Author Archives: Clarke Morledge

About Clarke Morledge

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Clarke Morledge -- Computer Network Engineer, College of William and Mary... I hiked the Mount of the Holy Cross, one of the famous Colorado Fourteeners, with some friends in July, 2012. My buddy, Mike Scott, snapped this photo of me on the summit.

The Christmas Truce of 1914

They said that the war would be over by Christmas…

This Christmas marks the 100th anniversary of the so-called “Christmas Truce” between the German and British armies along the Western Front during the “Great War.” When the fighting began in August, 1914, both sides were expecting a fairly quick outcome. But by the time the bitter cold of December set in amid the muddy trenches near the Marne River, devastated by terrible casualties resulting from the horrors of modern warfare, it became clear that the bloody end was still some years away.

But why the war in the first place? As Baylor University historian Philip Jenkins argues in the The Great and Holy War: How World War I Became a Religious Crusade, the typical narrative offered by secular historians, that the war was basically a great imperial contest among European colonizing empires, fails to adequately and fully explain what happened. Jenkins maintains that “the First World War was a thoroughly religious event, in the sense that overwhelmingly Christian nations fought each other in what many viewed as a holy war, a spiritual conflict” (Wall Street Journal book review, by D. G. Hart, June 6, 2014, but also consider this review from Reformation21).

Prior to the war, the majority of Christians were optimistic about the future spread of the Gospel changing societies for the better, an essentially postmillenial view of the “End Times.” But after these supposedly “Christian nations” of the world had managed to annihilate millions of people, at least indirectly all in the “name of God,” the mood and perspective of many Christians began to change. A type of pessimism took over, so it should come as no surprise that the great “Christian nations” of Europe would eventually enter a steady decline towards apostasy. It was as though the “War to End All Wars” had compromised the witness of the church. But what was not so evident at the time was that in the aftermath of the war, the spread of the Gospel would increase rapidly across the “Global South”, where the Christian faith continues to expand even today all across Africa, Asia, and Latin America.

Is there anything we can learn from all of this?

For me, the event during that war that most captures the contradictions and the absurdity of “Christian nations” fighting one another, while still offering a glimmer of hope, is in that unusual truce between the German and British armies that lasted for several days beginning Christmas Eve, 1914. What started off as German soldiers singing Christmas carols to one another became a type of peaceful interchange between the warring parties.

The truce would turn out to be brief, as the fighting renewed just a few days later… Charlottesville, Virginia folk singer, John McCutcheon, tells the tale of the Christmas Truce:


Exodus: Gods and Kings and The Min and Max of Digging

So, what type of archaeological evidence would a mass migration of escaping Jewish slaves leave behind to be discovered some three thousand plus years later?

For whatever reason, the year 2014 has turned out to be a year of Christian-themed cinema, with movies ranging from a creative re-interpretation of the Noah story to the dispensationalist Rapture event of the End Times, Left Behind. To end off the year, film director Ridley Scott promises a real blockbuster, Exodus: Gods and Kings, with an all-star cast. Here is the theatre trailer:

The story is indeed a familiar one to students of the Bible. A Hebrew man grows up among the ancient Egyptian royalty, only to be called by God to lead his people out of slavery under the defiant eye of Pharaoh and across the Red Sea. But what will Ridley Scott’s epic deliver?

One of the main concerns of potential movie goers will be the historical accuracy of the film. A recent poll indicates that if the story is mostly consistent with the biblical account, over 70 percent of Americans surveyed will see the film, whereas if it is inaccurate, close to under 70 percent will forgo it. The problem is figuring out what is meant by “historical accuracy.” If you had a shovel over there in Egypt, what would you discover?

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The Shemitah: Mystery or Mischief?

Does an ancient Jewish practice point us today towards a “3,000-Year-Old Mystery That Holds the Secret of America’s Future, the World’s Future, and Your Future?” So reads the subtitle to a book written by messianic Jewish pastor, Jonathan Cahn, The Mystery of the Shemitah.

Here is a one minute, partial interview with the author:

My first encounter with Jonathan Cahn’s first book, The Harbinger, was when I was on my way out of a restaurant, where a very nice yet persistent couple proceeded to talk my ear off about the supposed “revelations” discussed in that book. That one-time New York Times bestseller has made its way onto coffee tables across America over the past few years. As American culture continues to become more biblically illiterate, books like The Harbinger demonstrate a growing interest to better understand the Jewish roots of the Christian faith. What better way to learn about some of the teachings in ancient Judaism and its relevance for today than from a man who grew up ethnically Jewish, embracing atheism as a child, only to finally encounter Jesus (Yeshua) of Nazareth as the true Messiah? Admittedly, it peaked my curiosity.

In this follow-up to The Harbinger, Jonathan Cahn suggests that he is revealing to the reader The Mystery of the Shemitah and its contemporary implications. The shemitah, transliterated from the Hebrew, refers to the early Jewish practice taught within the first five books of the Bible regarding a command about observing the “sabbath.” Just as the Jews were commanded to work six days and then take a day of rest on the seventh to focus on worshipping God, the same logic was extended towards a sabbath of years. The shemitah principle, particularly in an agricultural context, teaches that the people in covenant with God are commanded to work the land for six years and then give the farm land a rest on the seventh.

For six years you shall sow your land and gather in its yield, but the seventh year you shall let it rest and lie fallow, that the poor of your people may eat; and what they leave the beasts of the field may eat. You shall do likewise with your vineyard, and with your olive orchard (Exodus 23:10-11 ESV).

Furthermore, the shemitah, literally meaning “release,” also calls for the cancellation of debts in that seventh year:

At the end of every seven years you shall grant a release.And this is the manner of the release: every creditor shall release what he has lent to his neighbor. He shall not exact it of his neighbor, his brother, because the Lord’s release has been proclaimed (Deuteronomy 15:1-2 ESV).

The Mystery of the Shemitah, a concept first mentioned in a chapter in Cahn’s fictional work, The Harbinger, now takes on a “non-fictional” literary approach, exploring how this ancient observance of the Sabbath every seven years has direct implications for today’s world. But is what Cahn laying out for the reader a “revelation” of mysteries… or is he playing mischief with his handling of the God’s Word?
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A FIRST THANKSGIVING HOAX

I recently had dinner with some folks from another part of the country, where we talked about the Pilgrims landing on Plymouth Rock, soon to be followed by the famed “first ” Thanksgiving dinner in 1621, or thereabouts. Having grown up near Jamestown, Virginia, I am continually astounded when I hear that many Americans are completely ignorant about Jamestown as the first English settlement in the New World (1607), predating Plymouth Rock by thirteen years (1620). Furthermore, the thought that Virginia has had a “leg up” on the New Englanders with a Thanksgiving festival at Berkeley’s Hundred (1619) at least two years before the famous Pilgrim feast, comes as quite a surprise to many.

But while New Englanders and Virginians can have a friendly quarrel over dates, it is probably more disturbing how well-intended Christians have at times variously modified the first Thanksgiving event to fit within a particular historical narrative. But as Wheaton College historian Robert Tracy McKenzie and author of the The First Thanksgiving argues, the tendency to change the story is generally not malicious in motive. Furthermore, many contemporary readings that try to secularize Thanksgiving history can be just as guilty! Rather there is this universal human proclivity to see things in a way we want to see them, which provides an incentive to fudge a bit on the sparse details. However, as believers in a faith where history is vitally important, it is worth it as Christians to try to set the record straight.

In many ways, the story of how we have come to celebrate Thanksgiving is just as amazing as the original event itself.

Over the past few weeks, Professor McKenzie has been blogging a number of posts regarding the theme of Thanksgiving and understandings of its history over time, such as the following one. I hope you enjoy it as you feast on your traditional “turnips and boiled eel” instead of turkey this year…

rtmckenzie's avatarFaith and History

History is not the past itself, but only that tiny portion of the past that human beings remember.  I’ve shared in a previous post the memorable word picture that C. S. Lewis has given us to illustrate that distinction.  In his essay “Historicism,” Lewis concluded that even a single moment involves more than we could ever document, much less comprehend.  He then went on to define the past in this way:

The past . . . in its reality, was a roaring cataract of billions upon billions of such moments: any one of them too complex to grasp in its entirety, and the aggregate beyond all imagination.  By far the greater part of this teeming reality escaped human consciousness almost as soon as it occurred. . . . At every tick of the clock, in every inhabited part of the world, an unimaginable richness and variety of “history” falls off…

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Review: James Bryan Smith’s, The Good and Beautiful God

Spiritual formation author James Bryan Smith has the right aims in mind, but he delivers a "so-so" message in a way that can confuse evangelical readers.

Spiritual formation author James Bryan Smith has the right aims in mind, but he delivers a “so-so” message in a way that can confuse some evangelical readers.

Our small group in our church recently completed a multi-week study on James Bryan Smith’s The Good and Beautiful God. To put it in a nutshell, we made the best of it. While having some excellent teaching points scattered here and there, along with some helpful practical examples regarding spiritual discipline, at best the book was rather “so-so” in its presentation, and at worst, for some, spiritually dangerous.

James Bryan Smith belongs to that class of writers focusing on the dynamics of spiritual formation, standing within the tradition of reviving lost spiritual practices that writers such as Dallas Willard and Richard Foster have sought to recover for the contemporary church. I remember reading Richard Foster’s classic A Celebration of Discipline in the 1980s, and I was encouraged by Foster’s desire to remind the church of the great wealth of spiritual disciplines throughout the history of the church that has helped believers down through the ages to draw nearer to God. Christians can learn much from the positive examples set by evangelical, charismatic, liturgical, contemplative, and socially-concerned expressions of faith within the Body of Christ. It was from this sense of taking the best of various approaches to Christian spirituality, instead of just having a narrow focus on one tradition alone, that has provided the impetus for the various Renováre conferences that have been held across the United States for years.

On the positive side, James Bryan Smith seeks to take some of the teachings laid down by Willard and Foster and make them available to readers in an even more accessible manner. The real treasure of The Good and Beautiful God are the various “soul training” exercises at the end of each chapter. Best done in a small group like ours, it really helped to go through different spiritual practices, such as silence, solitude, having an awareness of God’s creation, counting our blessings, praying through a passage of Scripture like Psalm 23, developing an approach to meditating on Scripture like the ancient practice of lectio divina, reading a book of the Bible straight without depending on commentaries and the notes of a study Bible, and creating space or “margin” in our lives and slowing down so that we can be receptive to the activity of God’s Holy Spirit working within believers.

Quite a lot of has been written on the Internet associating the “spiritual formation movement” with what are perceived to be the “dangerous” tendencies associated with the “Emerging Church” trend of the first decade of the 21st century. Just google for “spiritual formation movement,” and you will see what I am talking about. The critics cite, that in “spiritual formation” lingo, you will find suggestions towards mysticism, tinged with the worst of medieval Roman Catholic asceticism, or even more towards New Age spirituality, along with a “works-righteousness” approach to faith. Granted, you can find extremes like this, just like you can find extremes in just about any teaching within the church.

Folks, you simply can not trust everything you read on the Internet as being accurate. I have tried before to set the record straight here on Veracity (#1, #2, #3), showing that much of the negative attitude towards “spiritual formation” is based on well-intentioned, yet seriously misinformed theological analysis of various approaches to the biblical doctrine of sanctification. I need not go into that here. But if James Bryan Smith was hoping to “put things down on the bottom shelf” for people to easily grasp the great depths of Christian spirituality, while disarming the critics of “spiritual formation,” he did not succeed. Continue reading