Pilate vs Christ? Henry vs Pope? Byzantine vs Islam? Fiat vs. Silver?
This Sunday Silver Sermon highlights the Quarter Finals
Foreword: I was raised in a church with a bizarre origin
My journey with the Episcopal Church began with my baptism and confirmation, and later my marriage in El Paso.
I've been an irregular participant in various Episcopal churches across different cities. The Episcopal Church, in many ways, is similar to Roman Catholicism, but with a key distinction-there is no Vatican governance. This difference is often summarized by saying, 'It's like Catholicism, but there is no Pope.'
However, the Episcopal denomination, often referred to as "Catholic light," has an intriguing and very controversial origin.
It all began with King Henry VIII's desire for a divorce. Yes, this is the same King Henry VIII who infamously had two of his wives beheaded by his command. When the Pope refused his request, Henry took matters into his own hands and established the Church of England, which later became the Episcopal Church.
Moreover, King Henry VIII (the evil dude who beheaded two of his wives) then seized Roman Catholic land, including that of monasteries, after breaking from the Pope and establishing the Church of England.
After King Henry VIII stole the land, he sold it, and the proceeds were given to supportive nobles.
Another reason I am discussing the Episcopal denomination is that, like you experience in Roman Catholicism, reciting the Nicene Creed before Communion is part of the Episcopal liturgy.
There is a line in the Nicene Creed that goes “For our sake He was crucified under Pontius Pilate; He suffered, died, and was buried.” It’s a weird thing to put in there in my humble opinion.
That line “He was crucified under Pontius Pilate” always bothered me and here is how I interpret things differently than the Nicene Creed.
The line "suffered under Pontius Pilate" seems at odds with historical accounts. Pilate, despite finding Jesus innocent, attempted to release him three times. However, he ultimately succumbed to crowd pressure when warned that sparing Jesus would make him "no friend of Caesar." This threat likely motivated Pilate to prioritize his own political survival over justice, as being seen as disloyal to Caesar could have severe consequences. Thus, Pilate's decision was more about self-preservation than a straightforward execution order
Nevertheless, today's Sunday Silver Sermon is not about King Henry VIII. Instead, it's mostly about another King (but not the version of a King we're traditionally taught in the Political realm when studying about Emperors or Kings and Queens.)
The Cross of Misunderstanding:
Jesus Murdered Over Rumors of Threat to Roman Rule
During Jesus' trial before Pontius Pilate, a pivotal exchange occurred regarding Jesus' kingship. Pilate asked, "Are you the King of the Jews?" Jesus replied, "You say so" (Luke 23:3). In John's account, Jesus elaborated, stating, "My kingdom is not of this world. If it were, my servants would fight to prevent my arrest... But now my kingdom is from another place" (John 18:36).
By saying His kingdom is not of this world, Jesus meant that His authority and dominion were spiritual rather than political or earthly. He was not claiming a temporal throne or seeking to overthrow Roman rule. Instead, Jesus' kingdom was about spiritual truth and redemption, transcending human political structures. This distinction was crucial, as it clarified that Jesus' mission was not to challenge Roman authority but to bring salvation to humanity through His teachings and sacrifice.
Jesus was brought to Pilate by the Jewish leaders early in the morning after His trial before the Sanhedrin. They accused Him of subverting the nation, forbidding payment of taxes to Caesar, and claiming to be "Christ, a king" (Luke 23:1-2)
Pontius Pilate did ask Jesus if He was a king multiple times during His trial. While Jesus affirmed His kingship indirectly, He emphasized that His kingdom was not worldly but spiritual. Despite finding no guilt in Him, Pilate ultimately succumbed to political pressure and sentenced Him to death by crucifixion. This trial highlights both Pilate's struggle with maintaining order and his reluctance to condemn an innocent man
Under pressure from the Jewish leaders and crowds, who argued that releasing Jesus would make Pilate disloyal to Caesar, Pilate sentenced Jesus to crucifixion (John 19:12-16) The chief priests declared, “We have no king but Caesar” when Pilate asked if they truly wanted their "king" crucified
As we transition from the first century to the 700s, a fascinating yet ironic development emerges. In response to the rise of Islam, the Byzantine Empire, under the pressure of political and religious competition, began minting coins featuring the image of Jesus Christ.
This move was part of a broader strategy to assert Christian dominance and counter Islamic influence. However, this decision represents a profound misunderstanding of Jesus' teachings. During His trial before Pontius Pilate, Jesus explicitly stated, "My kingdom is not of this world" (John 18:36), emphasizing that His mission was spiritual, not political. This statement underscores that Jesus' focus was on a kingdom of truth and redemption, not earthly power or political maneuvering.
The use of His image on coins, therefore, stands in stark contrast to His original message, highlighting how metaphors of kingship were misinterpreted and co-opted for political purposes.
This leap in poor judgment not only reflects a misreading of Jesus' intentions but also demonstrates how religious symbols can be repurposed in ways that their original proponents would have found alienating.
Introduction to Economic Sanctions and the Byzantine Empire's Use of Coinage
Economic sanctions have been a tool of international relations for centuries, often used to exert pressure on adversaries without resorting to military action. One intriguing example of using currency as a form of sanction involves the Byzantine Empire's decision to mint coins featuring the image of Jesus Christ. This act was strategically aimed at limiting the adoption of Byzantine currency among Islamic populations, who were averse to images surrounding Christianity.
Byzantine and Islamic Relations
In the late 7th century, the Byzantine Empire and the Islamic Caliphate were engaged in a series of conflicts and propaganda wars. The Byzantines, under Emperor Justinian II (r. 685-695, 705-711), introduced coins with the image of Jesus Christ on them. This was a significant departure from previous Byzantine coins, which typically featured the emperor's portrait. The introduction of Christ's image was not only a religious statement but also a strategic move to differentiate Byzantine currency from that of the Islamic world.
The gold solidus minted under Justinian II is a notable example of this policy. It featured a bearded image of Christ, known as the Pantokrator, holding the book of Gospels and blessing with his right hand. This imagery was unprecedented in Byzantine coinage and marked a shift towards emphasizing religious identity on currency.
Islamic Response and the Development of Aniconic Coinage
The Islamic Caliphate, under Caliph Abd al-Malik (r. 685-705), responded by developing a distinctively aniconic style for their coins. Initially, some coins may have included figurative representations, possibly of the caliph or Muhammad, but these were quickly replaced with purely epigraphic designs featuring verses from the Quran.
This change was partly driven by Islamic prohibitions against depicting living beings, especially religious figures, but also served as a counter-propaganda measure against Byzantine religious imagery.
Using Currency as a Sanction
The Byzantine decision to feature Jesus Christ on coins can be seen as a form of economic sanction aimed at limiting the acceptance of Byzantine currency in Islamic territories. By incorporating a religious image that would be unacceptable to Muslims, the Byzantines effectively created a barrier to trade and currency exchange with the Islamic world. This strategy leveraged religious differences to achieve economic isolation, a tactic that has parallels in modern economic sanctions, where restrictions are often used to influence political or economic behavior.
The Byzantine Empire's use of coins featuring Jesus Christ represents an early example of using currency as a tool for economic and cultural differentiation. This act not only reflected the religious tensions between the Byzantine and Islamic worlds but also demonstrates how currency can be manipulated to achieve strategic goals, akin to modern economic sanctions. The response from the Islamic Caliphate, in adopting aniconic coinage, underscores the complex interplay between religion, politics, and economics in shaping international relations.
Justinian II's strategy of depicting Jesus Christ on Byzantine coins was a deliberate move to reinforce the empire's Christian identity and maintain cultural and religious boundaries. By making these coins less appealing to Muslims, Justinian II ensured that Byzantine currency remained closely tied to its Christian heritage. This helped maintain a clear distinction between Byzantine and Islamic cultures, which was crucial during a period of significant religious and political change.
The decision to limit the adoption of Byzantine coins in Islamic territories also allowed the empire to maintain greater control over its economic systems. This control was important for managing trade, taxation, and the overall stability of the Byzantine economy. By discouraging the use of Byzantine coins in Islamic territories, Justinian II may have aimed to reduce the empire's economic dependence on trade with the Islamic Caliphate. This could have helped the Byzantines maintain more independence in their economic policies and trade relationships.
However, this strategy came with potential drawbacks. Limiting trade opportunities and contributing to economic isolation were significant risks. Despite these challenges, Justinian II's approach was primarily driven by religious and political considerations rather than purely economic ones. The depiction of Christ on coins sent a strong political message about the Byzantine Empire's commitment to Christianity, reinforcing internal cohesion and projecting a unified religious identity externally. This was vital for maintaining legitimacy and authority, especially during a time when religious symbols carried immense political weight.
It can be glorious and transformative to have Christian themes on coins as long as the intent is inclusion versus the Justinian strategy of exclusion
In contrast to Emperor Justinian II's strategy of exclusion, a modern initiative seeks to promote inclusion through a coin featuring religious symbolism.
This initiative involves minting coins in various denominations (full ounce, half ounce, quarter ounce, and 1/10 ounce) that honor Mary, the Mother of God.
Unlike Justinian's coins, which aimed to deter Muslim adoption, these coins are designed to encourage widespread use and acceptance, particularly through charitable acts like giving alms.
Inspired by the apparitions to Saint Catherine Labouré, this initiative aims to create an alternative to the fiat currency system, which is designed for funding wars and exaggerating economic inequalities through inflation.
By using a medal system based on precious metals, it seeks to establish a more stable and equitable economic framework. This approach not only fosters religious devotion but also addresses global issues like wealth disparities and the negative impacts of fiat currency. By promoting a system rooted in religious values and tangible assets, it offers a vision of a more just and peaceful society.
end of segment
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