Pope Antiochus Epiphanes

The first book of Maccabees tells the history of Antiochus Epiphanes:

From them came forth a sinful root, Antiochus Epiphanes, son of King Antiochus; he had been a hostage in Rome. He began to reign in the one hundred thirty-seventh year of the kingdom of the Greeks.

In those days certain renegades came out from Israel and misled many, saying, “Let us go and make a covenant with the Gentiles around us, for since we separated from them many disasters have come upon us.” This proposal pleased them, and some of the people eagerly went to the king, who authorized them to observe the ordinances of the Gentiles. So they built a gymnasium in Jerusalem, according to Gentile custom, and removed the marks of circumcision, and abandoned the holy covenant. They joined with the Gentiles and sold themselves to do evil.

Then the king wrote to his whole kingdom that all should be one people, and that all should give up their particular customs. All the Gentiles accepted the command of the king. Many even from Israel gladly adopted his religion; they sacrificed to idols and profaned the sabbath. And the king sent letters by messengers to Jerusalem and the towns of Judah; he directed them to follow customs strange to the land, to forbid burnt offerings and sacrifices and drink offerings in the sanctuary, to profane sabbaths and festivals, to defile the sanctuary and the priests, to build altars and sacred precincts and shrines for idols, to sacrifice swine and other unclean animals, and to leave their sons uncircumcised. They were to make themselves abominable by everything unclean and profane, so that they would forget the law and change all the ordinances. He added, “And whoever does not obey the command of the king shall die.”

This led to the persecution discussed in the last past.

It is not difficult to find analogies with the Jewish attitude described there, that one should not depart from one’s traditions in any detail, neither to the right nor to the left. This compares pretty well, for example, with the attitudes of many Catholic traditionalists today. Simply consider this post the other day by Steve Skojec:

OnePeterFive exists because we have a vision for the Church. It is a vision not of our own making, but one that has been inherited from our forebears in the Faith. We look back over the continuity of 20 centuries. We observe the struggles, the heartache, even the martyrdom — but also the accomplishments, the civilization-building prowess, the glory and honor of Christendom. Our motto here seems simple, but it entails a great deal. How do we “rebuild Catholic Culture and restore Catholic Tradition?”

One painstaking day at a time.

We confront what is happening in the Church because we know this is not how it should be. We know, by reviewing times past, what the Church could be again. Catholicism is the greatest thing that has ever happened to the world — first and foremost, through the unique and exclusive salvific graces Our Holy Mother Church provides to mankind — but also through her influences on art, music, law, governance, science, education, and everything that makes civilization possible. And we know that the Church can be — that it will be — the guiding force of the world again.

Every day, we get up and ask God for help and guidance in this overwhelming task. We brace ourselves as we survey the devastated visage of this crowning achievement of human history. We look for the evil lurking in the shadows, and we shine the light. We look for the good that is, or was, and we begin the process of restoration and recovery.

We do this work because we love the Catholic Church, and we want to see it made great again. Because we believe that nothing is more important than returning the Church’s focus to her most important mission: the salvation of souls — knowing that all these other things will flow naturally from the first.

There are some differences, of course. The purposes seem to be different, insofar as Steve says that the purpose is “the salvation of souls,” while Mattathias says that the purpose is to “live by the covenant of our ancestors.” And Steve is interested in restoration and rebuilding, while Mattathias wants to preserve what is already present, or at least was recently present, in his community. But the fundamental orientation is the same: it is such and such a concrete culture, as a whole and in every detail, that must be preserved, or if no longer present, restored. One should depart from that culture neither to the right nor to the left.

Early in his pontificate, Pope Francis in his Apostolic Exhortation Evangelii Gaudium discusses his intentions:

25. I am aware that nowadays documents do not arouse the same interest as in the past and that they are quickly forgotten. Nevertheless, I want to emphasize that what I am trying to express here has a programmatic significance and important consequences. I hope that all communities will devote the necessary effort to advancing along the path of a pastoral and missionary conversion which cannot leave things as they presently are. “Mere administration” can no longer be enough. Throughout the world, let us be “permanently in a state of mission”.

26. Paul VI invited us to deepen the call to renewal and to make it clear that renewal does not only concern individuals but the entire Church. Let us return to a memorable text which continues to challenge us. “The Church must look with penetrating eyes within herself, ponder the mystery of her own being… This vivid and lively self-awareness inevitably leads to a comparison between the ideal image of the Church as Christ envisaged her and loved her as his holy and spotless bride (cf. Eph 5:27), and the actual image which the Church presents to the world today… This is the source of the Church’s heroic and impatient struggle for renewal: the struggle to correct those flaws introduced by her members which her own self-examination, mirroring her exemplar, Christ, points out to her and condemns”. The Second Vatican Council presented ecclesial conversion as openness to a constant self-renewal born of fidelity to Jesus Christ: “Every renewal of the Church essentially consists in an increase of fidelity to her own calling… Christ summons the Church as she goes her pilgrim way… to that continual reformation of which she always has need, in so far as she is a human institution here on earth”.

There are ecclesial structures which can hamper efforts at evangelization, yet even good structures are only helpful when there is a life constantly driving, sustaining and assessing them. Without new life and an authentic evangelical spirit, without the Church’s “fidelity to her own calling”, any new structure will soon prove ineffective.

An ecclesial renewal which cannot be deferred

27. I dream of a “missionary option”, that is, a missionary impulse capable of transforming everything, so that the Church’s customs, ways of doing things, times and schedules, language and structures can be suitably channeled for the evangelization of today’s world rather than for her self-preservation. The renewal of structures demanded by pastoral conversion can only be understood in this light: as part of an effort to make them more mission-oriented, to make ordinary pastoral activity on every level more inclusive and open, to inspire in pastoral workers a constant desire to go forth and in this way to elicit a positive response from all those whom Jesus summons to friendship with himself. As John Paul II once said to the Bishops of Oceania: “All renewal in the Church must have mission as its goal if it is not to fall prey to a kind of ecclesial introversion”.

If we do not read carefully, and if we were completely ignorant of the conditions of the real world, this could seem pretty consistent with Steve Skojec’s remarks. The Pope wants “renewal,” while Steve wants “rebuilding” and “restoration.” The Pope says that the Church should be faithful to her calling, and it is hard to see Steve disagreeing with that.

Nonetheless, a more careful reading, and knowledge of the real world, leads one rather to say that we have here virtually the most violent opposition possible. Pope Francis in fact more or less foresees the difference between the careless and careful readings when he says, “I am aware that nowadays documents do not arouse the same interest as in the past and that they are quickly forgotten. Nevertheless, I want to emphasize that what I am trying to express here has a programmatic significance and important consequences.”

The basic difference is this: for Steve, renewal would consist in rebuilding and restoring. What Pope Francis wants, as Steve would consider it, would consist in tearing down and destroying. This is made clear most of all when the Pope says that the Church needs an impulse “capable of transforming everything,” in such way that things are “channeled for the evangelization of today’s world rather than for her [the Church’s] self-preservation.”

Steve might agree that everything needs to be transformed. But definitely not in the way that the Pope wants it transformed, but rather in the way the Pope rejects in the phrase, “rather than for her self-preservation.”

What does Pope Francis mean by this? It is easy to see that the Pope wants to preserve the existence of the Church, and in fact is proposing a means to accomplish it. Earlier in the text, the Pope says:

Lastly, we cannot forget that evangelization is first and foremost about preaching the Gospel to those who do not know Jesus Christ or who have always rejected him. Many of them are quietly seeking God, led by a yearning to see his face, even in countries of ancient Christian tradition. All of them have a right to receive the Gospel. Christians have the duty to proclaim the Gospel without excluding anyone. Instead of seeming to impose new obligations, they should appear as people who wish to share their joy, who point to a horizon of beauty and who invite others to a delicious banquet. It is not by proselytizing that the Church grows, but “by attraction”.

The Church is to be preserved by transforming everything in such a way that it becomes attractive to those outside, who will then enter it for the sake of the joy and the beauty they see. Once again, Steve Skojec might find himself mainly in agreement, but the disagreement is about what kind of transformation is needed. For Steve, we need to rebuild what already was in the past. For the Pope, we have to leave that behind forever. This is actually why he rejects “self-preservation,” even while proposing a means for the Church to preserve itself. His real rejection is a rejection of preserving what was in the past.

The Pope is not wrong that the Church has often been harmed in the past by a “self-preserving” attitude, as for example in the case we discussed concerning the text of St. John. But it does not follow that the Pope’s proposal to “transform everything” is necessarily a good idea either. In any case, we can leave this for another time.

The disagreement at least is clear. Steve wishes to rebuild and restore all that was; the Pope wishes to abandon all of that, and transform everything in a completely new way. This is why I said that there is really the most violent opposition possible here. For the traditionalist, the intentions of Pope Francis are like the intentions of Antiochus Epiphanes in the passage above: the elimination of the previously existing culture and its replacement with something new.

The natural consequence of this situation is this kind of talk about persecution.

We Didn’t Really Mean It

The Holy Office later published an interpretation of its 1897 ruling on the letter of John:

At this response there arose on June 2, 1927, the following declaration, at first given privately by the same Sacred Congregation and afterwards repeated many times, which was made a part of public law in EB n. 121 by authority of the Holy Office itself:
“This decree was passed to check the audacity of private teachers who attributed to themselves the right either of rejecting entirely the authenticity of the Johannine comma, or at least of calling it into question by their own final judgment. But it was not meant at all to prevent Catholic writers from investigating the subject more fully and, after weighing the arguments accurately on both sides, with that and temperance which the gravity of the subject requires, from inclining toward an opinion in opposition to its authenticity, provided they professed that they were ready to abide by the judgment of the Church, to which the duty was delegated by Jesus Christ not only of interpreting Holy Scripture but also of guarding it faithfully.”

It seems reasonable to take this more or less at face value. However, it is not really an interpretation of the meaning of the earlier ruling, but rather of its motive, and one that basically undercuts the original ruling.

Why was it necessary for this interpretation to be given privately “many times” before it was published? The original ruling essentially said that one could not even call the authenticity of the text into question. This would leave people who desired to be obedient to the ruling with no alternative but to firmly assert the authenticity of the text. Since many Catholic scholars could see that this went against the facts in manifest ways, there were consequently many who appealed in private for an interpretation which would permit them to question the authenticity of the text.

Even if we accept the basic honesty of the explanation, however, the original ruling exists in a broader context, of which the 1909 Pontifical Biblical Commission statement on Genesis is one example, which suggests a more general idea: the “audacity of private teachers” is doing damage to the Church, and therefore such audacity must be repressed. Regardless of whether repression was the correct response, the first part was true: damage was indeed being done. Audacity however was no necessary part of this process, since seeking the truth would do just as well.

Truth and Culture

Just as progress in technology causes a declining culture, so also progress in truth.

This might seem a surprising assertion, but some thought will reveal that it must be so. Just as cultural practices are intertwined with the existing conditions of technology, so also such practices are bound up with explicit and implicit claims about the world, about morality, about human society, and so on. Progress in truth will sometimes confirm these claims even more strongly, but this will merely leave the culture approximately as it stands. But there will also be times when progress in truth will weaken these claims, or even show them to be false. This will necessarily strike a blow against the existing culture, damaging it much as changes in technology do.

Consider our discussion of the Maccabees. As I said there, Mattathias seems to suggest that abandoning the religion of one’s ancestors is bad for anyone, not only for the Jews. This is quite credible in the case in the particular scenario there considered, where people are being compelled by force to give up their customs and their religion. But consider the situation where the simple progress of truth causes one to revise or abandon various religious claims, as in the case we discussed concerning the Jehovah’s Witnesses. If any of these claims are bound up with one’s culture and religious practices, this progress will necessarily damage the currently existing culture. In the case of the Maccabees, they have the fairly realistic choice to refuse to obey the orders of the king. But the Jehovah’s Witnesses do not have any corresponding realistic choice to insist that the world really did end in 1914. So the Jews could avoid the threatened damage, but the Jehovah’s Witnesses cannot.

Someone might respond, “That’s too bad for people who believe in false religions. Okay, so the progress of truth will inevitably damage or destroy their religious and cultural practices. But my religion is true, and so it is immune to such effects.”

It is evident that your religion might true in the sense defined in the linked post without being immune to such effects. More remarkably, however, your religion might be true in a much more robust sense, and yet still not possess such an immunity.

Consider the case in the last post regarding the Comma. We might suppose that this is merely a technical academic question that has no relevance for real life. But this is not true: the text from John was read, including the Trinitarian reference, in the traditional liturgy, as for example on Low Sunday. Liturgical rites are a part of culture and a part of people’s real life. So the question is definitely relevant to real life.

We might respond that the technical academic question does not have to affect the liturgy. We can just keep doing what we were doing before. And therefore the progress of truth will not do any damage to the existing liturgical rite.

I am quite sympathetic to this point of view, but it is not really true that no damage is done even when we adopt this mode of proceeding. The text is read after the announcement, “A reading from a letter of the blessed John the Apostle,” and thus there is at least an implicit assertion that the text comes from St. John, or at any rate the liturgical rite is related to this implicit assertion. Now we might say that it is not the business of liturgical rites to make technical academic assertions. And this may be so, but the point is related to what I said at the beginning of this post: cultural practices, and liturgical rites as one example of them, are bound up with implicit or explicit claims about the world, and we are here discussing one example of such an intertwining.

And this damage inflicted on the liturgical rite by the discovery of the truth of the matter cannot be avoided, whether or not we change the rite. The Catholic Church did in fact change the rite (and the official version of the Vulgate), and no longer includes the Trinitarian reference. And so the liturgical rite was in fact damaged. But even if we leave the practice the same, as suggested above, it may be that less damage will be done, but damage will still be done. As I conceded here, a celebration or a liturgical rite will become less meaningful if one believes in it less. In the current discussion about the text of John, we are not talking about a wholesale disbelief, but simply about the admission that the Trinitarian reference is not an actual part of John’s text. This will necessarily make the rite less meaningful, although in a very minor way.

This is why I stated above that the principle under discussion is general, and would apply even in the case of a religion which is true in a fairly robust sense: even minor inaccuracies in the implicit assumptions of one’s religious practices will mean that the discovery of the truth of the matter in those cases will be damaging to one’s religious culture, if only in minor ways.

All of this generalizes in obvious ways to all sorts of cultural practices, not only to religious practices. It might seem odd to talk about a “discovery” that slavery is wrong, but insofar as there was such a discovery, it was damaging to the culture of the Confederacy before the Civil War.

Someone will object. Slavery is actually bad, so banning it only makes things better, and in no way makes them worse. But this is not true: taking away something bad can certainly makes things worse in various ways. For example, if a slaver owner is suddenly forced to release his slaves, he might be forced to close his business, which means that his customers will no longer receive service.

Not relevant, our objector will respond. Sure, there might be some inconveniences that result from releasing the slaves. But slavery is really bad, and once we’ve freed the slaves we can build a better world without it. The slave owner can start a new business that doesn’t depend on slavery, and things will end up better.

It is easy to see that insofar as there is any truth in the objections, all of it can be applied in other cases, as in the case of liturgical rites we have discussed above, and not only to moral matters. Falsity is also a bad thing, and if we remove it, there “might be some inconveniences,” but just as we have cleared the way for the slave owner to do something better, so we have cleared the way for the formation of liturgical rites which are more fully rooted in the truth. We can build a better world that is not associated with the false idea about the text of John, and things will end up better.

I have my reservations. But the objector is not entirely wrong, and one who wishes to think through this line of argument might also begin to respond to these questions raised earlier.

Hume on the Real Presence

David Hume begins his discussion of miracles:

THERE is, in Dr. Tillotson’s writings, an argument against the real presence, which is as concise, and elegant, and strong as any argument can possibly be supposed against a doctrine, so little worthy of a serious refutation. It is acknowledged on all hands, says that learned prelate, that the authority, either of the scripture or of tradition, is founded merely in the testimony of the Apostles, who were eye-witnesses to those miracles of our Saviour, by which he proved his divine mission. Our evidence, then, for, the truth of the Christian religion is less than the evidence for the truth of our senses; because, even in the first authors of our religion, it was no greater; and it is evident it must diminish in passing from them to their disciples; nor can any one rest such confidence in their testimony, as in the immediate object of his senses. But a weaker evidence can never destroy a stronger; and therefore, were the doctrine of the real presence ever so clearly revealed in scripture, it were directly contrary to the rules of just reasoning to give our assent to it. It contradicts sense, though both the scripture and tradition, on which it is supposed to be built, carry not such evidence with them as sense; when they are considered merely as external evidences, and are not brought home to every one’s breast, by the immediate operation of the Holy Spirit.
Nothing is so convenient as a decisive argument of this kind, which must at least silence the most arrogant bigotry and superstition, and free us from their impertinent solicitations. I flatter myself, that I have discovered an argument of a like nature, which, if just, will, with the wise and learned, be an everlasting check to all kinds of superstitious delusion, and consequently, will be useful as long as the world endures. For so long, I presume, will the accounts of miracles and prodigies be found in all history, sacred and profane.

Tillotson’s argument against the Real Presence here is completely erroneous, since the doctrine does not suggest that the body of Christ should be sensibly present, and thus the sensible experience in question fails to provide evidence against the doctrine. A better argument would be that a doctrine about physical objects (such as the body of Christ) which is posited to make no sensible difference is inherently improbable, since it seems likely that someone would add this condition to an invented doctrine to prevent its refutation. But this argument is not conclusive, and Tillotson’s actual argument has no force at all.

As we shall see in later posts, Hume prophesied like Caiphas when he says that he has discovered an “argument of a like nature,” because his argument against miracles fails, just as Tillotson’s argument against the Real Presence fails.

Mary Magdalene

St. John begins to tell us of the discovery of Jesus’s resurrection:

Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” Then Peter and the other disciple set out and went toward the tomb. The two were running together, but the other disciple outran Peter and reached the tomb first. He bent down to look in and saw the linen wrappings lying there, but he did not go in. Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, and the cloth that had been on Jesus’ head, not lying with the linen wrappings but rolled up in a place by itself. Then the other disciple, who reached the tomb first, also went in, and he saw and believed; for as yet they did not understand the scripture, that he must rise from the dead. Then the disciples returned to their homes.

It is not quite clear what the other disciple believed, given that “as yet they did not understand the scripture, that he must rise from the dead.” St. Augustine interprets this to mean that they believed what Mary had said:

Here some, by not giving due attention, suppose that John believed that Jesus had risen again; but there is no indication of this from the words that follow. For what does he mean by immediately adding, For as yet they knew not the scripture, that He must rise again from the dead? He could not then have believed that He had risen again, when he did not know that it behooved Him to rise again. What then did he see? What was it that he believed? What but this, that he saw the sepulchre empty, and believed what the woman had said, that He had been taken away from the tomb?

In any case, whether it was this or something else, St. John continues:

But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni!” (which means Teacher). Jesus said to her, “Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” Mary Magdalene went and announced to the disciples, “I have seen the Lord”; and she told them that he had said these things to her.

St. Augustine comments on the fact that Mary stayed at the tomb while the others returned home:

“But Mary stood without at the sepulchre weeping.” For while the men returned, the weaker sex was fastened to the place by a stronger affection. And the eyes, which had sought the Lord and had not found Him, had now nothing else to do but weep, deeper in their sorrow that He had been taken away from the sepulchre than that He had been slain on the tree; seeing that in the case even of such a Master, when His living presence was withdrawn from their eyes, His remembrance also had ceased to remain. Such grief, therefore, now kept the woman at the sepulchre. And as she wept, she stooped down, and looked into the sepulchre. Why she did so I know not. For she was not ignorant that He whom she sought was no longer there, since she had herself also carried word to the disciples that He had been taken from thence; while they, too, had come to the sepulchre, and had sought the Lord’s body, not merely by looking, but also by entering, and had not found it. What then does it mean, that, as she wept, she stooped down, and looked again into the sepulchre? Was it that her grief was so excessive that she hardly thought she could believe either their eyes or her own? Or was it rather by some divine impulse that her mind led her to look within?

While St. Augustine finds it curious that Mary continued to look, he gives the explanation himself when he says that she “was fastened to that place by a stronger affection.” If we are looking for something, we will look more and harder to the degree that we care about it more. If we lose something and care about it a lot, we might very well search the same places repeatedly, even multiple times. Of course, this is usually because we think we might have missed it, but sometimes we even search again in places where there is no realistic possibility of having missed it. And in the case of Mary Magdalene, she could believe it possible that she missed some remaining clue. In any case, the very fact that she cared more than the others explains her behavior sufficiently; there is no need to rationalize every aspect of it.

In this account, Mary is the one who announced to the other disciples, “I have seen the Lord.” The Ambrosian rite describes this,

O worthy conversion, that merited to receive so great a gift, that she who was formerly deservedly held fast in the jaws of the ancient dragon, now rejoicing in complete freedom, should merit to be the first to announce the Lord’s Resurrection to the Holy Apostles.

In this way a close connection is made between Mary’s love and the fact that she was the first to recognize the resurrection of Christ. One who cares more about something, is more likely to find it.

The Time is Short

Jesus says some things indicating that the time of the judgement was unknown, as for example, “But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father.” And if it is completely unknown, then it would be reasonable to say that it could not be known whether it is long or short. But he also says things, such as those already mentioned, that suggest a short time. In fact, this was true from the beginning of his ministry. Mark describes this:

Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.”

Since Daniel 7 says that “his dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed,” it was natural for people to understand from Christ’s preaching that the end of the world was at hand in a literal sense. This does not mean that there cannot be a reasonable understanding of this for Christians living in the present day. But there can be no reasonable doubt that the early Christians in fact held such a belief about the nearness of the end, and that they held this belief on account of this kind of preaching. 

Thus for example when St. John says, “Children, it is the last hour! As you have heard that antichrist is coming, so now many antichrists have come. From this we know that it is the last hour,” his words may be explained in a general sense. But it does not make sense for him to actually say this in this particular way, unless he believes that a very short time remains until the end of the world. In other words, we knew that antichrists would come and then the world would end; and now the antichrists have come; so the world must be about to end.

The second letter of Peter, however, warns against assuming that the end must come quickly:

But do not ignore this one fact, beloved, that with the Lord one day is like a thousand years, and a thousand years are like one day. The Lord is not slow about his promise, as some think of slowness, but is patient with you, not wanting any to perish, but all to come to repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and everything that is done on it will be disclosed.

Since all these things are to be dissolved in this way, what sort of persons ought you to be in leading lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and dissolved, and the elements will melt with fire? But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home.

Daniel Wallace says, “From one perspective, this short epistle is the most disputed book in the NT canon as to authenticity. From another, the issue of authorship is already settled, at least negatively: the apostle Peter did not write this letter.” By “most disputed book,” he means that the most doubt is put on the question of whether it is actually written by the author to whom it is attributed. He believes himself that St. Peter wrote it, but says that the majority of scholars have already concluded that he did not. Although they have various reasons for their opinion, one of the reasons is the idea that it was written after it was already clear that Christ was not returning soon.

Regardless of how the question of authorship is resolved, this argument is probably unnecessary. Even if the letter was written by St. Peter himself in the 60s, it would have already been 30 years since the time of Christ, and it would already be becoming clear that there was a need to correct people’s idea of the end of the world. The Gospels themselves do something similar. For example, immediately after, “Truly I tell you, there are some standing here who will not taste death before they see the Son of Man coming in his kingdom,” Matthew continues, “Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves,” and goes on to give the account of the Transfiguration. By this means he at least suggests, although without saying so explicitly, that the words of Christ were fulfilled in the vision of the apostles at the time.

Scripture on Sin and Death

According to the account of the fall in Genesis, one of the main effects of sin, perhaps the principal effect, was death. God assigns death as the reason that man should not eat of the tree of knowledge of good and evil: “You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die.” After Adam’s sin, chapter 3 ends with man’s exclusion from the garden and therefore from the tree of life:

Then the Lord God said, “See, the man has become like one of us, knowing good and evil; and now, he might reach out his hand and take also from the tree of life, and eat, and live forever”— therefore the Lord God sent him forth from the garden of Eden, to till the ground from which he was taken. He drove out the man; and at the east of the garden of Eden he placed the cherubim, and a sword flaming and turning to guard the way to the tree of life.

If you take Scripture as a whole and ask, “What is it about?”, one reasonable answer would be, “Sin, death, and overcoming them.” Thus we have the account here where sin and death originate, basically at the very beginning of the Bible. And the last chapter of the last book of the Bible begins thus:

Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb through the middle of the street of the city. On either side of the river is the tree of life with its twelve kinds of fruit, producing its fruit each month; and the leaves of the tree are for the healing of the nations. Nothing accursed will be found there any more. But the throne of God and of the Lamb will be in it, and his servants will worship him; they will see his face, and his name will be on their foreheads. And there will be no more night; they need no light of lamp or sun, for the Lord God will be their light, and they will reign forever and ever.

The tree of life has ultimately been restored to mankind. St. John adds a final warning:

I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to that person the plagues described in this book; if anyone takes away from the words of the book of this prophecy, God will take away that person’s share in the tree of life and in the holy city, which are described in this book.

The worst thing that can happen to you is to be deprived of a share in the tree of life.

It would be easy to show that this theme runs through Scripture from beginning to end. Thus for example Deuteronomy 30 concludes:

See, I have set before you today life and prosperity, death and adversity. If you obey the commandments of the Lord your God that I am commanding you today, by loving the Lord your God, walking in his ways, and observing his commandments, decrees, and ordinances, then you shall live and become numerous, and the Lord your God will bless you in the land that you are entering to possess. But if your heart turns away and you do not hear, but are led astray to bow down to other gods and serve them, I declare to you today that you shall perish; you shall not live long in the land that you are crossing the Jordan to enter and possess. I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, loving the Lord your God, obeying him, and holding fast to him; for that means life to you and length of days, so that you may live in the land that the Lord swore to give to your ancestors, to Abraham, to Isaac, and to Jacob.

Here we see that fidelity to God leads to life, or to overcoming death, while infidelity leads to death. But this is a very imperfect overcoming of death, since at most one can “live long in the land,” and one still dies in the end. Consequently the book of Ecclesiastes complains,

Vanity of vanities, says the Teacher,
    vanity of vanities! All is vanity.
What do people gain from all the toil
    at which they toil under the sun?
A generation goes, and a generation comes,
    but the earth remains forever.

Later, he points out that doing good and doing evil appear to make no difference at all in the end:

Then I said to myself, “What happens to the fool will happen to me also; why then have I been so very wise?” And I said to myself that this also is vanity. For there is no enduring remembrance of the wise or of fools, seeing that in the days to come all will have been long forgotten. How can the wise die just like fools? So I hated life, because what is done under the sun was grievous to me; for all is vanity and a chasing after wind.

In the New Testament, St. Paul gives a theological account of overcoming death:

Therefore, just as sin came into the world through one man, and death came through sin, and so death spread to all because all have sinned— sin was indeed in the world before the law, but sin is not reckoned when there is no law. Yet death exercised dominion from Adam to Moses, even over those whose sins were not like the transgression of Adam, who is a type of the one who was to come.

But the free gift is not like the trespass. For if the many died through the one man’s trespass, much more surely have the grace of God and the free gift in the grace of the one man, Jesus Christ, abounded for the many. And the free gift is not like the effect of the one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brings justification. If, because of the one man’s trespass, death exercised dominion through that one, much more surely will those who receive the abundance of grace and the free gift of righteousness exercise dominion in life through the one man, Jesus Christ.

Therefore just as one man’s trespass led to condemnation for all, so one man’s act of righteousness leads to justification and life for all. For just as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. But law came in, with the result that the trespass multiplied; but where sin increased, grace abounded all the more, so that, just as sin exercised dominion in death, so grace might also exercise dominion through justification leading to eternal life through Jesus Christ our Lord.

One might understand many of these things in reference to a spiritual life, but in his first letter to the Corinthians, St. Paul makes clear that a true overcoming of death requires a bodily resurrection:

Now if Christ is proclaimed as raised from the dead, how can some of you say there is no resurrection of the dead? If there is no resurrection of the dead, then Christ has not been raised; and if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain. We are even found to be misrepresenting God, because we testified of God that he raised Christ—whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, then Christ has not been raised. If Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have died in Christ have perished. If for this life only we have hoped in Christ, we are of all people most to be pitied.

But in fact Christ has been raised from the dead, the first fruits of those who have died. For since death came through a human being, the resurrection of the dead has also come through a human being; for as all die in Adam, so all will be made alive in Christ. But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death.

We could many more indications of the same thing. The Bible as a whole can be seen as an account of the origin of death and of how it is to be overcome.