(8 June 64 A.D): Nero, "Book Em' Danno"

Corrupt leaders and Christian persecutions. 

Mr. Nero: he had the mens rea (or, the "mind for, about, regarding the thing") and satisfied all the requirements for multiple criminal indictments for 1st degree homicide, to wit, extended and continuous malice aforethought, extended and continuous premeditation, combined with an aloof, cold-blooded, and calloused mind. Yes, senior echelons in government, as well as the church, can be corrupted. Can one say 1000s "burned at the stake" in the Inquisitions of Spain? Perhaps 32,000 Jews? Especially, the "maranos," or the Jews, during Ferdinand and Isabella's time, but we return to Mr. Nero.

As for Mr. Nero, "Book em' Danno!" (The famous phrase from the old Hawaii Five-O.)

A few musings from Gonzalez, Justo. The Story of Christianity, Vol.1. NY: Harper Collins, 2010.

On June 8, 64 A.D., the “great fire” swept Rome. Mr. Nero was several miles away. He opened his gardens to the homeless. The fire burned six days and seven nights, destroying ten out of fourteen sections of the city. Rumors inflexibly and irrepressibly circulated that Mr. Nero himself had set the fire himself so as to facilitate his plans to rebuild the city. Apparently, it was an accidental “fire in an oil warehouse” but you know how rumors travel.

We put forward two quotes from Tacitus’ Annals, 15.44, with a few musings here and there.

"In spite of every human effort, of the emperor’s largesses, and of the sacrifices made to the gods, nothing sufficed to ally suspicion nor to destroy the opinion that the fire had been ordered. Therefore in order to destroy the rumors, Nero blamed the Christians, who are hated for their abominations, and punished them with refined cruelty. Christ, from whom they take the name, was executed by Pontius Pilate during the reign of Tiberius. Stopped for a moment, the evil superstition reappeared, not only in Judea, where was the root of the evil, but also in Rome, where all things sordid and abominable from every corner of the world come together. Thus, first those who confessed [that they were Christians] were arrested, and on the basis of their testimony a great number were condemned, although not so much for the fire itself as for their hatred of humankind.”

As Mr. Gonzalez reminds us, Roman religion had become inexorably intertwined with the theater, army, classic literature, sports and other religions. The Christians would not involve themselves with these engagements (p.44). The Christians were to be a separate, holy, and consecrated community with charity, faith, and hope, believing in the Risen and Sovereign Redeemer, a people "in whom, upon whom, and with whom" the Triune God dwelt, and a people amongst whom the Scriptures were to dwell, guide and govern. (Cf. 1 Clement that stressed leadership, unity, as well as showing 150 OT quotations from the Septuagint.)

Or, to digress and take a detour for a moment on 1 Clement before returning to Tacitus, Nero, early Christians and first degree homicide.

The church was to be a place where "justification by faith alone" was taught, embraced and extended. It was assuredly taught in ancient Rome...unlike the 1.0, 2.0, and 4.0 Anglicans.

Or, digressing even a bit more widely vis a vis "justification by faith alone," as one ACNA cleric had it, these were mere "controverted points `at that time.'"  Put another way, it's not a "controverted point `at this time.'"  Or, it doesn't really matter.

Well, for Clement, this doctrine shaped him, his letter and he wrote to the Corinthians about it.

On "justification by faith alone,"  as well as sanctification and good works, Clement says:

Clement says: "All (the saints of the Old Testament) became great and glorious, not through themselves, nor by their works, nor by their righteousness, but by the will of God. Thus we also, who are called by the will of God in Christ Jesus, are righteous not of ourselves, neither through our wisdom, nor through our understanding, nor through our piety, nor through our works, which we have wrought in purity of heart, but by faith, by which the almighty God justified all these from the beginning; to whom be glory to all eternity."

And then Clement, precisely like Paul in Romans 6, derives sanctification from justification, and continues: "What, then, should we do, beloved brethren? Should we be slothful in good works and neglect love? By no means! But with zeal and courage we will hasten to fulfil every good work. For the Creator and Lord of all things himself rejoices in his works."

Such was St. Paul's Epistle to the Romans and Clement's Epistle to the Corinthians, but we return to the subject.

Again, from Mr. Tacitus and Nero:

"Before killing the Christians, Nero used them to amuse the people. Some were dressed in furs, to be killed by dogs. Others were crucified. Still others were set on fire early in the night, so that they might illumine it. Nero opened his own gardens for these shows, and in the circus he himself became a spectacle, for he mingled with the people dressed as a charioteer, or he rode around in his chariot. All of this aroused the mercy of the people, even against these culprits who deserved an exemplary punishment, for it was clear they were not being destroyed for the common good, but rather to satisfy the cruelty of one person."

A few observations and musings are made on Mr. Tacitus’s comments. (1) The rumors about Nero ordering the city-wide fire were “widespread” and “irrepressible.” Or, it was “bad press” and Nero didn’t like it. (2) Nero sought to offset ("destroy") the rumors by generosity, that is, he needed a media-pushback. (3) Others, perhaps Nero himself, attempted to propitiate the Roman deities by "sacrifices," inferably, thinking the fire was a divine judgment. Human beings are hard-wired for this. (4) Upon failure of (2) and (3), Nero “scapegoated” the Christians. Perhaps there was a sense that the Christians, being abominable, should be “sacrificed” to “propitiate” and “expiate” the Roman pantheon? (5) The Christians were hated “for their abominations” (code = their religion and resistance to pagan culture). (6) Nero used “refined cruelty,” an interesting phrase from Mr. Tacitus, indicating malice aforethought, extended and continued premeditation, combined with a cool and cold-blooded indifference. As such, he had the mens rea, the ability to think and plan. Thus, Mr. Nero satisfies all the elements of a crime: a guilty verdict for multiple crimes of first degree homicide. (7) Tacitus notes that Rome was the cesspool or gathering point for other abominations “from every corner of the world.” (8) The Christians, according to Tacitus, were "hated" for “hatred of humankind.” Or, they didn't go along to get along. (9) Nero fed Christians to the dogs, burned them as lanterns, and crucified others. (10) Nero’s strategy backfired, generating “mercy” towards the Christians. (11) Nero “show-boated” in the circus, as he would do elsewhere.

We have addressed Pliny’s “Letter to Trajan” elsewhere, a document that appears perhaps 45 years later and from another area than Rome. Persecution was in the air.

Also, the letter of Clement 1, albeit later than Nero we think, speaks of “continuous and unexpected evils which have come upon us.” Given it’s provenance of Rome, it appears that persecutions continued in Rome. Paul and Peter died there.

Like Mr. Nero, Mr. Domitian was increasingly seen as a tyrant. Mr. Gonzalez puts it this way: “Domitian was a madman lusting for power and recognition as a divine being.”

Fabricum idolarum, the fruits and expressions of depravity even in the upper echelons in Rome. Humans are hard-wired to be idol factories.  How very modern!  And descriptive!  Although the idols today perhaps are less cruel (abortion excluded with its layers of idolatry), they are still idols along several directions. 

As for Mr. Nero, and for some humor, "Book em' Danno!"  The famous line from the old Hawaii Five-O

But without humor and all gravity, we confess:  "...and He shall come again to judge the living and the dead..."  Nero continues his existence elsewhere and awaits the resurrection, union of departed soul with the reconstituted body, so that he--Nero--may be tossed into hell forever, both body and soul.  No more laughing now.

 

Westminster Confession of Faith (33): Of the Last Judgement

While in Advent 2011, while it is the day of Christmas Eve 2011, and while reviewing the infancy narrative of the God-Word-Man, the Second Adam, the Son of God, the Son of Man, the Lord Jesus Christ and Theanthropos, we do not lost sight of the Second Coming and the Last Judgment. Furthermore, though the day of Christmas Eve, neither do we lose sight of the Cross, Resurrection and Ascension:  this Eve we will have the Eucharist or the Communion Service near midnight. We'll kneel and receive the Sacrament of His Body and Blood at St. Peter's by-the-Sea.  Here is chapter 33 of the Westminster Confession of Faith with comments following by Robert Shaw (1845). 

Chapter 33: Of the Last Judgment

1: God has appointed a day, wherein He will judge the world, in righteousness, by Jesus Christ, to whom all power and judgment is given of the Father. In which day, not only the apostate angels shall be judged, but likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.

2: The end of God’s appointing this day is for the manifestation of the glory of His mercy, in the eternal salvation of the elect; and of His justice, in the damnation of the reprobate, who are wicked and disobedient. For then shall the righteous go into everlasting life, and receive that fullness of joy and refreshing, which shall come from the presence of the Lord; but the wicked who know not God, and obey not the Gospel of Jesus Christ, shall be cast into eternal torments, and be punished with everlasting destruction from the presence of the Lord, and from the glory of His power.

3: As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin; and for the greater consolation of the godly in their adversity: so will He have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come Lord Jesus, come quickly, Amen.

Robert Shaw, 1845, has offered this exposition.

Exposition

There is a particular judgment which passes upon every individual immediately after death; for "it is appointed unto men once to die, but after this the judgement."—Heb. ix. 27. There is also a general judgment, which shall take place after the resurrection of the dead, at the last day. The present sections—1. Declare the certainty of a future judgment; 2. Affirm that the administration of this judgement is committed to Jesus Christ; 3. Point out the parties who shall appear before his tribunal; 4. The matters to be tried; and, 6. The sentence to be pronounced.

I. The certainty of a future judgment. We are told that Paul reasoned before Felix of judgment to come.—Acts xxiv. 26. He proved this truth by arguments drawn from the nature and reason of things; and such arguments are not to be overlooked by us, though our faith stands upon a more sure foundation.

1. The certainty of a future judgment appears from the dictates of conscience. Men, even when destitute of supernatural revelation, apprehend an essential difference between good and evil. When they do what is right, their conscience approves and commends their conduct; and when they do what is wrong, their conscience reproaches and condemns them. If they have committed some atrocious crime, conscience stings them with remorse; and this it does although the crime be secret, and concealed from every human eye. Whence does this arise, but from an awful foreboding of future retribution? The Apostle Paul, accordingly, shows that all mankind have a witness in themselves that there shall be a future judgment.—Rom. ii. 15.

2. Reason infers a future judgment from the state of things in this world. Here we take for granted these two fundamental principles of religion—the being of God, and his providence in the government of the world. All who acknowledge these truths must, and do, believe that God is infinitely just and righteous, infinitely wise and holy, infinitely good and merciful; and that he cannot be otherwise. From this it necessarily results that it must be well with the righteous, and ill with the wicked. But the most superficial view of the present state of things is sufficient to convince he that God does not, in this world, dispense prosperity only to the good, and adversity only to the evil: "There be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous."—Eccl. viii. 14. The promiscuous dispensations of Providence have perplexed the minds of men in every age, and tried the faith of the children of God.—Ps. lxxiii. 4-17; Jer. xii. 1, 2; Hab. i. 13. But reason rightly exercised would lead us to the conclusion that, upon the supposition of the being and providence of God, there must be a day coming when these things will be brought under review, and when a wide and visible difference shall be made between him that serveth God and him that serveth him not.

3. God has given testimony to this truth in all the extraordinary judgments which he has executed since the beginning of the world. Though much wickedness remains unpunished and undiscerned in this world, yet God sometimes executes judgment upon daring offenders, show that he judges in the earth, and to give warning to men of a judgment to come. In signal judgments, "the wrath of God is revealed from heaven against the ungodliness of men;" and an intimation is given of what he will further do hereafter.—2 Pet. ii. 5, 6, iii. 5, 7.

4. That there is a judgment to come is confirmed by the most explicit testimonies of scripture. Enoch predicted the approach of this day of universal decision as a salutary admonition to that profligate age in which he lived.—Jude 14, 15. Solomon addressed this solemn warning to the voluptuous: "Know that for all these things God will bring thee into judgment."—Eccl. xi. 9. Job put his friends in mind that there is a judgment; and the Psalmist frequently represents it in very solemn language.—Job xix. 29; Ps. l. 3-6, xcviii. 9. Our Lord, during his personal ministry, frequently foretold his coming to judgment; and the testimonies to this truth in the writings of his apostles are numerous.—Matt. xxv. 31-46, Rom. xiv. 10, 12; 2 Cor. v.10.

5. This truth is confirmed by the resurrection of Christ. The Apostle Paul, having affirmed that "God will judge the world in righteousness by that man whom he hath ordained," adds, "whereof he hath given assurance to all men, in that he hath raised him from the dead."—Acts xvii. 31. The resurrection of Christ is a specimen and pledge of a general resurrection—that grand preparative for the judgment. It is an incontestable proof of our Lord's divine mission, and is, therefore, an authentic attestation of all his claims. In the days of his humiliation, when he was accused and condemned before the tribunal of men, he plainly warned them of a future judgment, and declared that he himself would be the judge: " Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven."—Matt. xxvi. 64. Now, since God hath raised him from the dead, although be was condemned as a blasphemer for this very declaration, is not this an undeniable proof from heaven of the truth of what he then asserted?

IL The administration of the future judgement is committed to Jesus Christ: "He is ordained of God to be the judge of quick and dead."—Acts x. 42. It is, indeed, frequently said, that "God shall judge the world;" and the Psalmist declares, "None else is judge but God."—Ps. l. 6. How are these declarations to be reconciled? The words of Paul enable us to solve the difficulty. He has told us that "God will judge the world in righteousness by that man whom he hath ordained."—Acts xvii. 31. It thus appears that God the Father judges the world by the Son. The supreme judiciary power is in the Godhead, and the exercise of that power is committed to Christ, as mediator—John v. 22.

There is a peculiar fitness and propriety in this constitution: - 1. It is fit that this high office should be conferred upon Christ, as an honorary reward for his extreme abasement and ignominious sufferings. 2. Inasmuch as men are to be judged after the resurrection in an embodied state, it is fit they should have a visible judge. 3. It is also fit that Christ should be the supreme judge, as it must contribute greatly to the consolation of the saints that they shall be judged by him who is a partaker of their nature, who redeemed them to God by his blood, and who is their advocate with the Father. 4. It may be added, that hereby the condemnation of the wicked will be rendered more conspicuously just; for if a Mediator—a Saviour—the Friend of sinners—condemns them, they must be worthy of condemnation indeed.

III. We are next to consider the parties who shall appear before the tribunal of Christ. The Scripture says nothing of the judgment of good angels, but it clearly teaches that the apostate angels will be judged. - Jude 4; 2 Pet. ii. 4. That men universally shall stand before the judgment-seat of Christ is expressly declared.—2 Cor. v. 10. We are told that Christ "shall judge the quick and tile dead at his appearing."—2 Tim.. iv. 1. This expression, "the quick and the dead," comprehends all mankind. By the dead, are to be understood all who died before the period of Christ's coming to judgement; and by the quick, such as shall then be found alive.

IV. The matter to be tried. This is expressed in the most comprehensive terms: "God shall bring every world into judgment, with every secret thing, whether it be good, or whether it be evil."—Eccl. xii. 14. All the works of the sons of men will be tried, and they shall receive according to what they have done in the body, whether good or evil. Not only the actions of the life, but also the words of men shall be judged; for our Saviour has assured us that "for every idle word which men shall speak, they shall give an account in the day of judgment."—Matt. xii. 36. And not only the actions and words, but also the very thoughts of men shall be brought into judgement; for we are told "God shall judge the secrets of men by Jesus Christ." - Rom. ii. 16.

V. The sentence to be pronounced will be answerable to the several states in which mankind shall be found. They shall receive their doom according to their works. - Rev. xx. 13. It is to be remarked, that the good works of the righteous will be produced in that day, not as the grounds of their acquittal, and of their being adjudged to eternal life, but as the evidences of their gracious state, as being interested in the righteousness of Christ. But the evil deeds of the wicked will be brought forward, not only as evidences of their being strangers to Christ, but also as the grounds of their condemnation. To the glorious company on his right hand the King will say: "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." How different the sentence that will be passed on the guilty crowd on his left hand! To them he will say: "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels." The sentence shall no sooner be passed than it shall be executed. While fallen angels and wicked men shall be driven from the presence of the Judge into the pit of eternal perdition, the righteous shall be conducted into heavenly mansions, end "shad go no more out." "These shall go away into everlasting punishment; but the righteous into life eternal." The same expression being applied to the happiness of the righteous and the punishment of the wicked, we may conclude that both will be of equal duration.

Section III.—As Christ would have us to be certainly persuaded that there shall be a day of judgment, both to deter all men from sin, and for the greater consolation of the godly in their adversity: so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the Lord will come; and may be ever prepared to say, Come, Lord Jesus, come quickly. Amen.

Exposition

The day of the eternal judgment is fixed in the counsels of God; but, that we may be kept habitually watchful, the knowledge of that day is wisely concealed from us. Though a long series of ages may elapse before Christ shall come in the clouds of heaven to judge the world, let every one remember that the day of his own death is equally important to him as the day of the universal judgment; for where death leaves him, judgment will find him. Let him, therefore, "be diligent, that he may be found of God in peace, without spot and blameless." Let every reader study to improve the talents with which he is entrusted, and be solicitous to obtain the approbation of his Master in heaven. How highly will he commend all those who have been diligent and faithful in his service! He will bestow upon them that best of plaudits: "Well done, good and faithful servant;" and will introduce them into "the joy of their Lord." Well may the genuine believer "love the appearing" of Christ; for when Christ shall appear, he also shall appear with him in glory. And since Christ proclaims in his Word, "Surely I come quickly", let every Christian joyfully respond, "Amen. Even so, come Lord Jesus."