God’s Schadenfreude and Ours

Schadenfreude

[shahd-n-froi-duh]

 

noun

1.

satisfaction or pleasure felt at someone else’s misfortune.

 

Jonathan Edwards

“The view of the misery of the damned will double the ardour of the love and gratitude of the saints of heaven.”

The sight of hell torments will exalt the happiness of the saints forever. . .Can the believing father in Heaven be happy with his unbelieving children in Hell. . . I tell you, yea! Such will be his sense of justice that it will increase rather than diminish his bliss.

[“The Eternity of Hell Torments” (Sermon), April 1739 & Discourses on Various Important Subjects, 1738]

Thomas Boston, Scottish preacher, 1732

“God shall not pity them but laugh at their calamity. The righteous company in heaven shall rejoice in the execution of God’s judgment, and shall sing while the smoke riseth up for ever.”
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Normally, the idea of schadenfreude would be seen as automatically out of bounds for someone who claims Christ but some of the best theologians of the Church throughout history have thought just the opposite and have embraced ideas of what we might call “Biblical Schadenfreude.” To be clear, there have been many of our greatest lights who have spoken that one character trait of the redeemed in heaven will be to delight in the misery of those who occupy hell who fought against Christ during their whole lives on earth.

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Peter Lombard, the Master of Sentences

“Therefore the elect shall go forth…to see the torments of the impious, seeing which they will not be grieved, but will be satiated with joy at the sight of the unutterable calamity of the impious .” Sent. Iv 50, ad fin

Gerhard

“…the Blessed will see their friends and relations among the damned as often as they like but without the least of compassion.”

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We should say at the outset that schadenfreude is a dangerous emotion only when injustice is celebrated, not when justice is served. In other words people can have a schadenfreude that is both consistent with a Biblical mindset and inconsistent with a Biblical mindset.  A Biblical schadenfreude would be to feel pleasure when the wicked who dug their pits for the righteous, finally themselves fell into those pits (Psalm 7:15).

The Scripture drip with this kind of biblical schadenfreude.  Read how Israel sings about Pharaoh’s defeat (Exodus 15). Go to the book of Proverbs and see the clear and  unmistakable schadenfreude of Woman Wisdom (Proverbs 1:20-33). Go to I Kings 18 and join in Elijah’s schadenfreude as he mocks the bloodied pagan Priests.

This schadenfreude in Scripture reveals again that the Church in the West, as following the PC codes, is attempting to be nicer than God. There is no longer any capacity by Christians to laugh at the overturning of God’s enemies or to delight and cavort when those who attempt to overthrow God’s Kingdom are themselves overthrown. Indeed, the very mention of such an idea turns the stomachs of most modern Christians.

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Andrew Welwood

(speaks of the saints as being) “overjoyed in beholding the vengeance of God ,” and their beholding of the smoke of the torment of the wicked as “a passing delectation.”

Bishop Newcomb

“The door of mercy will be shut and all bowels of compassion denied, by God, who will laugh at their destruction; by angels and saints, who will rejoice when they see the vengeance’ by their fellow-suffer the devil and the damned rejoicing over their misery.” Catechetical Sermon

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John Portmann, a professor of religious studies at the University of Virginia, set forth his own schadenfreude theory several years ago in his book, ‘When Bad Things Happen to Other People.’ Portman offers that we all consider justice a virtue and feel pleasure when we see lawbreakers brought low. We might say that it’s all to the good that Christians experience biblical schadenfreude, because this pleasure reflects our reverence for God’s law and God’s character. We rejoice in the wicked’s misfortune, not in a sadistic manner, but rather because their misfortune vindicates God’s righteousness against their attempts to de-god God and en-god themselves.  Thus, according to Portman, there is such a possibility as Biblical schadenfreude and to experience Biblical schadenfreude would be a corollary of justice rendered to the guilty and so God’s law being upheld.

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Tertullian

“At that greatest of all spectacles, that last and eternal judgment how shall I admire, how laugh, how rejoice, how exult, when I behold so many proud monarchs groaning in the lowest abyss of darkness; so many magistrates liquefying in fiercer flames than they ever kindled against the Christians; so many sages philosophers blushing in red-hot fires with their deluded pupils; so many tragedians more tuneful in the expression of their own sufferings; so many dancers tripping more nimbly from anguish then ever before from applause.”

“What a spectacle. . .when the world. . .and its many products, shall be consumed in one great flame! How vast a spectacle then bursts upon the eye! What there excites my admiration? What my derision? Which sight gives me joy? As I see. . .illustrious monarchs. . . groaning in the lowest darkness, Philosophers. . .as fire consumes them! Poets trembling before the judgment-seat of. . .Christ! I shall hear the tragedians, louder-voiced in their own calamity; view play-actors. . .in the dissolving flame; behold wrestlers, not in their gymnasia, but tossing in the fiery billows. . .What inquisitor or priest in his munificence will bestow on you the favor of seeing and exulting in such things as these? Yet even now we in a measure have them by faith in the picturings of imagination.” [De Spectaculis, Chapter XXX]

Augustine

“They who shall enter into [the] joy [of the Lord] shall know what is going on outside in the outer darkness. . .The saints’. . . knowledge, which shall be great, shall keep them acquainted. . .with the eternal sufferings of the lost.” [The City of God, Book 20, Chapter 22, “What is Meant by the Good Going Out to See the Punishment of the Wicked” & Book 22, Chapter 30, “Of the Eternal Felicity of the City of God, and of the Perpetual Sabbath”]

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But where does all this biblical schadenfreude come from? Well, I would say that we laugh at the misfortune of the wicked because we laugh with the schadenfreude God of laughter.

1 Why do the heathen rage, and the people murmur in vain. 2 The kings of the earth band themselves, and the Princes are assembled together against the Lord, and against his Christ. 3 Let us break their bands, and cast their cords from us. 4 But he that dwelleth in the heaven shall laugh: the Lord shall have them in derision. 5 Then shall he speak unto them in his wrath, and vex them in his sore displeasure…

The wicked need repent or face God’s laughter and mocking. God laughs at the thought that the created would rise up to plot against the creator and God laughs as he vexes them in sore displeasure. God is a God of schadenfreude mirth and it only stands to reason that His people should be as well.

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Thomas Aquinas

In order that the happiness of the saints may be more delightful to them and that they may render more copious thanks to God for it, they are allowed to see perfectly the sufferings of the damned. . .So that they may be urged the more to praise God. . .The saints in heaven know distinctly all that happens. . .to the damned. [Summa Theologica, Third Part, Supplement, Question XCIV, “Of the Relations of the Saints Towards the Damned,” First Article, “Whether the Blessed in Heaven Will See the Sufferings of the Damned. . .”]

Isaac Watts:

During America ‘s “Great Awakening” the popular hymn writer, Isaac Watts (1674-1748), even set Christians’ feet to tapping with this crisp little verse:

What bliss will fill the ransomed souls,
When they in glory dwell,
To see the sinner as he rolls,
In quenchless flames of hell.

St. Anthony Mary Claret

“Once [a soul] is condemned by God, then God’s friends agree in God’s judgment and condemnation. For all eternity they will not have a kind thought for this wretch. Rather they will be satisfied to see him in the flames as a victim of God’s justice. (“The just shall rejoice when he shall see the revenge . . .” Psalm 57:11) They will abhor him. A mother will look from paradise upon her own condemned son without being moved, as though she had never known him.”–

“The Pains of Hell,” Ignatian Spiritual Exercises, consisting of thirty-five meditations from The Spiritual Exercises of Saint Ignatius as explained by St. Anthony Mary Claret. St. Claret’s “explanations” were written in Spanish in the late 1800’s.
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It is schadenfreude that the saints will experience in the judgment of the wicked at the great white throne judgment. The saints will and should find satisfaction and pleasure in the wicked’s misfortune because God’s justice is vindicated and their wicked plans to overthrow God are crushed.

Indeed, we might go so far as to say that where there is no schadenfreude where the wicked are caught in their own trap and so destroyed, there we find an example of sub-biblical Christianity.

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Catholic Truth Society

What will it be like for a mother in heaven who sees her son burning in hell? She will glorify the justice of God. – Pamphlet from the late 1960s, part of a catechismal teaching [cited in an essay by the English poet, Stevie Smith, “Some Impediments to Christian Commitment”]

J.I. Packer

“…love and pity for hell’s occupants will not enter our hearts.” J.I. Packer in article “Hell’s Final Enigma” in “Christianity Today Magazine, April 22,2002 .”

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This is a hard truth for modern Christians with our Arminian sentimentality.  People in the modern Church see this as mean, and yet they do so without pausing to consider that not having a sense of satisfaction and pleasure at the misfortune of the wicked would be to not have a sense of satisfaction and pleasure that God’s name is upheld and esteemed.

Of course we should not enter into schadenfreude to soon. Even now, we should plead with the wicked that they might escape both God’s shadenfreude and ours. Even now, out of passion for God’s glory, and compassion for the rebellious we should command all men everywhere to repent. We should remind the need of men to “Kiss the Son lest He be angry and they perish in the way.”

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Martin Luther

When questioned whether the Blessed will not be saddened by seeing their nearest and dearest tortured answers, “Not in the least.”

Samuel Hopkins

“This display of the divine character will be most entertaining to all who love God, will give them the highest and most ineffable pleasure. Should the fire of this eternal punishment cease, it would in a great measure obscure the light of heaven, and put an end to a great part of the happiness and glory of the blessed.”


 

 

If A Politically Correct Version of the Lord of the Rings Were Written Today

They say that imitation is the sincerest form of flattery. With that in mind we are kind of imitating the great J. R. R. Tolkien in this piece imagining what the Middle Earth would have been like if his creativity had fallen into the hands of a Politically author.

1.) First it would be easy to imagine in a 21st century PC version of the “Lord of the Rings,” that Sauron and Saruman would have been much more subtle in their drive for conquest. Instead of invading they would have teamed up as International Financier Elitists and emigrated the Dweefsums into the Shire in order to conquer the Shire. Further, Saruman and Sauron would have appealed to the Hobbits altruism and convinced them that assimilating with the Dweefsums was the compassionate thing to do. Eventually Mayor Whitfoot of Hobbiton as well as the Thain of the Shire became convinced that this was good policy and placed in charge of the Orc Immigration process (OIP) Ted Sandyman and Lotho Sackville-Baggins. After some time, with the success of the OIP,  the schools of Hobbiton began to teach the Hobbiton children that mating with Dweefums was a noble thing to do.

Over the passage of time Merry and Pippin and Samwise pushed for the legalization of male mengae-a-trois relationships and they were finally Knighted when their long fought for legislation finally passed.

2.) With the passage of time, Denethor, by using the Palantír  (seeing stone) saw how hopeless his situation was and so convinced his ruling council that accommodation was the best course for Gondor and so embraced a “keep the Great Gate open” policy toward Minias Tirith and so was a open invitation to the citizens of Osgiliath.

3.) Eventually, the Rohirrim gave up their women folk preferring bestiality after a decades long study was published by a Dr. Alfred Kinsomer that confirmed that the Rohirrim were indeed closer to their horses than to their women.  Over the course of time a proper perspective of History was arrived at and so there was outlawed any celebrations of the Rohirrim’s victory at Helm’s Deep. Indeed a generation was raised up that tore down the monuments to Theoden gallantly fighting on Snowmane and of Eomer supporting his Uncle in Battle. What took their place was a monument to the Uruk-Hai instead, who – it turns out – were the real victims of the battle of Helm’s deep.

4.) Aragorn finally divorced Arwen Evenstar and married Farimer. Arwen finally gave into her Transgender Man soul and shacked up with her own Father Elrond. After Aragorn abdicated the throne the “Mouth of Sauron” took over the throne of Gondor and he, in turn, made the Nazgul his privy council.

5.)  Gondor families started adopting lovely little Easterlings and accused everybody else who was not doing the same of sinning. And with each adopted Easterling, Haradrim, and Umbarian the Churches in Gondor rang their bells and celebrated their nobility for being so caring.  Indeed, even when it was clear that the Easterling, Haradrim, and Umbarian adopted children were corrupting their own seed, it didn’t matter since the Easterlings, Haradrim and Umbarians were a missionary projects.

6.) The Gondorian Naval forces were disbanded when it was realized that the Pirates of Umbar were simply “misunderstood.” The leadership of Gondor came to realize that the Pirates of Umbar would instantly drop down their weapons once they would see the tolerant shores of Anfalas.

7.) Equality was finally arrived at in the West when the Pukel men were invited to intermarry with the women of Dale. Also, Elves and Dwarves began to have marital concourse so that a new race of Dwelfs was formed. The Dwelfs though were a insecure people never having a clear identity of who they were.
 8.) The Wizards were found out to be of a long ignoble line made of the limited quantity of something called “White Light.” These Wizards were created by the wicked Valor and so finally understood to be as wicked as Grima Wormtongue had once warned King Theoden about.  Wormtongue knew all of this all along! Oy vey, Wormtongue! You have always been our greatest ally!
 9.) Galadriel was the great great great Grandmother of Angela Merkle and like her illustrious great great great Granddaughter was a key link in finally inviting the natural enemies of the Elves to integrate into Lothlorien.

10.) Gollum was declared to be a great civil rights leader and a Middle Earth holiday was established in his honor, during which the utes of Gondor would celebrate his contributions to cultural diversity by pillaging and ransacking various Merchants of Gondor while playing a game called Out-Knock. Raw Fish was considered a delicacy among the Utes during this celebration.  Indeed, eventually a Statue was raised of Gollum in the Hobbiton city square. (The statue though was made by a woodelf and as such Gollum, in his statue, looked suspiciously like a wood elf.) Further, every city in the West, large or small, had a street named ‘Gollum Smeagol –The King,’ Street.

Later it would be discovered that “Doctor” Gollum Smeagol — The King,  had plagiarized large portions of his Ph.D. dissertation, as well as his iconic “I Have a Precious” speech, from the writings of several Elven academics and at least one River-folk preacher.  Also, later it was celebrated that Dr. Gollum Smeagol — The King, had also plagiarized large portions of his “Letter from a Wood-Elf jail” correspondence.

11.) Black Hearted Huorn Ents tried to fit into the ruling councils of men but, always needing a filibuster just to introduce themselves, they had long since gone, once again, looking for Entwives.

Hat Tip — Habakkuk Mucklewrath, Durand Gregory, Dunns Thomas,  Cherry Nathanson.


Luther’s Handling of Law vis-a-vis Calvin’s Handling of Law

According to Dr. George Lindbeck’s essay, “Martin Luther and the Rabbinic Mind,” Luther’s ‘controversial-theological’ writings emphasize that Christians must be free from the law. The Law in its usus civilis (‘lack of moral freedom’ vis-a-vis demands) is socially necessary but individually corrupting. This is so because it makes the individual more sinful by making them hypocritical. In its usus theologicus the law reveals sins and God’s terrifying accusations, but also reveals to the exposed sinners their need for salvation. Christ frees the Christian from this coercive and accusatory law. In the Lutheran catechisms, however, the Mosaic law is not called Lex or Gestez but ‘teaching.’ Here Luther praises the law as a complete guide for human life. It inculcates ‘fear, love, and trust in God in all things’ and thus tells us how all the other commandments are to be obeyed. Luther’s negative assessment of the law in his ‘controversial-theological’ also marks dispensationalism. Both tend to pit law and works against gospel and grace. Calvinism, by contrast emphasizes the third use of the law. In Calvin’s view the law is God’s gracious gift to His people in both dispensations, mirrors God’s moral nature, and points to the way of life. In Calvin’s view the usus pedagogicus is due to human depravity, not to weakness in the law in contrast to the gospel (John Calvin, Commentaries on the Epistle of Paul to the Romans … see also Institutes of the Christian Religion 2.7.4; 2.7.7). In Reformed theology (WCF 19) the moral Law codifies the eternal moral law, already known to Adam in conscience in earlier revelations. In this system of theology the law still is of ‘great use’ to believers and unbelievers because it ‘directs them to and binds them to walk accordingly … It is likewise of use to the regenerate, to restrain their corruptions.’ Reformed theology also distinguishes between the eternal moral law, the historically conditioned, judicial law for Israel’s courts and the typical ceremonial law for the house of God.

Bruce Waltke
An OT Theology — pg. 436 (Footnote #50)

I Get By With A Little Help From My Friends … Mickey Henry; A Christian Apologetic For Open Carry During Church Worship Services

Mickey Henry is a non de plume of a personal friend of mine who was recently rebuffed by his Church “leadership” for daring to open carry in Church in a state where to do so is legal. This is a letter he wrote to his leadership after being told he may not open carry in his “conservative” Church. Try to keep in mind that there was a time in the history of our country when it was not uncommon for men to carry their weapons to Church. I think that Mickey’s letter is convincing.

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Dear Elder Donnie

Since concealed carry is encouraged, we share a lot of common ground concerning self-defense and the errors of pacifism. Suffice to say, armed defense of innocents is simply the application of the positive requirements of the Sixth Commandment. The crux of disagreement, then, is open vs. concealed. Here, in brief, are my arguments for open carry:

1. I am of the strong opinion that open carry acts as a deterrent to violence. Open carry is essentially a clear statement that acts of aggression will be met with strong resistance.

2. To Christ is given all authority; all earthly authority is thus derivative. Because we Christians confess Christ as Lord, submitting to His Law-Word, Christians have a unique responsibility to rule under Christ as His earthly vicegerents. We are, in fact, commanded to do so by the Dominion Mandate. Weapons and related imagery, such as swords, spears, maces, the fasces, halberds, etc., are the customary tokens by which power and authority are symbolized and commonly recognized (the instruments of the death penalty are identified with the authority to execute the death penalty). I open carry as a visible symbol of my submission to Christ’s Law-Word, and my willingness to use the authority He has given me to defend my family and other innocent life.

3. Just as the Gospel is made clear in the symbols and liturgy of the Church, there is a certain visible representation of the Law-Grace dynamic in the open carry of weapons by confessing Christians: grace and mercy to the innocent, justice for those who would transgress His Law.

4. The degenerate culture around us tolerates Christians only if we are weak and impotent. But we are to be standard bearers, a city on a hill, no matter the spirit of the age. I am glad that a number of the men at Redeemer do carry weapons, but open carry makes manifest that ours is a vital faith, and we will not cower or lower ourselves to the popular image of the ineffectual Christian man engendered by the enemies of God.

5. As to scaring away visitors, I humbly submit that this is an expression of the “attractive Gospel” theories of the Kellerite/New Calvinist movement, and is at odds with the historical understanding of Calvinism. A work of God’s grace on His elect is to overcome their sinful aversion to the practical outworking of His Law. Large families, homeschooling, modest dress, infant baptism, all male leadership, advocacy for traditional marriage – these things and others in open view at Redeemer are offensive to the broader culture and even to some of our brethren in other denominations, but we practice them as the people of our Lord and Savior, and depend on the sufficiency of His grace to reach those who visit us. Additionally, this being Texas, I have little doubt that at least some visitors would be attracted by a sign of such vitality.

I Get By With A Little Help From My Son …

“… Israel assumed that the messianic king would be a political ruler and world conqueror, so that it equated the Kingdom of God with an historical state, a greater and world-wide Rome, as it were. The idea of government was equated with the state. This equation was radically pagan. In pagan antiquity as today, the state was seen as a divine-human order, and as the over-all lord and sovereign. In such a view, all things have their being within the jurisdiction and only with the approval of the sovereign state. Religion, art, family, school, and all things else are departments of the state and cannot be allowed to exist in independence of it. The state thus usurps the over-lordship of God and becomes God on earth. No area of freedom can exist outside the state: freedom becomes a privilege granted by the state and subject to its conditions.

Christianity, by asserting the supreme lordship of Christ over Caesar and all other human institutions, reduced the state to its Biblical dimensions, as a ministry of justice (Rom. 13:1-6).”

R.J. Rushdoony; pg 70, IBL II.

I am writing this out of frustration in seeing many people view Donald Trump as the president that will make America great again. In truth, as per the quote above, we will not be able to reform or make America great again (if it ever was great) through the civil realm. In point of fact, when we look to that area of government to create reform and to restructure areas where they do not belong, we are engaging in not only a pagan thought, but a Talmudic pagan thought. I will call people’s attention to where Jesus told Peter, after he had struck the ear off the high priest’s servant, “those who live by the sword, die by the sword.” If Rushdoony is correct in the above passage, which I believe is obvious, then a proper understanding of this passage would be that those who look to the state, die by the state, as the state’s administrative role has always been the sword. If Peter was faulted for expecting our Lord Jesus Christ to be a political savior (for lack of a better term), how much more are Christians to be faulted for expecting reform to come from someone who believes or would use the civil realm to dominate every other sphere. Therefore, as Christians, we are not allowed, per God’s law and Christ’s command, to advocate, vote, or participate in any function that furthers the state being used or seen as political savior, for that would be burning incense to Caesar.

So what must we do then, as there is no candidate and will be no candidate that is running on a platform of removing civil government intrusion? Should we not participate in the civil government functions at all? Certainly not. I believe we should do as God has commanded and not only obey Him by tithing to a faithful repository of the Church, but tithing to a faithful repository of the civil government. And by this, I do not mean the taxes we pay to the usurpers in the civil government. (The method you used to prevent that thievery is something I will leave up to conscience.) However, we as God’s people are still required to tithe to a faithful civil government. If none is in existence, then we should set the money aside as sacred and holy to the Lord until the time we can form or find one. Yes, I am suggesting to do as God commands and, like Gideon, send all the hosts away so that there are only three hundred men remaining. It is not the horse or the strength of men that win the battle, but it is the strength of God, and He has given us set rules and commands, though they may seem small or insignificant, they are much more powerful than any false vote for a king.  God is the omnipotent ruler, and if we look for reform, we must look to Him and His laws, and first apply them in our lives so that people may say who is this and what God do they serve?

If the Scripture is not enough, we can look to history and see what the early Christians did by setting up their own courts, and their own judgment halls, and abiding by them, so in the end the political savior had to accept their dominance of that sphere or face internal destruction.

In summary, we should not let our emotions become entangled with any political savior who seeks to rescue us through the use of civil government. We should not consider the money stolen from us in taxes to be the tithe that the Lord has commanded us to give to the state. If we engage in either of these practices, we run the danger of facing the Deuteronomic curses. We should set aside money to a faithful civil government so that the Lord’s commands might be obeyed, and His promised blessings received. For God is the omnipotent sovereign, and though the nations conspire against Him and His people, He will laugh at them in scorn and run the threshing wheel over them, causing them to be chaff in the wind. As He has promised, so it will be.

Anthony McAtee