The Dark Night in Denver: Groping for Answers
- Friday, July 20, 2012
The news hit the airwaves like a sudden onslaught, and the truth began to sink in. It has happened again. This time, 50 people shot while attending the midnight premier of the last in the Batman sequence, The Dark Knight Rises. According to press reports, a 24-year-old man burst into the crowded theater, wearing a gas mask and carrying an arsenal. After deploying what is believed to be tear gas, he opened fire with a shotgun, a rifle, and two handguns. At least 12 people are dead, and dozens are injured, many critically.
Over 100 police officers responded to the scene in Aurora, just a few miles from Columbine High School, where in 1999 two high school students killed 12 fellow students and one teacher in a rampage that also injured 21 other students. That school massacre became a milestone in the nation’s legacy of violence. Now, yet another Denver suburb joins that tragic list.
The inevitable media swarm focuses on the data first — the who, what, when, and where questions. Then they, along with the public at large, begin to ask the why question. That is always the hard one.
The same vexing but inescapable question comes every time a Columbine happens or an Anders Behring Breivik attempts to justify his mass homicide. How could such a thing happen? How could a human being do such a thing?
There is no easy answer to this question. The easy answers are never satisfying, and they are often based in the confused moral calculus of popular culture. We assume there must have been a political motivation, a psychiatric disturbance, a sociological pressure ... anything that will offer a satisfying explanation that will assure us. Wave after wave of analysis is offered, and sometimes some horrifying clues emerge. But the moral madness of mass homicide can never be truly explained.
Christians are driven by instinct to think in biblical and theological terms. But, how should that instinct be guided?
The Reality of Human Evil
First, Christians know that the human heart is capable of great evil. Human history includes a catalog of human horrors. The twentieth century, described by historian Eric Hobsbawm as the century of “megadeath,” included a list of names such as Adolf Hitler, Josef Stalin, Pol Pot, and Charles Manson. But those murderers did their killing from a distance, at least usually. Those who carry out the murders themselves are even more haunting to us. The young man arrested in this case, 24-year-old James Holmes, looks disarmingly normal.
The Fall released human moral evil into the cosmos, and every single human being is a sinner, tempted by a full range of sinfulness. When someone does something as seemingly unthinkable as this, we often question how anyone could do such a thing. The prophet Jeremiah spoke to this when he lamented, “The heart is deceitful above all things, and desperately sick, who can understand it?” (Jeremiah 17:9)
Human beings are capable of unspeakable moral evil. We are shocked by such atrocities, but only because we have some distance from the last one. We cannot afford to be shocked when humans commit grotesque moral evil. It tells us the truth about unbridled human sin.
The Grace of Moral Restraint
Second, we must be thankful for restraints on moral evil. Christians must not underestimate the potential of any human being — ourselves included — to commit moral horror. We know ourselves to be sinners, and we know ourselves to be capable of sins we do not actually commit. Why do we not commit them?
God restrains human sinfulness. If the fullness of human sin was set loose, humanity would destroy itself. God restrains human evil by several means. First, he has created us in his image, and at least part of this image is what we call conscience. The moral conscience is a powerful restraint on human evil, and for this we must be exceedingly thankful. At the same time, the human conscience is also warped by the Fall and no longer fully trustworthy. We have developed the capacity to ignore the conscience, torture the conscience, and even misdirect the conscience by moral rationalization. Nevertheless, the restraint of the conscience is fundamental, and for that we must be very thankful.
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