April Murder

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April 19, 1993: Seventy-nine people die, including 21 children, when the FBI conducts a dawn assault on the Branch-Davidian compound in Waco, Texas. The cause of the uncontrollable inferno that killed so many is still a point of controversy.

April 19, 1995: The Alfred R. Murrah Building in Oklahoma City is bombed, killing 168 (of which 19 were children) and injuring over 800. Timothy McVeigh, Terry Nichols, and Michael Fortier are all later convicted for their parts in this tragedy. McVeigh is executed in 2001.

April 20, 1999: Eric Harris and Dylan Klebold massacre twelve students and a teacher at Columbine High School just west of Littleton, Colorado. Twenty-four others are wounded. Harris and Klebold commit suicide at the scene.

April 16, 2007: South Korean émigré Cho Seung-Hui kills 32 (and himself) and injures 29 during two separate rampages on the Virginia Tech campus in Blacksburg, Virginia.

For future reference, it might be prudent to be extra careful during the third week of April next year and in all years after that. In the past fourteen years, 292 people were killed in the above four April mass murders in the United States, and perhaps others could be added to the tally.

Most "rational" people would conclude that the chronological convergence of these atrocities is merely coincidence, that there is no evidence that links them, and they are probably right. There are more differences than there are similarities. But, just for kicks, let us consider the possibility that these tragedies are connected. What are the commonalities among them?

First, there are the dates, of course. On the Gregorian calendar, they all occurred within four days of each other, in different years. Conventional wisdom suggests that the Oklahoma City Bombing was specifically timed to occur on the anniversary of the Waco Assault, in retaliation for the government's unlawful use of power against its own citizens. The Columbine Massacre may also have been planned for April 19, as both killers mentioned on videotape that they intended to top the carnage of the previous mass killings, but the making of propane bombs delayed their plans for a day. So far, no word has come out that Cho timed his killing spree to coincide with the others. For what it is worth, Adolf Hitler's birthday was April 20, 1889.

Second, there are the large casualty figures. The smallest of them, the Columbine slaughter, totaled 39 dead and wounded, including the perpetrators. Cho's rampages caused 62 casualties; the FBI's assault, 79; and McVeigh's bomb, nearly 1,000. While none of these figures approach the nearly 3,000 deaths of September 11, 2001, they are nonetheless atrocious, and in the Columbine and Blacksburg murders, very personal. Also, the first two tragedies killed high numbers of children (21 and 19, respectively), while the last two were perpetrated by students on school campuses, leaving many students dead (12 and 27, respectively). Finally, the last two also ended in the suicides of the killers.

Third, there are the killers' grievances. All of them, including the FBI, felt justified in taking multiple lives in retaliation for real or imagined offenses committed against them. As an agency, the FBI was frustrated and confused by the unorthodox beliefs and staunch resistance of the Branch-Davidians, and its morning assault appeared to be an over-the-top response to this defiance. Allegedly, McVeigh and his cohorts used their bomb to express their indignation against the federal government. Columbine killers Harris and Klebold evidently struck out against those who looked down on them and bullied them. Cho's "multi-media manifesto" rails against rich, pampered, dissolute Americans. While none of these gripes justify mass murder, they provided rationales for their homicidal behavior.

But there is a fourth commonality that too few people—and even fewer media pundits—are comfortable in pointing out: All four of these atrocities were acts of pure evil. Americans are so liberal and humanistic in outlook that they can hardly imagine, much less verbalize, that some of their fellow citizens are evil people. The "experts" provide them with convenient dodges: The killers had "issues"; they were "disturbed"; their frontal lobes had been "compromised," making them unable to control themselves; they had been led astray by violent video games or movies; they had been trained to kill in war or in their line of work; etc., ad nauseum. Why can many not accept the fact that there are genuinely evil people who do indisputably evil things?

In an insightful commentary on the Virginia Tech massacre, Wall Street Journal columnist Peggy Noonan relates her conclusion about the matter:

The most common-sensical thing I heard said came Thursday morning, in a hospital interview with a student who'd been shot and was recovering. Garrett Evans said of the man who'd shot him, "An evil spirit was going through that boy, I could feel it." It was one of the few things I heard the past few days that sounded completely true. Whatever else Cho was, he was also a walking infestation of evil.

The reason for evil being so unimaginable in present-day America resides in her citizen's rejection of revelation and enthusiastic embrace of so-called scientific reason. Science cannot empirically test evil, nor its ultimate source, Satan the Devil. Having spurned the Bible's warnings about "the god of this age" (II Corinthians 4:4), who has deceived the whole world (Revelation 12:9), and accepted on faith that human nature is on an evolutionary course toward perfection, many people never really consider if true wickedness even exists. They coin euphemisms to describe evil acts: They become "crimes," "tragedies," "misdeeds," "atrocities," "psychopathic violence," even "outbursts of a tortured soul." And by ignoring the existence of evil, they bar themselves from seeking real solutions to it.

Proverbs 8:13 says, "The fear of the LORD is to hate evil; pride and arrogance and the evil way and the perverse mouth I hate." When so many in this nation forsook the fear of God, they failed to hate evil, and evil, unrecognized and ignored, began to grow and spread, breaking out in murder and mayhem in April and September and in every other month of the year. Until Americans once again acknowledge the presence of evil within the "desperately wicked" human heart (Jeremiah 17:9), they will not be able to devise viable solutions to counter it. And if they refuse to change their approach, the days of Noah are at hand (Matthew 24:37).

Jedi Versus Sith

While on vacation in Southern California with my family, we were able to attend a first-day showing of Star Wars: Episode III Revenge of the Sith. It was entertaining in the usual George Lucas, explosive-special-effects way, and this episode's plot answered most of the lingering questions fans of the Star Wars double-trilogy had. In the film, Lucas depicts the decline and fall of young Anakin Skywalker, who becomes Darth Vader, the dreaded villain of the original Star Wars trilogy (Episodes IV through VI). His downfall takes him from being perhaps the most powerful Jedi, using the Force for good, to being the still very powerful junior member of a Sith duo, practitioners of the Dark Side.

At one point in the film, Skywalker himself explains the difference between a Jedi and a Sith. The Jedi use their powers for the good of others, while the Sith employ theirs to bring about their selfish ends. While the Jedi and Sith are not in any way Christian figures, they represent the classic difference between good and evil. Those who are good put their own desires aside to work for the betterment of others or for society, while the evil undertake schemes and stratagems to amass for themselves. As Herbert Armstrong put it so simply, this is the way of give versus the way of get—the way of God as opposed to the way of Satan the Devil—the way of outgoing concern against the way of selfishness. It is choosing the Tree of Life in opposition to choosing the Tree of the Knowledge of Good and Evil.

Having strayed from the narrow, difficult, selfless path of the Jedi, Anakin takes the broad way that leads to destruction (Matthew 7:13). His hubris in thinking he could find a way to forestall death—to save his wife's life—causes him to see events through a narrow prism of selfishness, and forces him to make terrible, escalating, life-altering decisions that place him squarely on the side of evil. By the film's end, he is no longer a man but a monster—and his wife dies anyway.

Literature is full of falls from grace, men making Faustian bargains in exchange for power, wealth, victory, or some other desire of their hearts. Lately, the trend of these stories has been to redeem the fallen hero with a deathbed repentance, much like the ultimate destiny of Anakin Skywalker/Darth Vader, whom his son Luke "saves" in Episode VI. On the other hand, J.R.R. Tolkien in The Lord of the Rings far more realistically sends a similar character, Saruman, to his doom unrepentant. Tolkien, a devout Catholic and Oxford don who was well-read in Christian and Classical literature, had a better perspective on man's heart of darkness (Jeremiah 17:9) than does George Lucas, who leans more toward the mystical Eastern philosophies, which see the human heart as ultimately good.

Nevertheless, we can learn a few true, spiritual truths from Lucas' treatment of Anakin Skywalker, particularly about probably the most dangerous attitude of all: selfish pride or selfish ambition (see Philippians 2:3; James 3:14-16). This is the attitude Satan and Vader share and which blinds them both to their folly. Both start from positions of tremendous power and awesome potential but are not satisfied with what they have—both want more for themselves. Their discontent with their positions drives them to rash acts, though both probably have what they feel are valid justifications for their actions. Satan probably believed he could govern the universe just as well as God—if not better (Isaiah 14:13-14), while Vader's seemingly more complex motives boil down to the same thing: He wants to control everything around him.

Both villains meet with similar fates. The Covering Cherub is thrown down in ignominious defeat (Ezekiel 28:16) and restrained in power (Jude 6), becoming the terrible Satan, enemy of God and man. The Chosen One, prophesied to bring balance to the Force, is also cut down, hideously burned, three of his limbs severed, able to survive only through artificial means. What is more, from that time forward both wage unrelenting war on anything "good."

What lessons can we learn from this film?

1. The end does not justify the means. Just as good fruit cannot be produced from a bad tree (Matthew 7:18), good outcomes cannot result from evil deeds (see Romans 6:1-2, 12-14, 21, 23).
2. "Evil company corrupts good habits" (I Corinthians 15:33). Those with whom a person frequently fellowships have great influence on his thoughts, words, and deeds. Running with a bad crowd eventually makes one bad too (Proverbs 1:10-19).
3. Power corrupts if it is not constrained by even more powerful morals and ethics (Deuteronomy 17:14-20). God is all-powerful, but in His hands it is wielded with justice, mercy, and equity because He lives by the law of love (I John 4:8, 16), which is given to us in the principles of the Ten Commandments (Exodus 20; Deuteronomy 5; see Matthew 22:36-40).
   
4. A person can fall from grace (Matthew 3:12; John 15:6; Hebrews 6:4-8; 10:26-31). There is no such thing as eternal security; one's salvation is conditional—if he continues to live God's way of life (see Colossians 1:21-23). No matter what one's potential, he must be constantly vigilant to reject evil and do good, or he will stumble and perhaps fall.
5. There are no shortcuts to eternal life. There is only one way to immortality, and that is through Jesus Christ (Acts 4:12; Romans 5:21; 6:23; I John 5:20). All other ways end in death.

There are doubtless many more lessons that we can learn from this iconic movie. Though we may joke about going over to the Dark Side, for Christians the struggle against it is a reality. As Paul writes in Romans 13:12: "The night is far spent, the day is at hand. Therefore let us cast of the works of darkness, and let us put on the armor of light."