Metaphorical martyrdom

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Henryk Siemiradzki (1843-1902)
Christian Dirce*
oil on canvas, 1897
National Museum Warsaw

This is a guest post by Reid Litchfield, who is an endocrinologist from Henderson, NV. He says he is blessed with a wonderful wife and three great kids. He blogs at http://stunnedbanana.blogspot.com.

Tertullian was born the son of a Roman Centurion in Carthage around 150 AD. As a member of a higher social class, he received an excellent education and was trained as a lawyer. He indulged in all the trappings of his day, including the pastime of watching gladiatorial combat and games where criminals were tortured or eaten alive by wild animals. Historian Roger Pearse, curator of the Tertullian project, said:

. . . among the sights he saw, was that of Christians being executed this way. He was struck with the courage with which stupid and contemptible slave men and little slave girls faced a hideous death, against all nature; and after investigating, became a Christian himself . . .

Tertullian said the blood of Christian martyrs was the seed of the church.** It certainly seems to be the precipitant that converted him to Christianity from the paganism of his fathers. For many early Christians, martyrdom was the ultimate proof of their faith. Whether martyrdom was sought out or forced on them, the courage demonstrated by thousands of Christians in the face of unspeakable tortures has fortified the faith of Christians for two thousand years.

But, as Constantine made Christianity the official religion of Rome, opportunities for martyrdom diminished—much to the chagrin of some.*** Christianity was suddenly an asset rather than a liability. Although the centuries certainly provided opportunities for Christians to die for their beliefs, it was never on the scale seen in Tertullian’s day.

Mormons have had more than their share of opportunities for persecution and martyrdom in our short history. As with the blood of the early Christians, the blood of latter-day saints has been the seed of the Mormon Church. We therefore identify better than many Christians with the idea of martyrdom for the faith.

Thankfully, opportunities to die for our faith have all but disappeared in Western society.**** However, there are now ample opportunities for Mormons and other Christian communities to be united like never before in a new kind of virtual martyrdom. This metaphorical martyrdom comes swiftly if any dares to publicly profess the tenets of the faith that have been firmly entrenched for six thousand years. To describe sexual immorality as sin is to instantly become socially marginalized and vilified as worst example of humanity imaginable. The calls for christianos ad leones are immediate and sustained from intolerant activists clamoring for tolerance, from the secular media, and from the ever-present arbiters of political correctness. Labelled intolerant or hater, those unwilling to compromise God’s standards are sent to their social death like recidivist criminals that are beyond reform.

Having seen so many examples of this new type of martyrdom, it’s hard not to be intimidated. Minding your own business is safer and easier than exposing yourself to the fury. The live and let live mantra rolls off the tongue easier today than ever before. But there is no safe place as we watch the tide slowly erode the small piece of ground on which the church has always resided. To stand down is to serve other gods, as was so eloquently taught by Elder Dallin H. Oaks.

Ever courageous and uncompromising, Paul said: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth” (Romans 1:16). He refused to stand down—even knowing the price he would pay. On the eve of his final arraignment before Nero, he wrote to Timothy from prison saying “all that live godly in Christ Jesus shall suffer persecution (2 Timothy 3:12).” He would make his case before Nero, but knew what fate awaited him (see 2 Timothy 4:6–8).

I would never try to minimize the heavy price paid by the martyrs of our faith by equating it with the hateful ridicule the secular world heaps upon vocal believers today. But there are parallels, and they are instructive. We would do well to ask ourselves if we have the same faith and courage of the martyrs of old. President Thomas S. Monson’s advice in 1986 seems very pertinent to us today:

Of course we will face fear, experience ridicule, and meet opposition. Let us have the courage to defy the consensus, the courage to stand for principle. Courage, not compromise, brings the smile of God’s approval. Courage becomes a living and an attractive virtue when it is regarded not only as a willingness to die manfully, but as the determination to live decently.

As we successfully embody the principles of the gospel and outwardly live decently it gets noticed. We must therefore be prepared for the persecution it spawns to test the mettle of our faith.

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* This picture is a depiction of Nero watching a Christian woman killed in a re-enactment of the Greek myth of Dirce, who was killed by being tied to the horns of a bull. In the First Epistle Clement to the Corinthians, Clement refers to Christian women martyred for their faith as Dircae: “Through envy, those women, the Danaids and Dircae, being persecuted, after they had suffered terrible and unspeakable torments, finished the course of their faith with steadfastness, and though weak in body, received a noble reward (chapter VI). ”
**”The blood of Christians is seed” (Apologeticum, chapter 50)
*** During the 5th Crusade, St Francis of Assisi went to the Egypt and met with the Sultan el-Kamil (the nephew of Saladin) during a ceasefire at the siege of Damietta. Francis intentionally crossed Saracen lines into what was thought to be certain death, where he was taken to the Sultan, and warmly received. Several days later, he left the Sultan thoroughly charmed, but unconverted. Francis’ quest for martyrdom was unsuccessful and the battle resumed.
**** This article suggests that there are still thousands of Christians killed for their faith worldwide each year.

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About Geoff B.

Geoff B has had three main careers. Some of them have overlapped. After attending Stanford University (class of 1985), he worked in journalism for several years until about 1992, when he took up his second career in telecommunications sales. In 1995, he took up his favorite and third career as father. Soon thereafter, Heavenly Father hit him over the head with a two-by-four (wielded by the Holy Ghost) and he woke up from a long sleep. Since then, he's been learning a lot about the Gospel. He still has a lot to learn. Geoff's held several Church callings: young men's president, high priest group leader, member of the bishopric, stake director of public affairs, media specialist for church public affairs, high councilman. He tries his best in his callings but usually falls short. Geoff has five children and lives in Colorado.

12 thoughts on “Metaphorical martyrdom

  1. So well articulated. Thank you. I have had similar thoughts along the same lines, and particularly over the last few days. I am now coming to terms with the fact that we need to take some time to sow the seeds of courage in our brothers and sisters, who genuinely believe in moral absolutes, but are currently suffering the fear of man, more than God.

  2. Thanks for the post Geoff. It’s been something I have been trying to say for a long time to fellow church members. Being willing to push forward in the effort to fulfill the commandments of the Lord at whatever cost is the ultimate demonstration of faith. Do we know the address for Thomas S. Monson in ’86? That would be good to note because I would enjoy reading that from him.

  3. I think what we often see as intolerance is a reaction to our unconcious cultural triumphalism.

    If we step away from the comfort of habit and examine the facts, we would see that certain behaviors are correlated with negative outcomes. Amongst those behaviors that are consistently correlated with positive outcomes is respect and fidelity in a committed, heterosexual marriage in which children are raised with access to both parents (and extended family) and have the particular attention of one of the parents (ideally the woman, as women are evolutionarily wired to be the domicile nurturer versus the out-in-the-fields hunter).

    Newly popular forms of affiliation have not withstood the test of time, as many of these forms of affiliation were not historically convolved with reproduction. However the imaginations of writers are fecund, so we have been treated to thousands (and more) depictions of the fictionally positive outcomes these alternate forms of affiliation have been imagined to produce. To question this fictional vision is to question the artistry and industry that has provided us these fictions.

    I am not saying that alternate forms of familial affiliation are uniquely correlated with negative outcomes. However the data do not appear to support the idea that modern alternatives are superior to the familial standards of prior millennia, standards still embodied in the lives (and loves) of a plurality of individuals throughout the world.

    It’s all about the metrics, in my opinion. The metric I’m concerned with is the mental, social, and physical health of the next generation. If, however, the metric is mean sexual satisfaction as measured across a multitude of partners, the answer becomes different. Or if our metric is immediate gratification at the expense of the next generation (since the world is overpopulated anyway), the answer becomes different again.

    Adherents of the new family configurations feel threatened by the former status quo, much the way teenagers feel threatened by the authority of their parents, or the way a toddler whines about… everything. But as the best parents learn, it is possible to love the youth, even when wayward, without endorsing the stupid things youth does.

    Inasmuch as we love all God’s children, I expect we will attempt to find that loving path.

  4. The martyrdom of today is even more existentially painful, because we are being martyred by otherwise good, moral people. They are not cruel, evil creatures who lust for our blood in sporting arenas and relish watching us squirm nailed to crosses. Rather, they martyr us because we oppose the universally self-evident values of equality, and because in our blind fundamentalism, we drive gays to suicide. They see us as the cruel Romans, and the gays as the true martyrs.

    To be crucified by someone who is clearly Satanic is a noble deed. To renounce the flesh for the spirit, to reject the violence and terror of the world in favor of a kingdom not of this world, this is glorious martyrdom, and it comes with the acclaim and holy envy of all the righteous from generation to generation.

    But to be martyred for a misunderstanding? To be martyred because of a church policy which has changed, like Prop 8, where we are no longer asked to give money to political efforts? To be martyred because we are “insensitive,” not politically correct enough? To be martyred because of the racism in our church history, for the innate schauvanism of our doctrine? That indeed is a bleak and ignoble martyrdom.

    Those who have been martyred today must find solely in the Lord the reward for their sacrifice. There is no glory for them here on earth, no great paintings will be made, no books chronicaling their heroism. Not even future Mormons will sing their praises, just like today, we don’t sing the praises of those Mormons who staunchly defended the priesthood ban in the face of its extreme unpopularity.

    Most of the martyrs will find consolation by falsly painting their persecuters as evil, as Satanic. But not even Jesus did that. He said, “Father forgive them, for they no not what they do.” And if the ancient bloodthrist crucifiers “knew not what they do,” how much more do the modern secular humanists “know not what they do” for self-righteously condemning our doctrinally imposed prejudices.

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