What’s Wrong with the World

The men signed of the cross of Christ go gaily in the dark.


What’s Wrong with the World is dedicated to the defense of what remains of Christendom, the civilization made by the men of the Cross of Christ. Athwart two hostile Powers we stand: the Jihad and Liberalism...read more


Christianity Archives

March 30, 2018



These, then, are the truths at the heart of atonement. First, that something has gone terribly wrong. We find ourselves in a distant country far from home. Second, whatever the measure of our guilt, we are responsible. Then third, that something must be done about it. Things must be set right. We cannot go on this way. False gospels of positive thinking or stoic exhortations to make the best of it are worse than useless. They are obscene. They are invitations to make our peace with a corruption at the core of everything. Better that Job and all the Jobs on the long mourning bench of history should curse God and die than that they should make their peace with the evil that they know. Such a peace is the peace of the dead, of those who are already spiritually and morally dead. The religious marketplace is crowded with the peddlers of peace of mind and peace of soul. But the narcotic of denial or pretense is too high a price to pay. Better to rage against the night.

Something must be done about what has gone wrong. Things must be set right. And this brings us to the fourth great truth of atonement: whatever it is that needs to be done, we cannot do it. Each of us individually, the entirety of the human race collectively—what can we do to make up for one innocent child tortured and killed? Never mind making up for Auschwitz, or the killing fields of Cambodia, or the coffin ships of traffickers in human slavery, or the slaughter beyond numbering of innocents in the womb. We chatter on about modernity and progress while King Herod reigns secure. “A voice was heard in Ramah, wailing and loud lamentation, Rachel weeping for her children; she refused to be comforted, for they were no more.”

Rightly does Rachel refuse to be comforted. Something must be done. It started long before Rachel and her children. From far back in the mists of our beginnings, the blood of Abel has been crying from the ground; and along the way we have allowed ourselves to be comforted by the counsel of Cain, advising us to get over it, to get on with our lives, for, after all, are we our brother’s keeper? But we know we are. We don’t know what to do about it, but we know that if we lose our hold on that impossible truth, we have lost everything. Something must be done. Justice must be done. Things must be set right.

But what can we do? We cannot even put our own lives in order, never mind setting right a radically disordered world. The Apostle Paul declares, “I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do . . . . Wretched man that I am! Who will deliver me from this body of death?” There is an answer to that question, but do not rush to the answer. Stay with the question for a time if you would understand why the derelict hangs there on the cross.

If things are to be set right, if justice is to be done, somebody else will have to do it. It cannot be done by just anybody, as though one more death could somehow “make up for” innocent deaths beyond numbering. That way lies the seeking out of scapegoats, the vain effort to heap our collective guilt on another, on the “other.” People have been doing that from the foundation of the world. History is filled with scapegoats sacrificed to appease outraged justice.

And the Lord commanded Moses that Aaron should bring the goat before the Lord, “and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the people of Israel, and all their transgressions, and all their sins; and he shall put them upon the head of the goat, and send him away into the wilderness. The goat shall bear all their iniquities upon him to a solitary land.” The goat goes off to a distant country. God Himself trained ancient Israel in the ritual by which justice was satisfied, but only for a time. It is a training for what was to come, and for what was to surpass it.

Through the myths of millennia, blind and stumbling humanity acts upon the unquenchable intuition that something must be done. From Canaanite altars to Aztec temples, countless thousands have been offered in blood sacrifice. In the cruel twists of mythic imagination, the scapegoat is not expelled but destroyed. In our own enlightened century a nation sought to purify itself and the world by the extermination of the Jews. Even today we witness mobs outside prison walls cheering the execution taking place inside. It is a long, terrible history of bloodlust and vengeance, all in the name of justice, all driven by the insistence—the correct insistence—that something must be done.

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