Lol… Catholics are great… what else do we do on a Saturday moring but debate?
AndrewL,
It seems that one crux of your argument is the identification of spritual harlotry as (by necessity) a characteristic of apostasy among God’s people. I read your arguments with great interest, and would like to compliment you pentrating insights into the most common uage of the image of prostitution in the prophetic books of the Bible.
Nonetheless, I challenge that conclusion.
Chilton’s comments on the spiritual harlotry of Nineveh are correct. Having forsaken their reentence and turnign to God has made them harlots. Still, it is difficult to contend that Tyre “was converted to the worship of God.” 1 Kings 5 and 9 only establishes that Israel and Tyre enjoyed a political alliance, and perhaps that the people of Tyre accepted the worship of YHWH. No reference is made to the influence of that worship, nor to any rejection of other gods on the part of the Tyrans, such as would place them in a spiritual relationship with God. (A spiriual relationship with God demanded repentance for wicked acts and a turning towards the worshipof YHWH alone). In a Near Eastern culture so prone to worship many gods, including foreign ones, Chilton’s claim demands more evidence. This is especially needed in the lght that the account of Tyre’s destruction (Is. 23:16-17) has very strong parallels to the prophecy of Rev 17.
However, an examination of other prophetic books illustrates a stronger flaw in Chilton’;s argument. Many nations are described as women, including Babylon. (Ps. 137:8; Jer. 51, 33, etc.) In Isaiah 47, the prophet laments over the (once) “virgin daughter of Babylon/Chaldees,” (v.1) to whom Israel was once delivered as a punishment upon God’s people. Now God issues crushing rebukes for her “sensual” behavor, (v.8) pride, and sorceries. (v. 9-15) Once again, we have clear prallels to the vision of Babylon’s doom in Rev 17-18.
One should reaize that identifying pagan worship as adultery, sensuality, or prostitution is not exclusively applied to God’s people. This is because altough Israel had a singular covenant relationship with God, all nations have ALWAYS been under the demands of God’s law and universal covenant. (Isaiah 24:5) The disobedience of the nations reckons them a violators of God’s plan for the world. Therefore, it is an unnecessary to identify Babylon with an apostate portion of God’s people. Pagan nations that persecute God’s people, including Babylon, have been also been painted as harlots, irrespective of their lack of a specific covenant relationship with God.
I believe that in view of Rev 17:18 (as you contended), the image of Babylon certainly applies to the city of Rome. I do not, on the other hand, support your conclusion that this image cannot apply to pagan Rome. I not only believe it can, but that it does. Pagan Rome – not the Church of Rome – persecuted the apostles, a detail you did not consider important enough to spend any time discussing. As for the denial that pagan Rome is represented in this passage beause the city of Rome "was never utterly thrown down in one hour with violence, famine and fire to such an extent that she ‘shall be found no more at all,’’ I remind you that the city of Rome met its swift (though long-anticipated destruction) durng the Barbarian attacks of 476 CE. The collpase of imperial power in the Western Roman Empire was gradual in coming (as it was long under threat of invasion and faced insurrmountable difficulties within its infrastructure, as was the case Babylon, Nineveh, etc.) but like these powers, when its hour did arrive…it arrived with one potent stroke.
For the most part, Rome, the most feared city of the Mediterranean, was reduced to ruins (many of which still stand to this day). It was found guilty for the blood of martyrs – apostles, church fathers, Christians, etc. Even though it adopted Christianity as its official religion in the fouth-fifth century, its government was still marked with corruption and excess. After centuries of forebearance, the city of Rome was punished. The Christians of the period saw the barbarian invasions as the scourges of God upon Rome.
Still, the destrction of Rome as prophesied in Revelation 17 probably represents a larger destruction of God’s oppressors at the end of time, and should not be narrowly defined as the destruction of the city of Rome itself. Athough the woman is defined as the city of Rome, certain indicators within the passage seem to suggest that John especialy has in view a future antichristian power (v. 9-10), typified by the city of Rome, but representing the full spectrum of God’s last day enemies.