, as well as portions of Jordan, Turkey, and Egypt). Eusebius is best known for his Ecclesiastical History (which covered the apostolic age until his own) and his unfinished Life of Constantine. Eusebius was an early sympathizer of Arius, but eventually signed off on the homoousion.

In his history of the church, Eusebius recounts an event which sheds some interesting light on one biblical passage which has long perplexed interpreters—Revelation 13:13-15. There we read that the second beast [from the land] “performs great signs, even making fire come down from heaven to earth in front of people, and by the signs that it is allowed to work in the presence of the beast it deceives those who dwell on earth, telling them to make an image for the beast that was wounded by the sword and yet lived. And it was allowed to give breath to the image of the beast, so that the image of the beast might even speak and might cause those who would not worship the image of the beast to be slain." This beast performs signs, including making an image of the first beast speak. He also coordinates the persecution of the faithful.

To read the rest, follow the link below

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Pilgrims on the Way -- Wisdom from Our Reformed Fathers in Uncertain Times

There is a good reason why Michael Horton’s volume The Christian Faith is subtitled, A Systematic Theology for Pilgrims on the Way. The Christian life can, perhaps, be best understood as a pilgrim journey to the heavenly city. This has long been a theme in Reformed theology—especially when our fathers were wrestling with the question, “what kind of theology do Christians possess in a fallen world?” John Bunyan’s beloved allegory, Pilgrim’s Progress, explores this conundrum when his own pilgrim journey landed him in an English jail as a non-conformist. Bunyan took up his pen to explain his traumatic circumstances in light of his confidence in God’s sovereign purposes. Understanding the Christian life as a pilgrim’s journey resonates with us because Christian believers experience life’s ups and downs precisely as a journey to a better place.

A generation ago, many Americans Christians felt like the “pilgrim” moniker really wasn’t fitting, nor was it particularly useful. Yes, life has its ups and downs, but all in all, many (especially evangelicals) felt quite at home. Life was pretty good. The pilgrim’s journey will likely take us to better places. America was the world’s sole super power after all, making another destructive world war unlikely because the biggest and baddest kid on the block isn’t likely to be challenged. Despite occasional fears of recession and a few economic blips, America’s economy rolled along with relatively low inflation, with a good return on investments. Better yet, this was a time of great advances in consumer technologies and home electronics. American Evangelicals even had a seat at the table of political power, or at least thought they did—the reality was they were allowed a place in partisan politics because they represented an important voting block. Enjoying the post World War Two good times, American Christians easily fell victim to the malaise Francis Schaeffer identified as “personal peace and affluency.” Sure, many thought, we may be pilgrims, but our pilgrim journey doesn’t take us through genuine peril. Yes, there were still the usual annoying trials and troubles, but there was no real sense of urgency to reach the goal. All is well. We like it here and we are in no hurry to leave.

To read the rest, follow the link below

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The Great and Forgotten Battle

Here’s a military/history question for you . . .

What was the single biggest military engagement in American history? A couple of famous battles come to mind: Gettysburg, The Battle of the Bulge, D-Day. None of these come even close to the massive size of this battle, which dwarfs them all. Any guesses?

A follow-up: the American army which fought in this battle was led by the “General of the Armies,” (sometimes incorrectly described as a “six-star” general), the highest rank awarded in the American military. Who was he?

To see the answer, follow the link below.

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Musings . . .

Recommended:

David Van Drunen: On Race and Racism

God told me to tell you to read, R. S. Clark on the Dangers of "God Told Me"

Sen. Ben Sasse on Tech Disruption, Political Addiction, and the Loss of Community. Sen Sasse is my go-to guy on these issues.

Guelzo's book on Robert E. Lee is finally here! Guelzo is the right historian to tell the story of the “Marble Man” in the post-Charlottesville era. I can’t wait to read it

Athanasius on the Death of Arius:

Granted, there is certainly a perverse temptation to take delight in the affliction experienced by others. But when it comes to the fall of an arch-enemy of the gospel, there is a slight measure of satisfaction when justice finally prevails. It falls to Athanasius to inform us of manner of Arius’ death, the very night before Arius was to be ordained as Bishop.

“When the Bishop Alexander heard this (that Arius had under oath declared that he held the right faith) he was greatly distressed, and entering into the church stretched forth his hands unto God, and bewailed himself; and casting himself upon his face in the chancel, he prayed laying on the pavement . . . . `If Arius is brought to communion tomorrow let me, Thy servant depart, and destroy not the pious with the impious; but if Thou wilt spare Thy Church . . . . take off Arius, lest if he enter into the Church, and the heresy also may seem to enter with him, and henceforth impiety may be accounted for piety.’ When the Bishop had thus prayed, he retired with great anxiety, and a wonderful and extraordinary circumstance took place. . . . Arius . . . talked very wildly, [but] urged by the necessities of nature withdrew, and suddenly, in the language of Scripture, `falling headlong he burst asunder in the midst,' and immediately expired as he lay, and was deprived both of communion and of his life together. Such has been the end of Arius” (Athanasius, “To Serapion, Concerning the Death of Arius,” in NPNF, Vol. IV. (Grand Rapids: William B. Eerdmans, 1978), 564 ff.)

Athanasius, no doubt, felt a measure of divine vindication. “The antichristian gang of the Arian madmen has been shewn to be unpleasing to God and impious.”

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Some Thoughts on a Friday -- Mostly About Books

Thanks so much to the folks at Banner of Truth for reprinting Louis Berkhof’s venerable Systematic Theology. Not only does this volume include Berkhof’s Introduction to Systematic Theology, (a full book in its own right) but the entire volume has been given a refreshed typeset. I’m thrilled. I have used it constantly for the last forty years. My current copy is falling apart. Hope this one has a good binding and will lie flat when open. You can get it here: New Edition of Berkhof's Systematic Theology

To read the rest, follow the link below

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One Way to Cope in an Age of Rage

We live in an age of rage.

We see or experience it in the near-constant sniping, tribalism, outrage, and character assassination which dominates much of social media. Much of our rage stems from the past year’s Covid lock-downs—the pent up frustration with health “experts” changing their minds on a daily basis, in governmental malfeasance and power-grabs, in being cooped-up at home with screaming kids, trying to simultaneously teach them while attempting to work from home and communicate with our fellow cooped-up and frustrated co-workers via Zoom.

Then there is the ease at which you can scream at someone from the safety of your keyboard and smart phone without ever knowing or speaking face-to-face with the person about whom you assume the worst. Keyboard cowardism pre-dates Covid, as does the phenomena of the “internet expert” who, because they can write creatively, encourage their readers to join their foil-hat conspiracy theory and then vent their fury at those who are not taken in by contrived “evidence.”

Our culture of rage has only gotten worse. The news is filled with people who attack (sometimes physically and violently) retailers, food servers, and others who we do see face to face—those we encounter who want us masked, or unmasked, vaccinated or unvaccinated, who think the worst of us if we mask, or go about our business unmasked. What previous generations of Americans saw as being a good citizen (comply with government edicts about public health) is now a way to express one’s tribal and political identity, with little or no regard for fellow citizens.

To read the rest of this essay, follow the link below

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Athanasius on the 70 Weeks of Daniel -- A Fulfilled Messianic Prophecy

I’ve been reading through Athanasius’ classic text, On the Incarnation. In Section 39, Athanasius is marshaling evidence from fulfilled prophecy to confirm the bodily resurrection of Jesus Christ. He is primarily concerned with responding to Jews who do not believe that Jesus is God incarnate when the evidence from their own prophets indicates otherwise.

Athanasius writes,

On but perhaps, not even themselves being able to fight against obvious truths, they will not deny what is written, but will positively assert that they are expecting these things, and that God the Word has not yet come. For this is their common and continual talk, nor do they blush to fly in the face of obvious facts.

To build his case, he introduces Daniel 9:24-27 as an example of an Old Testament prophecy which confirms that Israel’s prophets foretold of the coming Messiah.

But on this point the more especially shall they [the Jews] be confuted, not by us, but by the most wise Daniel, who indicates both the present time and the Divine manifestation of the Saviour, saying: ‘Seventy weeks are cut short upon thy people and upon the holy city, to make a full end of sin, and for sins to be sealed up, and to expunge iniquities, and to make propitiation for iniquities, and to bring eternal righteousness, and to seal vision and prophet, and to anoint the All-Holy One; and thou shalt know and understand from the going forth of the word to answer, and build Jerusalem until Christ the Chief.’

There are some interesting points as well as significant omissions made here.

To read the rest of Athanasius’s discussion of the seventy weeks prophecy, follow the link below

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S. P. 18 Lives! In Durango, Colorado of all Places

If you’ve driven US 395 and gone through Independence, CA, the route many Southern Californians take to the Eastern Sierras and Mammoth Lakes, you may recall the Narrow Gauge locomotive exhibit in Doheny Park. Number 18 was moved there in 1955 when the Southern Pacific Narrow gauge line gave up its aging steam engines for diesel. The line eventually closed in 1960.

It was a familiar sight and has fond memories in Riddlebarger history. Back in 2013, I posted this on the old Riddleblog. US 395 and the Southern Pacific Narrow Gauge Railroad.

To see the video and read the rest, follow the link below

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Macabre But Fascinating -- Victorian Era Home Decoration for a Funeral

There is a fascinating photo essay on preparing the Victorian-era home for a funeral posted on Billion Graves. The essay is simultaneously macabre and fascinating. Posing the dead (sometimes posing with the dead), decorating and displaying locks of hair from the deceased, shrouding mirrors, mantles, and doorways in black, hanging wreathes and crepe throughout the home. Well worth checking out. Preparing the Victorian Era Home for a Funeral.

To check out the rest of the essay, follow the link below

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