by GEORGE WEIGEL
In recent years, roiled as they
have been by a global financial and economic crisis, the phrase "the
handwriting is on the wall" has become a staple of the public
conversation. It is a metaphor for the general sense of disorientation, unease,
and fear for the future that seems epidemic throughout the Western world, and
that is having so obvious an effect on the national cast of mind in this
election season.
The phrase may be ubiquitous, but how many of those
who invoke "the handwriting on the wall" have looked closely at its
source — the fifth chapter of the Book of Daniel in the Hebrew Bible? The story
told there is a striking one. Recalling it in full might help us come to grips
with whatever is being written on the wall at this moment in our national history,
and in the history of the civilization of the West. Reflecting on that story
might also help us identify a prophet who, like Daniel, could help us translate
"the handwriting on the wall," understand its meaning, and thus know
our duty.
The scene is readily set. The place: Babylon. The
time: some two and a half millennia ago, in the 6th century before our era. The
Kingdom of Judah has been conquered by the Chaldean king, Nebuchadnezzar, who,
the Book of Daniel tells us, ordered his chief vizier "to bring some of
the people of Israel, both of the royal family and of the nobility, youths
without blemish, handsome and skillful in all wisdom, endowed with knowledge,
understanding, competent to serve in the king's palace, and to teach them the
letters and language of the Chaldeans." The most impressive of this group
of talented young Jews was named Daniel. In addition to the personal qualities
specified for royal service by Nebuchadnezzar, Daniel had the power to
interpret the great king's dreams — a skill that led Nebuchadnezzar to
acknowledge, for a moment at least, that Daniel's God, the God of the people of
Israel, was "God of gods and lord of kings, and a revealer of
mysteries."