It’s time for a little update, not much, but I am no longer new to blogging. I have been at it a few years. Not that I have gained any particular stature. I simply can’t claim to be new at it. I still write as part of my profession, but blogging is more interesting. Blogging is my way of sharpening ideas and fleshing them out. I know I don’t always “get it right”, but it’s the journey that counts.
I have been on a journey for truth since I emerged from the haze and confusion of adolescence, much of it self-induced. Stepping out of that myopic existence I began to get an inkling that a world of truth lay in front of me to encounter, and so I set off. I didn’t realize, then, how much faith is required to seek truth. Continue reading “My Journey”→
To CS Lewis was posed the following proposition and question:
“Many people feel resentful or unhappy because they think they are the target of unjust fate. These feelings are stimulated by bereavement, illness, deranged working or domestic conditions, or the observation of suffering in others. What is the Christian view of this problem?”
Today, the same question has taken on a sharper edge aimed at Christianity and the character of God: If God is all good and all powerful, why does God allow evil and suffering in the world? Either God isn’t all good; or God isn’t all powerful; or God simply does not exist.
CS Lewis answered the question put to him as follows:
“The Christian view is that people are created to be in a certain relation to God. If we are in that relation to Him, the right relation to one another will follow inevitably. Christ said it was difficult for the rich to enter the kingdom of heaven (Matt, 19:23; Mk. 10:23; Luke 18:24), referring, no doubt, to riches in the ordinary sense. But, I think it really covers riches in everything – good fortune, health, popularity, and all the things one wants to have.
“All these things tend, just as money tends, to make you feel independent of God. Because if you have them, you feel happy already and contented in this life. You don’t want to turn away to anything more, and so you try to rest in a shadowy happiness, as if it could last forever.
“But God wants to give you a real and eternal happiness. Consequently, He may have to take all these riches away from you. If He doesn’t, you will go on relying on them. It sounds cruel, doesn’t it?
“But I am beginning to find out what people call the cruel doctrines are really the kindest ones in the long run. I used to think it was a cruel doctrine to say that troubles and sorrows work punishment, but I find in practice that, when you are in trouble, the moment you regard it as a punishment it becomes easier to bear.
“If you think of this world as something simply intended for our happiness, you find it quite intolerable. Think of it as a place of training and correction, and it’s not so bad.
“Imagine a set of people all living in the same building. Half of them think of it as a hotel. The other half think it is a prison. Those who think it a hotel might regard it quite intolerable, and those who thought it was a prison might decide it was really surprisingly comfortable. So that what seems the ugly doctrine is what comforts and strengthens you in the end.
“The people who try to hold an optimistic view of this world become pessimists; the people who hold a pretty stern view of it become optimistic.”
I like to say that perspective changes everything. Because human beings are finite, our perspective is limited. Change it, and the world looks different from the new angle.
Lewis had a perspective of this world that allowed him to see it as beautiful, for what it is worth. Perhaps, he was colored by his experience as a late teenager fighting in World War I. He knew the worst the world had to offer.
When he became a believer in the death and resurrection of Jesus Christ, he found the “silver lining”. He found hope and light in the darkness of the world.
Many people who live in the late 20th and 21st centuries have had a relatively good time of “this life” compared to people just a few generations before us (and even more dramatically compared to people of centuries past). Our perspective is colored by our relative prosperity. In the United States today, even those who live below the poverty line live higher and better than most of the people in the rest of the world (and in times past).
The comparative riches we have tend to make us feel independent of God. Indeed, the shift in the question of the problem of evil from focusing on individual unfairness to thinking it is proof that God does not exist is a product of our perspective.
We have enough that we are willing to accept that what we can gain in this life is all there is. We have embraced a shadowy happiness in lieu of true joy that God offers to those who seek Him.
I have written much over the last two years on the subject of justice in Scripture. I don’t think I have done the subject justice (pun intended), so I continue to find the rights words, the right perspective and seek better understanding of God’s heart for justice as it is revealed in Scripture.
John the Apostle tells us that God is love, and the Psalmist says that justice and righteousness are the foundations of His throne. Certainly God’s love, justice and righteousness are closely intertwined.
When Jesus read from the Isaiah scroll in the temple and said it was fulfilled by him in the presence of the people who heard him, the passage he read was full of images of justice (Luke 4:18-19 (reading from Isaiah 58:6; 61:1-2)):
“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.”
We could read this passage to mean that Jesus came to preach to those who are poor (in spirit), to proclaim liberty to the captives (in spirit), recovering of sight to the (spiritually) blind and to set at liberty those who are oppressed (spiritually). I don’t think that is an inaccurate way of interpreting what Jesus said. Jesus often used figurative language for spiritual realities and principals.
It isn’t the only way to read those words, of course. Indeed, throughout the rest of his life, Jesus healed people, gave sight to the blind, opened the ears of the deaf, set free those who were oppressed, raised people from the dead and met the physical needs of people as he traveled around preaching the good news.
Thus, I believe Jesus meant those words to have dual meanings. He was concerned about the spiritual condition of people. We might even say he was primarily concerned with spiritual well-being, but he met people at the point of their physical circumstances and conditions.
Listen to the testimonies of people, and you will find the spiritual and the physical are intertwined. Jesus still meets people at the point of their circumstances and physical, emotional and spiritual needs.
The physical needs and difficult circumstances (perhaps) a metaphor for the more critical and ultimately more important spiritual infirmity, but they are a reality that elevates and underscores the need for more holistic resolution. Without the difficulties in our lives, we might never perceive the need for that resolution
Many are the people who only want the physical healing and not spiritual healing. At the same time, the physical infirmities of a person can be so overwhelming and demanding that a person can hardly recognize the spiritual need.
Regardless of the interrelationship, Jesus addressed both the physical needs and spiritual needs of people. Justice and righteousness are God’s foundation. They are front in center in the Messianic message that foretold the coming of Jesus:
“Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations. He will not cry aloud or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a faintly burning wick he will not quench; he will faithfully bring forth justice. He will not grow faint or be discouraged till he has established justice in the earth; and the coastlands wait for his law.”
Isaiah 42:1-4 ESV
Jesus is the fulfillment of the promise God made to Abraham. God’s promise to Abraham was a promise to all the nations (Gen. 12:2-3):
“I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.”
Embedded in Isaiah’s Messianic prophecy was this promise to Abraham: “he will bring forth justice to the nations…. he will faithfully bring forth justice. He will not grow faint or be discouraged till he has established justice in the earth; and the coastlands wait for his law”.
As followers of Jesus, we must be part of that Messianic purpose of God.
One of the most hauntingly beautiful songs ever written and recorded is On the Willows from Godpsell, the musical. Take a moment to listen to the song and the words.
The song lyrics are found in Psalm 137 from the Hebrew Bible and the Christian Old Testament:
“By the waters of Babylon, there we sat down and wept, when we remembered Zion. On the willows there we hung up our lyres. For there our captors required of us songs, and our tormentors, mirth, saying, ‘Sing us one of the songs of Zion!’ How shall we sing the Lord’s song in a foreign land?”
Psalm 137:1-4 ESV
The Psalm is a communal lament of the exiled people of Abraham’s ancestry in Babylon yearning for Jerusalem in their homeland. The rivers of Babylon are the Tigris and the Euphrates and their tributaries.
As I meditate on these things, I find it ironic that the region of the Tigris and Euphrates are thought to have been the location of the Garden of Eden. When the Psalm was written, the area was governed by Nebuchadnezzar II, the most powerful ruler in the known world at the time, who had sieged Jerusalem, captured its inhabitants, and driven them to Babylon.
The song captures beautifully the sorrow and longing of a people who had recently lost their homes and all that was familiar to them. Not just their homes, but their way of life, their safety and security, their community, their culture, their ancestral roots, and their spiritual sanctuary – the Temple. Everything they valued most highly was lost in the exile, even their purpose and reason for living.
Jerusalem was the gem of the land God had promised to their ancient father, Abraham. Abraham had wandered from Ur, not far from Babylon, at the direction of God over one thousand miles to a “land God would show him”, a land God promised for his descendants.
Several generations after Abraham, his descendants were forced by famine to find refuge in Egypt where they were initially welcomed with open arms. They were eventually enslaved there for the ambitions of the Egyptian Pharaohs. They labored there, captives in slavery, for approximately 400 years.
Through a miraculous series of events, Moses led them out of Egypt and out of the grasp of their captors. They wandered 40 years through desert regions between the land of their former captivity and the land God promised many, many generations earlier to Abraham. God lead them by cloud during the day and by fire at night.
When they finally arrived in the land God promised so many years earlier, a land flowing with milk and honey, it was a homecoming of epic proportions. They lived and flourished there for many generations and centuries.
They were able to fend off the surrounding threats and to establish an Eden of sorts for themselves. Their safety and security that allowed them to construct a grand Temple where they could commune intimately with their God who rescued them out of slavery and delivered them to the promised land.
But all was not well in this Eden. Much like the first Eden, choices were made that ran counter to the designs and intentions for their wellbeing.
Through the Prophets, we learn that they became complacent in their comfort and abundance. They forgot the God who rescued them and delivered them into the land and gave themselves to idols. They stopped doing justice among one another, and they became as corrupt, wicked and evil as the nations that were driven out of the land before them.
This cycle of Edenic living, exile, longing, deliverance, redemption, Edenic living, exile and longing is the story of humankind. The exile is long and the yearning for Eden is great.
In Genesis 1:27, we learn that God created human beings in His image:
God created mankind in his own image, in the image of God he created them; male and female he created them.
In his letter to the Ephesians 4:24, Paul urged them (and us),
to put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth.
Thousands of years have passed between those two statements. God has been working out His purposes in the heavens and the earth from before the beginning. Creating man in His image and establishing man in His likeness has been central to that purpose.
Reading the words of Paul in Ephesians, which clearly echo the description of God’s creation of human beings, got me thinking about the difference between the image of God that built right into human beings from the start and the “new self” that we are urged to put on that has created in the likeness of God in righteousness and holiness of truth.
What was the image of in God which we were created?
What is the new self that has been created in the likeness of God that we must put on?
Why must we put on a new self when human beings have already been created in the image of God?
I try not to lean on the assumptions that come first to mind when approaching Scripture. I often go back and work through text looking for things I haven’t seen before. As I write this, I don’t know exactly what I will find. I was intrigued by the echoes of Genesis in Paul’s and prompted to dig into them freshly.