Whether a true believer or a skeptic, the bible does have relevant lessons to teach us about ourselves, society, and humanity. Most of these lessons come in the form of parables which, like it or not, ring true more often than they mislead. One cannot take Job as literal; the greater impact is in the context and concepts presented. This reflects the literal definition of parable from the Greek: to throw alongside.
If you are at all familiar with algebra and mathematics, the concept of a parabola is clear. Two lines diverge from a single focal point, tracing exact but mirror reflections of the other. The purpose of parables in the bible is to instruct, providing a perspective of merit.
One of the most compelling parables deals with socio-economic issues affecting the Jewish people under Roman law. There is a spiritual dimension as well, but we are not here to address that.
There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day. But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table. Moreover, the dogs came and licked his sores. So it was that the beggar died and was carried by the angels to Abraham's bosom. The rich man also died and was buried. And being in torments in Hades, he lifted his eyes and saw Abraham afar off, and Lazarus in his bosom. Then he cried and said,
“Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.” But Abraham said, “Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted, and you are tormented. And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.” Then he said, “I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.” Abraham said to him, “They have Moses and the prophets; let them hear them.” And he said, “No, Father Abraham; but if one goes to them from the dead, they will repent.” But he said to him, “If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.” [Luke 16:19-31]
That last line is significant, bringing Santayana to mind: “Those who do not learn history are doomed to repeat it.” The original text was “Those who cannot remember the past are condemned to repeat it.” In its original context, the parable describes the inequalities and injustices that had become inherent to Jewish culture. It describes a privileged elite dining on riches while the greater masses struggled for scraps from their table. The Jewish hierarchy—priests, lawyers, scribes, Sadducees, and Pharisees had assumed the power to judge those of lesser means. The widow and her two mites come to mind. At the time, this juxtaposition was both spiritual and socio-economic.
In a very real sense, it has always been the model for society. Whether Jewish, Roman, Greek or Anglo Saxon, unequal and diverse classes have always plagued civilization. Consider the circuses of Rome, which only served as a diversion from crises faced by the masses—the mob. Bloodletting was a tried and tested entertainment that placated the mob, preventing it from exercising its true power. Throw in bread, which was a staple of the time, and the rulers could do as they pleased. It is not a stretch to compare that to professional sports and the entertainment industry of today. Often scripted, “Reality TV” has silenced mundane concerns. I cannot scan the news without stories about the Kardashians, the British royalty, or a cacophony of celebrity antics. They have become a conduit for our yearnings. We get scraps from the table while they dine on riches.
That may be a harsh commentary, perhaps exaggerated, but fundamentally correct. We have become a conglomerate of societies seeking self-gratification—through entertainment, alcohol, and drugs. The quicker the gratification, the better. Marx called religion the opiate of the masses, but that includes self-indulgence and self-gratification. Religion satisfies a need, just like marijuana, cocaine, or the Kardashians.
The greater problem is that crises continue to mount. Revisiting Santayana, one can say that the weight of history bears down on the present and is approaching critical mass. Greek Democracy collapsed under the weight of authoritarianism and expansion. Roman collapsed under the weight of its own hubris. There has always been a diverse disparity between rich and poor, the privileged and the oppressed. Voltaire expressed it perfectly: The comfort of the rich depends upon an abundant supply of the poor. This is even more true now and its not an issue of left/right or liberal/conservative. Both sides of the parabola have their privileged elite and oppressed masses.
It bears repeating: The weight of history bears down on the present and is approaching critical mass. Look at who suffers from coronavirus—the elderly, infirm, minorities and those dedicated to serve them comprise most deaths from the virus. Lazarus again. Meanwhile, the privileged elite dine on their riches, unconcerned for them.
It is not hyperbole to say that we’ve passed the point of no return, whether the issue is climate, population, finite resources, racial and social justice, or simply living.