The Future Looks Bright: Peace

The Future Looks Bright: The Eternal Kingdom and King Jesus

Isaiah 11:1–10, John 14:25–30

Summary: Isaiah 11:1-10 and John 14:25-30 depict the promise of a brighter and eternal Kingdom under the reign of King Jesus, offering hope beyond the challenges of the present world and its politics.

Application: This sermon will encourage Christians to fix their eyes on the eternal Kingdom of God, finding hope and assurance in the promise of King Jesus' reign amidst the current challenges of national politics, division, and uncertainty.

Teaching: The Two Natures in Jesus

Called to Believe, Teach, and Confess: An Introduction to Doctrinal Theology Chapter 9: The Person of Christ

The disciples had traveled with Jesus, heard him teach, and seen him perform amazing miracles. After all of these experiences, Jesus took the disciples aside and asked, “Who do people say that the Son of Man is?” They responded that some thought that Jesus was John the Baptist, while others likened him to Elijah, Jeremiah, or another prophet. Then Jesus redirected the question towards the disciples. “Who do you say that I am?” (Matthew 16:13–18). It is an essential question for the disciples and for us. The world may give many different answers, but what do you think of Jesus? Who is he?

Called to Believe, Teach, and Confess: An Introduction to Doctrinal Theology Chapter 9: The Person of Christ

“Who do you say that I am?” Peter answered Jesus, “You are the Christ, the Son of the living God” (Matthew 16:16). Hearing this answer, Jesus said that Peter was blessed because he knew the truth. Peter hadn’t learned this truth from human beings but from God. Jesus is the Christ, the Son of the living God. Peter’s answer seems to be simple, but in reality, is summarizes the doctrine of the person of Christ in only a few words. Scripture teaches that Jesus is the Christ: a human being but also the Son of God. This one person has two distinct natures: a human nature and a divine nature. But what do these words mean?

Called to Believe, Teach, and Confess: An Introduction to Doctrinal Theology (Getting Our Vocabulary Straight)

For most of its history, Christian theology has described Jesus with these terms. He is one person with two natures. We should recognize that theology uses precise definitions for these words—definitions that are not always followed in other contexts. “Person” describes someone who exists as a unique individual. Each person is distinct from other persons, is able to think, and is self-aware. A person is not part of another being, but he or she will usually be in relationships with other persons. Each one of us is a person.

Closely related to this concept is nature. “Nature” is a description of characteristics. It is the essential qualities that make something what it is. To have a human nature is to have those qualities and characteristics that are essential components of humanity. These characteristics include things like life, a body, or a sequence of DNA. It is the “humanness” of a person. Likewise a divine nature consists in everything that it means to be God. It is the “godness” of a person. (This divine nature is seen in only three persons: the Father, Son, and Holy Spirit).

In our ordinary use of these terms, a person has a nature. You are a human person with a human nature. In other words, you are a self-existing individual who exhibits the qualities and characteristics that we would expect to see, to some degree, in a human being. The need for a precise use of this vocabulary becomes more urgent when we describe the person of Christ. Scripture describes him with two natures: Christ is fully human and at the same time fully divine. Does this mean that there are two Christs? No, there is one Christ—one person—but this single person consists of two natures. The divine nature has existed from all eternity, even before the incarnation, but the human nature of Christ never existed independently or without the divine nature. He has a true human nature, but it is not a human person independent of the divine nature. Rather, the person of Christ consists of two natures. We use this specific vocabulary in order to uphold both of these biblical truths. This terminology can be confusing when we use it abstractly. It becomes clearer when we look at the specific biblical evidence.

1. The Humanity of Christ

Evidence of a True Human Nature

One of the things that we need to know about our Savior is that he is truly a human being. Most people today, even non-believers, concede that there was a historical man from Nazareth named Jesus. While not all believe the biblical record, few people doubt that Jesus existed, and it is unusual to find someone today who doubted that he was truly a human being. Yet in the history of the Christian church, there have been some who have doubted that Jesus was truly human. The evidence of Scripture, however, clearly upholds Jesus’ humanity.

Scripture Calls Christ a Human Being

The first piece of that evidence is the most direct. Scripture refers to Jesus Christ as a human being. Consider, for example, Paul’s words, “there is one God, and there is one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5). Christ Jesus is a human being. Like all other human beings, Jesus of Nazareth has human ancestors (Romans 9:5). In fact, the Gospels provide two genealogical accounts of the ancestry of Jesus: one his legal ancestry through his earthly (but not biological) father, Joseph (Matthew 1:1–17), the other apparently showing his ancestors through his virgin mother, Mary (Luke 3:23–38). He had a family history, just like the rest of us. In fact, Luke’s genealogy goes all the way back to Adam, the first human. Jesus’ ancestry demonstrates that he is related to every human being.

Christ Has Human Characteristics, Behaviors, and Responses

An examination of the life of Jesus also evidences his humanity. Many examples from Scripture show that Jesus had the characteristics of a normal (though unfallen) human nature. Like all other humans, his life began with his conception, gestation, and birth. He did not descend from heaven with a body, but obtained one in the ordinary way as he grew in the womb of his mother. Luke reflects these events as he describes the time when Mary was pregnant, gave birth, and even diapered her newborn baby (Luke 2:5–7). He was truly human.

Every biblical description of human nature is applied to Jesus. He has a body that is subject to the same experiences of other humans. That body is not an apparition, but is flesh and bones (Luke 24:39). He has a human soul (Matthew 26:38) and spirit (Luke 23:46). Like all other humans, he experienced physical and mental growth (Luke 2:40, 52). He was psychologically and intellectually human, experiencing feelings such as love, compassion, sorrow, and joy. Moreover, he demonstrates the physical characteristics of true humanity. Like all humans he gets hungry when he fasts (Matthew 4:2), he experiences thirst (John 19:28), fatigue, (John 4:6) and the need for sleep (Luke 8:23). He feels pain and agony. When he is injured, he bleeds (John 19:34) and ultimately dies. At any point in the life of Christ, an observer would recognize a human being (Luke 23:47). All the evidence demonstrates that he is a genuine human being.

Is His Humanity Like Ours?

The Virgin Conception and Birth

Could Christ Sin?

Consequences of Christ’s Sinlessness

Again, the hypothetical question of whether it was possible for the Christ to sin is overshadowed by the fact of his obedience. He did not sin (2 Corinthians 5:21). In this regard he is different from all other people. And because he did not sin, he is free from the effects of sin. Sin has alienated all other humans from God, but our sinless Savior does not have this separation. Human will is bound in sin; he alone has truly free will. The condemnation of death that comes from sin (Romans 6:23) does not apply to him. All other human beings are mortal because of sin, but Christ was potentially immortal. He did not need to die as a result of his own sin. It would have been possible for his human nature to live forever without dying. (And even after his voluntary death, he rose again and lives eternally with both his human and divine natures.) Of all humanity, only he was free from the curse of death. His death was not a necessary consequence of his own sin but a voluntary choice. He willingly chose to die in order to bring salvation to his fallen creation.

These differences in Christ’s human nature are significant. Since other humans do not share in these characteristics of perfection, we might think him to be abnormal or not really human, but the truth is just the opposite. In Christ we see what humanity was meant to be. In Jesus we encounter a real human being free from the abnormalities that we know so well. He is fully and completely human.

The Significance of Christ’s Humanity

We have taken our time to demonstrate that Christ is a genuine human being. Perhaps you are wondering if this was really necessary. Why is it so important to discuss something as obvious as his humanity? The word of God reveals that the incarnation was necessary for our salvation. As human disobedience caused our problem, so human obedience, in Christ, effected our salvation (Romans 5:19). Hebrews shows the connection between the incarnation and our salvation when it says, “since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil” (Hebrews 2:14).

Our Savior needed to be one of us. Furthermore, the humanity of Christ gives us strength and support in our struggles and weaknesses. He understands what we experience. He knows by experience what it means to be human, to be tempted, to suffer, and to die. As the omniscient God he had always known this, but in the incarnation, we are made confident and sure that this is true. Again, Hebrews says, “we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need” (Hebrews 4:15–16).

We should also recognize that the incarnation of our Savior is an affirmation of the goodness of creation and of human flesh. The material world is not inherently evil. The spiritual and the physical are not opposed to each other. In Christ, God enters his own creation, taking on human flesh and makes it his own. We see the goodness of his creation as he uses it to come close to us. Our Savior is Immanuel, God with us, God in the flesh.

2. The Deity of Christ

Today, most people acknowledge that Jesus was a genuine human being. Unbelievers may doubt his virgin birth, sinlessness or immortality, but most would agree that he was truly human. Today people are more likely to stumble on Christ’s divine nature, but this also is an essential Christian teaching. Because this is fundamental to our understanding of the Christ and to our salvation, Scripture provides us with evidence of his divine nature.

Evidence of a True Divine Nature

Scripture Calls Christ God

The Bible testifies to the deity of Christ. He is the one true God, the second person of the Trinity. 1 John 5:20 calls him “true God and eternal life.” St. John begins his Gospel, “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). He is not a god, but the God. Nor is he partially divine, rather, “in him the whole fullness of deity dwells bodily” (Colossians 2:9). We should not be surprised to find these affirmations of Christ’s deity in the New Testament, for it was prophesied that the Messiah would be divine (Isaiah 7:14; Isaiah 9:6).

Christ Identifies Himself as God

This claim is not simply a conclusion of his followers. Christ himself claimed to be God. At Jesus’ trial, the high priest demanded that he tell them whether he was the Son of God. Jesus did not deny this charge, even though denial would have saved his life. Instead, he admitted his divine identity (Matthew 26:63–64a).

When Peter called Jesus, “the Christ, the Son of the living God” (Matthew 16:16), he was not rebuked for blasphemy. Instead, Jesus called Peter “blessed” for knowing this truth. Jesus taught Philip that anyone who had seen him had seen the Father (John 14:9). One of the best known passages in which Jesus claims to be God is John 10:30 “I and the Father are one.” Following this astonishing claim, John records the following:

The Jews picked up stones again to stone him. 32Jesus answered them, “I have shown you many good works from the Father; for which of them are you going to stone me?” 33The Jews answered him, “It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.” (John 10:31–33)

His enemies did not believe what Jesus said about himself, but they did not misunderstand him. Jesus was obviously claiming to be the true God.

Christ has Divine Characteristics

Further evidence for the deity of Christ is seen in the way that the Bible describes him. Jesus is described with attributes and characteristics that belong to God, but not to any mere man. Because Jesus is fully God, all of the divine attributes belong to him,3 but as a demonstration of his deity, a few notable examples will suffice.

Our Savior is described as eternal, existing before his conception and even before creation. He was with the Father, in glory, before the world began (John 17:5). He exists before all things and is the creator of all things (Colossians 1:16–17). Because he is true God, he exists before all of creation. Unbelieving Jews wanted to stone Jesus for blasphemy when he said, “before Abraham was, I am!” (John 8:58). Only God can make such statements truthfully. Jesus is the eternal God.

We also see the Christ claim to have and use divine authority and power. Those who heard his teaching were amazed that he didn’t teach like one of the teachers of the Law, but as one who had God’s authority (Matthew 7:28–29). Jesus claims that his Father had given him “authority over all flesh” (John 17:2). Before ascending into heaven, he tells his disciples “All authority in heaven and on earth has been given to me” (Matthew 28:18). Only God has complete authority and Jesus claims that it is his own.

John’s Gospel records seven different statements of Jesus in which he gives a vivid depiction of his identify, introduced with the opening statement “I Am.” Since God’s personal name, Yahweh means “I am,” pious Jews considered it blasphemous for any human being to use these precise words. Thus these statements not only describe Jesus, they affirm his deity. The I AM statements are:

I am the Bread of Life—John 6:35

I am the Light of the World—John 8:12

I am the Door of the Sheep—John 10:7

I am the Good Shepherd—John 10:11

I am the Resurrection and the Life—John 11:25

I am the Way, the Truth, and the Life—John 14:6

I am the True Vine—John 15:1

Furthermore, Christ is described with the divine attribute of omnipresence. No ordinary human being could sensibly make such a claim, yet Jesus says “I am with you always, to the end of the age” (Matthew 28:20). He promises that, “where two or three are gathered in my name, there am I among them” (Matthew 18:20). If we trust his promises, we recognize that he is claiming to be present with us in a way that a mere human cannot. Ephesians describes this presence saying that he fills all things completely (Ephesians 1:23). This can only be true of God.

The Bible also shows us that Christ has knowledge that surpasses human limitations. Jesus surprised Nathanael (John 1:47–51) and the Samaritan woman (John 4:4–26) by his inexplicable knowledge of their lives and conduct. His disciples clearly testify, “Now we know that you know all things” (John 16:30). Christ demonstrated divine knowledge.

Christ Does Divine Works

By these and other attributes, the Christ is depicted as God. Further evidence of his divine identity is seen when we consider the works that are attributed to Jesus. He is described as one who does things that only God can do. A significant example is the work of creation. Almighty God is the creator of the universe, yet Scripture clearly testifies that Christ is involved in creation. John says that all things were made by Christ (John 1:3; see also Hebrews 1:1–3, and 1 Corinthians 8:6). Colossians shows that he was directly involved in the entire work of creation when it says, “by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together” (Colossians 1:16–17). The world is not only created through Christ, it is upheld and sustained through him. This same passage shows that he is involved in the preservation of creation. Hebrews 1:3 adds that Jesus “upholds the universe by the word of his power.” This is the work of God himself, and it is done by Christ.

Christ reveals the word, will, and person of God to humanity. Divine revelation can only be given by God himself. “No one has ever seen God; the only God, who is at the Father’s side, he has made him known” (John 1:18). Moreover, this revealer claims authority over God’s prior revelation. This is seen as he clarifies the obligations of the Sabbath (Mark 2:28), something that is incredibly presumptuous for anyone but God.

Jesus freely forgives sins with God’s authority (Matthew 9:2–8). He performs miracles—even the astounding miracle of resurrection and the bestowal of life (John 5:21). He invites others to believe in him, making himself the object of faith (John 14:1). He tells his listeners that he will ascend into heaven and ultimately return to judge the nations of the earth. (Matthew 25:31–46). All of these things are divine works that are performed by Jesus.

Other Persons Recognize Christ as God

Hearing his testimony and seeing all this evidence, many individuals in Scripture, and in many generations since, have confessed the biblical truth that Jesus Christ is true God. Skeptical Thomas calls the resurrected Jesus “My Lord and My God” (John 20:28). The magi worship the infant Jesus (Matthew 2:2); his disciples (Matthew 28:17) and even the angels worship him (Hebrews 1:6). Ultimately, Scripture teaches that, “at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord to the glory of God the Father” (Philippians 2:10–11). This worship is the rightful response of his creation to Christ Jesus, the true God.

The Significance of Christ’s Deity

The direct claims of Jesus, the testimony of his followers and of Holy Scripture, the evidence of his attributes and works all teach the same truth: Jesus Christ is the true God. Because this is who he is, he is our Redeemer. It is no mere human who sacrifices himself for us, but the precious Son of God. God comes to us to be our Savior.

Moreover, through Jesus Christ we have God’s supreme revelation (Hebrews 1:1–3, John 1:18). We know God because he has personally come to reveal himself to us. There is no higher authority, no other source of knowledge or hope than this perfect revelation in Christ Jesus. Many prophets and messengers were sent from God to his people, but the greatest revelation was in his only begotten Son.

How this passage could point to Christ: Isaiah 11:1-10 prophecies the coming of Jesus, the shoot from the stump of Jesse, who brings life and restoration. John 14:25-30 reveals Jesus as the promised Advocate and Prince of Peace, fulfilling the prophecy of the eternal King.

Big Idea: In the midst of political turmoil and uncertainty, fix your eyes on the eternal Kingdom and King Jesus, finding hope, peace, and assurance in His reign.

Isaiah 11:1-10

One of the things I that I love about 18th to early 19th Century British and American paintings is that they often had no clue what lions looked like. They only painted what they imagined lions looked like. This was in large part because they had never seen a lion before. The booming trade of exotic wildlife in London did not start until the early 19th Century, so the “Old Masters” had painted lions incorrectly. It wasn’t until John Landseer decided to correct this fault in art that any realistic depiction of lions was made. “John Landseer decided that the depiction of big cats by the Old Masters was bogus. He decided since the London Zoo now had real “big cats” that he would make a comparison between the actual species and their pictured counterparts. In response, Landseer spearheaded a project that ‘corrected’ the Old Masters’ depiction of big cats. Edward Hicks a 19th Century Quaker painter is an excellent example of the laughable problem of bogus looking lions in his work The Peaceable Kingdom. Your eyes may be drawn to many things in the painting but who is not immediately drawn to the Jim Henson-esque looking long haired lion with a mouth full of straw. Clearly his work is influenced by the Old Masters. But what I also love about this painting is that he is painting a world he does not yet see. This painting is based off of our text from Isaiah 11:1-10 where Isaiah himself is painting a world with words that he also does not yet see. Edward Hicks makes his painting a diptych between the Quaker mission and desire for peace with the Native Americans and the future reign of Christ on the earth. So also Isaiah has made this section of scripture a diptych between the mission of God for the world and a desire for days of peace in the Messiah. We live in this tension, a diptych with dipsticks of sorts, where the political world is active and messy and we are longing for a vision of the kingdom of God and what it will be for us then so that we might try to take peace from that for ourselves now.

Isaiah 11:1-10 is a hinged pair of prophecies. Like a diptych painting, the panel on the left shows a young king who is strong and full of the Spirit, who practices justice and righteousness; with wisdom, understanding, and knowledge. Everyone who stands in opposition to him faces his wrath and any monarchs opposed to him lie dead. Nearer to him though are the poor, those whose faces are lifted, and hearts rejoice. The panel on the right is a brilliant bestiary. There are multiple carnivores like the wolf, leopard, bear, lion; and there are many gentle herbivores such as the calf, lamb, ox, and goat as well. These predators and their delicious equivalents are all in fellowship together. In the center of it all a child presides over this kingdom of odd parings. Meanwhile toddlers play by the nests of gentle cobra’s and adders. If this text were a painting we were to visit on display, there would likely be a little plaque next to this diptych with the title of Justice and Peace.

Our Messiah Jesus has come to execute justice and righteousness and to bring creation back into order.

The coming of this king in Isaiah is unexpected much like the second coming will happen suddenly and unexpectedly for the world. By this time in Isaiah the royal family tree was finished. The surprise in this text is that from this stump the king suddenly sprouts up and appears. This Davidic King is so different from all the others. Israel and Judah’s kings and our executives are not known for their reverence, wisdom, righteousness, and effectiveness in doing the right thing for others. We think a good leader looks like a person who is decisive and powerful and good at making us money. However, Christ the King’s return will show us what we can only imagine. A King and kingdom unlike any that we have known. Today we are waiting for the hope to be fulfilled for us. That hope was fulfilled for Isaiah and God’s people in the first coming of Christ at Bethlehem and then they drew nearest to God’s promise fulfilled at Calvary and in the empty tomb.

It is time for the church to re-imagine with Isaiah the vision of the new creation in the kingdom finally come. “Imagine—baby goats are best friends with grizzlies; a lamb and a wolf enjoy conversing over a breakfast of clover. Imagining such unlikely friendships between ex-predators and prey invites a little fun, but we should guard against getting too cute. The text has its eye on the deadly aggressions and fears that sicken the world, the ending of which can be envisioned only in a far-future tense. A thoroughly healed creation is imagined, nothing less than Eden remade”. [1] Trying to describe a heavenly vision that captures the unseen while still depicting the serious strain and tension in the world must have been difficult.

This tension between the unseen beauty and strife that still exists in this world reminds me of Edward Hicks. In his painting of Isaiah’s vision, he tries with great difficulty to capture the true “Peaceable Kingdom.” He struggled as he painted and repainted this one vision at least sixty-two times. Each time he painted it all the animals are there, and a child among them, and in the background a delegation of Quakers in peaceful conversation with some Native Americans. But each time he repainted it he made the dangerous parts of the painting more realistic.[1] Hicks was so often frustrated by the lack of progress for peace with the Native Americans. It was difficult and slow moving. He hoped for the future day that seemed so distant. Hicks, like Isaiah, hoped for the future day of the Messiah which would come with Jesus. We know this frustration as well. We look around in the world and want to repaint it again and again until we see the peace of Christ’s kingdom come for real. We hope in the future day of Christ’s second coming which will bring the kingdom of God fully realized for all time.

What I love best about Hicks’s painting is the look of shocked surprise that the lion has on his face as a “little child” is presiding over all of this. Isaiah’s “little child” is the gospel surprise that leads us to the center of our proclamation. The irony in Isaiah is that instead of the expected fully grown veteran leader, we unexpectedly have a “child” who seems so vulnerable like the calf, lamb, kid, ox, or toddlers playing around the snake’s den. How is this child able to lead the whole “bleating, mooing, yipping, snuffling, roaring, giggling company”?[2] Because He is the one through whom “all things were made, and without him was not anything made that was made” (John 1:23).

This Messiah truly did come as a child but that did not prevent him from being the lamb of God and the lion of Judah. In Christ is both full humanity and full divinity. In the two natures in Christ He meets our vulnerability and yet retains divine strength.

A teaching on the two natures of Christ

Of course, this was present in His first coming of Christ. So those who need a Christmas fix “out of season” can have it here. More appropriately though the two natures in Christ are also present in His second coming as He is still the resurrected God-Man even today! In this Christ comes a halting of aggression and a banishing of fear because he is the justice of God and the peace of God,

One day our eyes will see the kingdom come. Until then we can only imagine what that might look like. As we imagine the kingdom realized our minds are filled with our best attempts to understand. Like Edward Hicks we long for that kingdom to come and bring Justice and Peace today. When Christ returns, he will correct our vision of what our hearts only hoped for. This corrected vision will certainly bring with it a surprise and beauty that will transform everything. I think of John Landseer’s corrected vision of the lion which “was published in 1823 as Twenty Engravings of Lions, Tigers, Panthers and Leopards, a handbook intended for loves of art and animals.”[3]

Nearly 40 years after John Landseer started his project to bring a “realistic portrayal of lions to the art community,” his younger brother Edwin Landseer who was heavily involved in his brother’s work, “shocked audiences at the Royal Academy when he exhibited a stark, life-size, oil painting of a dead, slumped lion. In the painting, he has returned the animal to the wild. But for his audience there was no mistaking it. The lion was fully recognizable as the familiar animal who had died at the London Zoo. Initially, given the title The Desert, it came to be known as A Fallen Monarch.”[4] What made this work so compelling is that it was unrealistic to get up to the lions while they were alive to paint them. They had to wait until they died to get close enough to give a realistic portrayal of the kings of the jungle. So now that he could get close, he could paint the lion as he really was.

Nearly 700 years after Isaiah spoke this prophecy, the death of Jesus gives us the opportunity to draw close to the Messiah. So close that we can see God’s grace in full detail. In the death of Jesus we get the real life portrayal of what peace with God would cost for us. The Messiah only became fully recognizable to us in His death and Resurrection. When God displayed His Son for all to see, it was the fulfillment of the prophecy of Isaiah’s suffering servant. It was also the realistic picture of what Messiah was for the whole world. But it was only made a realistic gift of God’s grace because Jesus rose alive again! Now we wait in expectant hope for the full realization of this word from God for us. The day when Christ comes and there will be peace and justice, where the lion and the lamb lay down together. Not because they are lifeless but because they are living as God intended them to live, without fear, violence, hate, starvation, evil privation. Just life as God made it to be without sin. We look forward to that day as we live in these strange days. We have a two-part picture of salvation. The reality of strife now with the world but also the future kingdom coming which Isaiah sees and Revelation lays before us. The culmination of all things where “the lamb who was slain reigns” (Rev 5:12; 13:8) in His Peaceable Kingdom forever.

[1]John Dillenberger, The Visual Arts in America(Chico, CA: Scholars Press, 1984), 130–32. [2] Paul Simpson Duke, “Homiletical Perspective on Isaiah 11:1‒10,” in Feasting on the Word: Preaching the Revised Common Lectionary: Year A, ed. David L. Bartlett and Barbara Brown Taylor, vol. 1 (Louisville, KY: Westminster John Knox Press, 2010), 27–31. [3] Caroline Good, “Capturing the Cat” in History Today, ed. Paul Lay, vol. 67 Issue 10 (October, 2017), 38. [4]Caroline Good, “Capturing the Cat” in History Today, ed. Paul Lay, vol. 67 Issue 10 (October, 2017), 49.