Cranmer at the stake, 1556. Note: he holds out his right hand to the flames - the one that signed his recantations.What is it about martyrdom that communicates (if it does)? This question asks at a deeper level: what is it in martyrdom, coming as it does out of a precisely Christian understanding of the world, that is able to be meaningful enough in the terms of a world view that is at least at face value utterly hostile to it? The word of the cross is a skandalon – and so are its re-enactments. In the first instance this question must be answered by saying immediately and of course that it is nothing but only the Spirit of God himself that illuminates this enactment of the gospel of Jesus Christ as a testimony to the truth. This ought not be conceived narrowly: the effects of a Christian martyrdom include not only the conviction of the individual but also the transformation of the political and social order.
But it is also possible to speak on the human side of the question: the witness of the martyr occurs within the human sphere of speaking and listening, acting and observing. This question is addressed by Kevin Vanhoozer in his recent work entitled The Drama of Doctrine. Fittingly, he uses in the book the motifs of the theatre and performance with which to describe Christian speech and action as it is generated and responds to divine speech-acts. For Vanhoozer, martyrdom as an imitation of the cross of Christ is an embodiment by the church of the gospel it preachers. As such, nothing is more alienating to the world: by acting in this way the church ‘throws into question Everyman’s everyday assumptions about the meaning of life and the human good’. This has almost exactly been our contention throughout this thesis. But it is not only given a critical function: martyrdom is a dramatic performance of the doctrine of the atonement; it is the ‘quintessential form of prophetic action’. As Brad S. Gregory writes (of the Reformation period):
More dramatically than sermons, catechisms, or common worship, martyrdom trumpeted what was at stake in disputes over the content and practice of true Christianity.
As a drama, then – a narrative performed, or enacted – martyrdom invites the outsider to consider the truth to which the martyr testifies. In martyrdom, speech and action are spectacularly united
4 comments:
martyrdom is a dramatic performance of the doctrine of the atonement;
In martyrdom, speech and action are spectacularly united
These are very interesting insights.
thanks ched! I try!
Hi Michael,
I've been reading your page for a while but this is the first time I've posted. I'm in the EU at usyd, so have found you through the blogs and sites of other past members.
I've been coming back every now and then to your thoughts and posts on martyrdom (& thanks for all the thought provoking material) however, something that has come to mind while reading this last post, was to ask whether you'd had any thoughts on those who "abandoned" martyrdom?
The reason I ask is that I finished some work last year on Peter Martyr Vermigli (very strong Cranmer links - hence the association with this post). He wrote one or two interesting letters essentially defending his self exile, which thus meant his flee from persecution and possible martyrdom. These letters were also an encouragement to those protestants/non Roman Christians to persevere amidst impending doom - Martyr was "forced" to flee due largely to the rise of the counter reformation. I didn't touch on any of this specifically in my work, I simply came across them in my reading.
I'd be interested if you'd had any thoughts on these "abandoners"?
thanks,
tim r
I'd love to see those letters. The short answer is, no, I haven't given this matter enough thought and your comment is a goad to me to get on with it. Because this issue has been a vexed one in Christian history, an issue that has caused real pain and division and despair. Certainly, the donatist crises were generated by exactly this: there were those who believed that denial of Christ was a permanent apostacy. They have good scriptural grounds.
That's not quite the same as fleeing. Jesus told his disciples to flee of course (Mk 13)... Athanasius was a great fleer and so was Cyprian, though in the end Cyprian was able to face the music. I guess we have to allow room for the fact that Christians are not masochists, and are not life-haters. They have to exercise wisdom and judge as best they can where their testimony to Christ will best be given at any given time.
Which is to say: 'how long is a piece of string'?
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