Built on the Rock of Faith: Models of Faith in Turbulent Times

Lincoln appealed at Gettysburg to the blood of fallen soldiers as marking a new birth of freedom for a nation, based on its rededication to the proposition that all men are created equal. Their blood may indeed have bought, for a time, a more temperate spirit among Americans, North and South, who shared a living memory of their sacrifices. But when our historians and citizens believe the propositions of our founders were null and void, and their promissory note a fraud, what else can we conclude but that the Civil War’s dead died in vain. Others may seek to avoid reopening the endless cycle of recriminations owing to blood drawn from the lash that may not have been repaid by the sword; these may call for a resurrection of the political faith of Abraham Lincoln. But even this is not enough. Neither he nor anyone since could make the claim that the blood shed at Gettysburg fully atoned for the national sin of slavery. Instead, only the blood of Christ can atone, redeem, and heal the scourge of sin.

As Christians we live under the promise of a new heaven and a new earth, in which the old order of things will pass away, and there will be no more death or mourning (Rev. 21:1-4). But we must endure, for a time, the reality of suffering in a fallen world. Part of this suffering is remaining bound in the flow of history that can never wholly be disconnected from an old order of things. At times when the burden of waiting for the fulfillment of Christ’s promise can seem unbearable, Christians may be tempted to take the radical step of attempting to hasten the coming of that new heaven and new earth — of asserting our own moral perfection and calling on the moral repudiation or condemnation of those whom we believe have fallen short.

The more radical way, though, is for us all as Christians to accept our own fallenness, to accept the forgiveness of Christ, and to play our part in the work of redeeming this fallen world by forgiving one another. This is the foundation for working together, in faith, that the promises of liberty and unity are not the promises of mere men, a birthright handed down only to their own children, but are the promises of God to all His children. If these promises are to be made more real in this fallen world, it will only be through the work of Christians to transcend the law of an eye for an eye, to redeem our Constitution as a promise of the liberty and unity of all Americans, and thus to reclaim the real exceptionalism of our identity as a people called to a new covenant with one another and with God. Under this covenant the Puritans, following God’s call to build a city on a hill, believed we would “rejoice together, mourn together, labor and suffer together, always having before our eyes our commission and community in the work, as members of the same body.” Only under this covenant can the American people “keep the unity of the spirit in the bond of peace.” And only then “The Lord will be our God, and delight to dwell among us, as his own people.”12

1 These setbacks include the denunciation of its thesis by several eminent historians, the New York Times’ own correction of one of the project’s central claims, and the revelations that the Times and the 1619 Project’s lead author rejected the advice of their own fact checkers, then surreptitiously deleted some of the Project’s claims that had fallen under public scrutiny.

2 Nikole Hannah-Jones, “Our democracy’s founding ideals were false when they were written. Black Americans have fought to make them true.” New York Times, October 8, 2019, https://www.nytimes.com/ interactive/2019/08/14/magazine/black-history-american-democracy. html.

3 Michael Barkun, Crucible of the Millennium: The Burned-Over District of New York in the 1840s (Syracuse, NY: Syracuse University Press, 1986). Spencer Klaw, Without Sin: The Life and Death of the Oneida Community (New York: Penguin Books, 1993).

4 Ernest Sandeen, “John Humphrey Noyes as the New Adam,” Church History 40, no. 1 (1971), 82–90.

5 “John Humphrey Noyes to William Lloyd Garrison, March 22, 1837,” quoted in Wendell Phillips Garrison & Francis Jackson Garrison, William Lloyd Garrison: The Story of His Life, Told by His Children. Vol. II, 1835-1840 (New York: The Century Co., 1885), 145-48.

6 William Lloyd Garrison, “Fourth of July in Providence.” The Liberator, July 28, 1837.

7 Garrison and Garrison (1885), 151-2.

8 Moses Thatcher, “Address to the New England Anti-Slavery Society,” The Liberator, February 18, 1832.

9 Jason Ross, “William Lloyd Garrison’s Shattered Faith in Antislavery Constitutionalism: The Origins and Limits of the ‘Garrisonian Critique,’” American Political Thought, 9 no. 2 (Spring 2020): 199–234, https://doi.org/10.1086/708444.

10 James Oakes, The Radical and the Republican: Frederick Douglass, Abraham Lincoln, and the Triumph of Antislavery Politics. (New York: Norton, 2007).

11 The intellectual link between Garrison and the 1619 Project is in the scholarship of historian and New Left activist Staughton Lynd. His 1965 article, “The Abolitionist Critique of the United States Constitution,” resurrected Garrison’s interpretation of the Constitution as having been intended to be pro-slavery (in The Antislavery Vanguard, ed. Martin Duberman (Princeton University Press, 1965, 209-39). Lynd later highlighted the agreement between Garrison and Noyes on the necessity of rejecting “the framework of national allegiance,” and on their introduction of teachings into the American conversation that Lynd recognized as proto-Marxist, in Intellectual Origins of American Radicalism (New York: Pantheon Books, 1968), 130-38. Lynd’s work has been continued by the self-styled “neo-Garrisonian” historian David Waldstreicher, whose book Slavery’s Constitution: From Revolution to Ratification (New York: Hill and Wang, 2009) is directly quoted in the 1619 Project’s lead essay. Waldstreicher has celebrated Lynd’s work in print, and the two have co-authored multiple articles.

12 John Winthrop, “A Modell of Christian Charity,” Collections of the Massachusetts Historical Society (Boston, 1838), 3rd Series, Vol. VII, 47.

Faculty Contribution

John S. Knox Associate Professor of Sociology School of Behavioral Sciences, Liberty University

BUILT ON THE ROCK OF FAITH: MODELS OF FAITH IN TURBULENT TIMES

For many (or most?) people, it seems like every political election cycle brings with it an ominous cloud of doubt, incertitude, and foreboding. That which has been established and functional is assaulted with challenge and change, which all too frequently ends with arbitrary dysfunction ostensibly contrived for the sake of partisan appeasement or domination. With Jobian angst, we fear our consequential and unrelenting fate: “But the falling mountain crumbles away, and the rock moves from its place; water wears away stones, its torrents wash away the dust of the earth.” Even more, we often blame God for our own specious human transgressions — “So you destroy man’s hopes” (Job 14:18-19).

This stressful state seems to be deeply and universally ingrained in the human condition (and our collective affairs). Cynicism and suspicion are regularly coupled with despair and capitulation, until the terrifying tempest passes by, for a time. Unsurprisingly, our resolve and confidence can and often does wane as we wait for the noxious winds to return (as they always seem to do). While such feelings may feel novel to those in the moment, the grander reality is that political change and political fears have been a constant in human history since its genesis thousands of years ago.

Being human, the followers of God have not been spared from social-civic interactions with their neighbors. Rather, we who live by faith also live in the present on the Earth and so encounter the same belligerent or transformative forces that those who live by the flesh experience. And while our Creator may be perfect, we exist far from that condition and so reveal our hearts, beliefs, and dependencies during periods of political chaos. This can be easily observed in the biblical accounts as well as during the early church movement, with prominent figures displaying their inner convictions and perceptions in times of trial and tribulation — for better or for worse. Biblical Models of Faithfulness and Faithlessness

In all cases, the stories of Christians who have lived in the City of Man have put flesh and spirit around the parable of Jesus shared with His disciples two thousand years ago:

“Everyone then who hears these words of mine and does them will be like the wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against the house, and it fell, and great was the fall of it” (Matthew 7:24-27).

Succinctly, Jesus’ parable tells readers to listen to the Lord, to adapt their behavior according to God’s commands and advice, which will guarantee stable and productive lives regardless of what’s going on around them — socially and physically.1 The opposite holds true, of course, for those who ignore the Lord, remain hard-hearted in their rebellion, reaping the results of their foolishness or wickedness (whether in this life or the life to come).

I can think of no two better examples than Joshua and King Ahab, both political-religious leaders of Israel and two men diametrically opposed in core beliefs and personal missions, which inevitably lead to their final fates and fame (or infamy).

A Nation Built Upon the Rock

Joshua, the Son of Nun and the successor of Moses (ruling around 1400 BCE), was a man of noble

character, great military mindedness, and a steadfast voice literally calling out in the desert for Israel to follow God with all their heart, mind, soul, and strength. During the initial establishment of the kingdom of Israel in Canaan, Joshua demonstrated the rock that his faith rested upon when he admonished his people,

“Now fear the Lord and serve him with all faithfulness. Throw away the gods your ancestors worshiped beyond the Euphrates River and in Egypt and serve the Lord. But if serving the Lord seems undesirable to you, then choose for yourselves this day whom you will serve, whether the gods your ancestors served beyond the Euphrates, or the gods of the Amorites, in whose land you are living. But as for me and my household, we will serve the Lord” (Joshua 24:14-15).

Joshua’s unwavering faith in God and searing commitment to God carried him and the people of Israel from Egypt through the desert of testing and battling, all the way to the Promised Land. Norm Geisler’s summation of this text reminds us that “[Joshua] is a book of triumph for faithful obedience to God.”2 While Joshua’s triumph may be different from ours today (for his battles were divinely mandated), we see in Joshua that, regardless of the storms we must pass through, God provides pathways to peace even through valleys of the shadow of death. A Kingdom Built Upon Sand

Alternatively, King Ahab is perhaps one of the most contemptible “rulers” of Israel in the Bible. Whereas Joshua is known for his great persona, leadership skills, and fearlessness, Ahab could be called “the Great Corruptor” in his abdication of godly and royal responsibilities as well as his political capitulation to Queen Jezebel’s wicked, pagan schemes. The author of 1 Kings 16 writes,

“Ahab son of Omri did more evil in the eyes of the Lord than any of those before him. He not only considered it trivial to commit the sins of Jeroboam son of Nebat, but he also married Jezebel daughter of Ethbaal, king of the Sidonians and began to serve Baal and worship him” (vv. 30-31).

Ahab abandoned God’s kingly calling for him to appease his aggressive wife, to accumulate great wealth and comforts, and to cultivate political strength in the world. This rebellious king’s selfserving compromises resulted in the loss of his lands (1 Kings 21:26), the death of his queen (2 Kings 9:30–37), and the execution of all seventy of his sons (2 Kings 10:6–8). By focusing and relying solely upon the fruits of the flesh, Ahab only guaranteed himself and his progeny a short- and sour-lived reign. He foolishly set his throne upon shifting sand, where it was destined to be toppled.

While some might presume that such parabolic teaching is for vaulted leaders alone, the truth is that we all are both leaders and followers to those around us. In fact, some of Jesus’ highest praise came for those from the lowest social classes (Matthew 15:28) or with the most to lose, socially, for their faith in Him and God (Matthew 8:10). During periods of political chaos or change, everyone is involved, everyone responds, and everyone shows their heart in the matter at hand — be it in noble submission to God’s commands or hedonistic rebellion (or surrender) to human agencies.

An Early Christian Model of Faithfulness

Because of this history and these biblical examples, it is no wonder that in the dawn of the Christian movement, when faced with unjust persecution and martyrdom for their political views, thousands of believers stood their ground, proclaimed their adoration and fidelity, and refused to deny Jesus as their Lord and Savior. Polycarp was one such ambassador for the Way.

A lifelong Christian and pupil of the Apostle John, Polycarp had been politically targeted at age eighty-six for his embrace of a monotheistic religion during a cultic period in Greco-Roman society, which demanded submission, oaths of loyalty, and worship to the emperor. Dragged before a proconsul, it was demanded that Polycarp denounce Christ and receive freedom or persist in his faith and lose his life.

But the proconsul was insistent and said: “Take the oath, and I shall release you. Curse Christ.” Polycarp said: “Eighty-six years I have served Him, and He never did me any wrong. How can I blaspheme my King who saved me?” And upon his persisting still and saying, “Swear by the fortune of Caesar,” he answered, “If you vainly suppose that I shall swear by the fortune of Caesar, as you say, and pretend that you do not know who I am, listen plainly: I am a Christian.”3

In that instance, Polycarp’s righteous response showed the depth of his convictions and the lengths that he was willing to go to do the right thing. Regardless of the storm beating down upon him, despite the threats of ignorant and impious people unaware of the dangers of religious compromise for political gain, Polycarp did not waver in his obedience and trust in God.

But the proconsul said: “I have wild beasts. I shall throw you to them if you do not change your mind.” But he [Polycarp] said: “Call them. For repentance from the better to the worse is not permitted us; but it is noble to change from what is evil to what is righteous.”4 Polycarp’s timeless response is a model to follow for all believers and has been echoed throughout the lives of people like Joshua, King David, the Prophet Jeremiah, John the Baptist, St. Peter, St. Paul, St. Stephen, Ignatius of Antioch, Perpetua, Justin Martyr, Ambrose of Milan, Augustine of Hippo, John Chrysostom, Athanasius, Luther, Wycliff, Livingstone, Dietrich Bonhoeffer, and so on. Polycarp’s was and is the response of a person fully convinced, committed, and courageous in their relationship with God, for whom they owe everything. Deviation was never an option for people such as these faithful ones.

A Faith Built on Trust in Jesus

Over the past year, we experienced yet another political storm in America — one that was building up for decades. It felt like the winds and rains had never occurred with such intensity, but the timeless truth still remained: God’s followers are to be submissive to the governmental powers (1 Peter 2:13) while also contending for the faith (Jude 1:3), restoring each other gently (Galatians 6:1), walking in the light (1 John 1:6-7), and waiting for God to make it right in the end (Romans 12:12). Truly, this is a daunting task to accomplish on our own.

Blessedly, we have Jesus — our guide, our protector, and our model — who also shared in the chaos of politics while on His earthly mission. In His life and on His walk to Calvary, He showed us how walking faithfully through the storms of life can be done for the glory of God and the benefit of all humanity. Though the political winds blow and the rain aims to beat us down, God’s followers do not waver, we do not relent, we do not despair, for we rest upon the rock, the one true God, from whom all blessings come (Psalm 16:2), and He is worth it all.

1 This language used here has been chosen for effect: the words, guarantee, stable, productive, socially, and physically, do not imply a materialist understanding of the Christian life. Instead, they are used to highlight what is said by Christ regarding the results of a right foundation for His followers. In this passage, the house stays upright (physically stable) and people still live in it (socially productive) — regardless of what is going on around them. This includes the rain that falls on the righteous and the unrighteous (Matthew 7:25, 27). What is being clarified is a proverbial, universal notion: “The curse of the LORD is on the house of the wicked, but He blesses the dwelling of the righteous” (Proverbs 3:33), and “Whoever pursues righteousness and love finds life, prosperity, and honor” (Proverbs 21:21).

2 Geisler, A Popular Study of the Old Testament (Baker, 1977), 96.

3 The Apostolic Fathers, The Apostolic Fathers (Moody Classics) (Moody Publishers, 2009. Kindle Edition), 138.

4 The Apostolic Fathers (Moody Classics), 139.