We need His help

I have heard some people complain that if Jesus was God as well as man, then His sufferings and death lose all value in their eyes, ‘because it must have been so easy for Him’. Others may (very rightly) rebuke the ingratitude and ungraciousness of this objection; what staggers me is the misunderstanding it betrays.

In one sense, of course, those who make it are right. They have even understated their own case. The perfect submission, the perfect suffering, the perfect death were not only easier to Jesus because He was God, but were possible only because He was God. But surely that is a very odd reason for not accepting them? The teacher is able to form the letters for the child because the teacher is grown-up and knows how to write. That, of course, makes it easier for the teacher; and only because it is easier for him can he help the child. If it rejected him because ‘it’s easy for grown-ups’ and waited to learn writing from another child who could not write itself (and so had no ‘unfair’ advantage), it would not get on very quickly.

If I am drowning in a rapid river, a man who still has one foot on the bank may give me a hand which saves my life. Ought I to shout back (between my gasps) ‘No, it’s not fair! You have an advantage! You’re keeping one foot on the bank’? That advantage—call it ‘unfair’ if you like—is the only reason why he can be of any use to me.

To what will you look for help if you will not look to that which is stronger than yourself?

From Mere Christianity by C S Lewis

Being happy

The problem of reconciling human suffering with the existence of a God who loves, is only insoluble so long as we attach a trivial meaning to the word ‘love’, and look on things as if man were the centre of them. Man is not the centre. God does not exist for the sake of man. Man does not exist for his own sake. ‘Thou hast created all things, and for thy pleasure they are and were created’ [Revelation 4:11]. We were made not primarily that we may love God (though we were made for that too) but that God may love us, that we may become objects in which the Divine love may rest ‘well pleased’.

To ask that God’s love should be content with us as we are is to ask that God should cease to be God: because He is what He is, His love must, in the nature of things, be impeded and repelled, by certain stains in our present character, and because He already loves us He must labour to make us lovable.

We cannot even wish, in our better moments, that He could reconcile Himself to our present impurities—no more than the beggar maid could wish that King Cophetua should be content with her rags and dirt, or a dog, once having learned to love man, could wish that man were such as to tolerate in his house the snapping, verminous, polluting creature of the wild pack.

What we would here and now call our ‘happiness’ is not the end God chiefly has in view: but when we are such as He can love without impediment, we shall in fact be happy.

From The Problem of Pain by C S Lewis

A mild revolution

The majesty of my thoughts this evening! Do all these tings read alike as they seem to? They all send a faint nausea thru me - albeit they were sincere at the time & I recant none of my articles of faith. This evening I picture theoretically myself at 70 saying it's done, it's finished, it's what it is, & being no nearer than I am. This moral turpitude at 70 won't be tolerable. I want a revolution now, a mild revolution, something that will put an even 20th cen. asceticism into me at least when I pass the grocery.
The intellectual & artistic delights God gives us are visions & like visions we pay for them; & the thirst for the vision doesn't necessarily carry with it a thirst for the attendant suffering. Looking back I have suffered, not my share, but enough to call it that, but there's a terrific balance due. Dear God please send me Your Grace.

From Flannery O'Connor's A Prayer Journal, page 28.

Suffering

We are, rather, claiming that the lives of those who face the extremities of suffering open-eyed, but with faith and love, show us that faith in God's love is possible in a world like this. They show us that faith in God's love does not have to be destroyed in the extremity of suffering, and that faith in God's love does not have to be a form of delusion or evasion in such extremity - but that it can be a way of living with and responding to such suffering: it can be a way of winning a kind of victory over such suffering even while being crucified by it. Those who suffer much can show to those who suffer little that they can hold to their own faith with integrity, without denying the existence of extreme suffering, or betraying those who do suffer such extremity. And all those who suffer become for us, like Christ in the passion, signs that teach what faith and love mean when they are stripped of all consolations and comforts - and so signs that teach what true faith and love are about everywhere. This lived reality of protest (rather than resignation), of lament (rather than hardening) and of Christlike love (as that which gives all for the other) is a reality that finds its bearing in the light of the great realities of God's love. Such a posture towards life is the only theodicy worth having. 

Jason Goroncy on page 40 of Theodicy, Suffering and Faith. 

Rejecting joy

I know there is poor and hideous suffering, and I've seen the hungry and the guns that go to war. I have lived pain, and my life can tell: I only deepen the wound of the world when I neglect to give thanks for the early light dappled through leaves and the heavy perfume of wild roses in early July and the song of crickets on humid nights and the rivers that run and the stars that rise and the rain that falls and all the good things that a good God gives. Why would the world need more anger, more outrage? How does it save the world to reject unabashed joy when it is joy that saves us? Rejecting joy to stand in solidarity with the suffering doesn't rescue the suffering. The converse does. The brave who focus on all things good and all things beautiful and all things true, even in the small, who give thanks for it and discover joy even in the here and now, they are the change agents who bring fullest Light to all the world.

Ann VoskampOne Thousand Gifts

More of an action

The third of six summings-up that P T Forsyth gives in the sixth chapter of his book, The Work of Christ (page 150)

This reconciling and redeeming work of Christ culminates in his suffering unto death, which is indeed more of an act than an experience.  Here, in the Cross, is the summit of his revelation of grace, of sin, and of humanity.  And the central feature of this threefold revelation in the Cross is the holiness of God's love.  It is this holiness that deepens error into sin, sin into guilt, and guilt into repentance; without which any sense of forgiveness would be but an anodyne and not a grace, a self-flattering unction to the soul and not the peace of God. 

Setting up...

The second of six summings-up that P T Forsyth gives in the sixth chapter of his book, The Work of Christ (pages 149-50)

Reconciliation rests on Christ’s person, and it is effected by his entire work, doing and suffering.  This work does three things. (1) It reveals and puts into historic action the changeless grace of God.  (2) It reveals and establishes his holiness, and therein also the sinfulness of sin. And (3) it exhibits a humanity in perfect  tune with that will of God. And it does more than exhibit these things – it sets them up, grace, holiness, and the new humanity in its Head.

Suffering as the teacher

I think what [George] Herbert is getting at (Hopkins* is marvellous at this, too) is that our suffering is the terrible and only teacher—Kierkegaard said famously suffering is the characteristic of God’s love—and I think everyone senses that failure and brokenness and loneliness cause us to perceive us as God might, as naked and ignorant and blind. Our suffering may be the real form love takes, but we also know that at the end of it waits infinite peace and radiance, that has been my experience anyway. Why things are arranged this way, who knows—pretty soon we are all going to find out.

Poet Franz Wright in an interview with Ernest Hilbert entitled, The Secret Glory.

*Gerard Manley Hopkins

Putting His enemies under His footstool

From the additional notes to Charles Spurgeon's The Treasury of David, Psalm 110:

Verse 1. Make thine enemies thy footstool! This expression, that the conquest of Christ's enemies shall be but as the removing of a stool into its place, notes unto us two things: first, the easiness of God's victory over the enemies of Christ. They are before him as nothing, less than nothing, the drop of a bucket, the dust of the balance, a very little thing...Secondly, as this putting of Christ's enemies like a stool under the feet notes easiness, so also it notes order or beauty too. When Christ's enemies shall be under his foot, then there shall be a right order in things; then it shall indeed appear that God is a God of order, and therefore the day wherein that shall be done, is called "the times of the restitution of all things, "Ac 3:21. 

The putting of Christ's enemies under his feet is an act of justice; and of all others, justice is the most orderly virtue, that which keepeth beauty upon the face of a people, as consisting itself in symmetry and proportion. This putting of Christ's enemies as a stool under his feet, also denotes unto us two things in reference to Christ: first, his rest, and secondly, his triumph. To stand, in the Scripture phrase, denotes ministry, and to sit, rest; and there is no posture so easy as to sit with a stool under one's feet. Till Christ's enemies then be all under his feet, he is not fully in his rest. 

Furthermore, this "footstool" under Christ's feet, in reference to his enemies, denotes unto us four things. First, the extreme shame and confusion which they shall everlastingly suffer, the utter abasing and bringing down of all that exalteth itself against Christ. Secondly, hereby is noted the burden which wicked men must bear: the footstool beareth the weight of the body, so must the enemies of Christ bear the weight of his heavy and everlasting wrath upon their souls. Thirdly, herein is noted the relation which the just recompense of God bears unto the sins of ungodly men. Thus will Christ deal with his enemies at the last day. Here they trample upon Christ in his word, in his ways, in his members; they make the saints bow down for them to go over, and make them as the pavements on the ground; they tread under foot the blood of the covenant, and the sanctuary of the Lord, and put Christ to shame; but there their own measure shall be returned into their bosoms, they shall be constrained to confess as Adonibezek, "As I have done, so God hath requited me." 

Lastly, herein we may note the great power and wisdom of Christ in turning the malice and mischief of his enemies unto his own use and advantage; and so ordering wicked men that though they intend nothing but extirpation and ruin to his kingdom, yet they shall be useful unto him, and, against their own wills, serviceable to those glorious ends, in the accomplishing whereof he shall be admired by all those that believe. As in a great house there is necessary use of vessels of dishonour, destined unto sordid and mean, but yet daily, services: so in the great house of God, wicked men are his utensils and household instruments, as footstools and staves, and vessels wherein there is no pleasure, though of them there may be good use. 

Condensed from Edward Reynolds.

Prayer and action

Prayer and action... can never be seen as contradictory or mutually exclusive. Prayer without action grows into powerless pietism, and action without prayer degenerates into questionable manipulation. If prayer leads us into a deeper unity with the compassionate Christ, it will always give rise to concrete acts of service. And if concrete acts of service do indeed lead us to a deeper solidarity with the poor, the hungry, the sick, the dying, and the oppressed, they will always give rise to prayer. In prayer we meet Christ, and in him all human suffering. In service we meet people, and in them the suffering Christ.

Henri Nouwen
Compassion: A Reflection on the Christian Life

Our nothingness

It is not that we find God and then realize he created us from nothing.  Rather, it is only in finding our own nothingness and embracing it that we realize God exists.  For only an encounter with our nothingness takes us far enough outside our world for us to realized there is a giver of being who does not belong to it.  One finds God by dying.  And what dies last and most reluctantly is our longing to be important, to be beings in our right, our not wanting to shrink, in mortifying embarrassment, in acknowledging one's own nothingness, one discovers for the first time one's true and utter unworthiness.  And only someone suffering, in all its mortifying anguish, that sense of unworthiness, of not deserving to exist, is in a position to know what it means to be loved into being by God.  For it is precisely in our nothingness, and nowhere else, that God loves us.  To be loved, we said, is to be wounded, and no love hurts more, pierces more deeply than the kind we are completely undeserving to receive.

Jerome Miller in The Way of Suffering: a geography of crisis, page 47. 

Suffering

People who cannot suffer can never grow up, can never discover who they are.

- James Baldwin, from his book The Fire Next Time

Peacemakers

Peacemakers ... need to be sustained by a willingness to suffer if necessary, to endure abuse without retaliation, to overcome hatred of the enemy, and to keep hope and patience alive during a long period of struggle. The church can sustain trust in the possibility of the miracle of transformation when the evidence for change appears bleak, and joy even amid suffering and pain.

Duane K. Friesen & Glen H. Stassen
"Just Peacemaking" in Transforming Violence

Waking Up

Waking up is hard to do
But once we see
How deep the suffering goes
How high the purpose of human beings
Created in the image of the Creator
What is sleep, but settling for so much less?
What is sleep, but surrendering to a tiny, lazy savior?
What is sleep, but biding time in such boredom
That eternity becomes bad news?

Kirstin Vander Giessen-Reitsma
"A blessing for wakefulness" in catapult magazine

Domination

It is part of the mechanism of domination to forbid recognition of the suffering it produces.

Theodor W. Adorno
Minima Moralia

Smith and Neruda

Nothing is more countercultural than a community serving the Suffering Servant in a world devoted to consumption and violence.

James K.A. Smith
Who's Afraid of Postmodernism?

I have often maintained that the best poet is ... the baker who ... does [the] majestic and unpretentious work of kneading the dough, consigning it to the oven, baking it in golden colours and handing us our daily bread as a duty of fellowship.

- Pablo Neruda, Chilean poet and 1971 Nobel Laureate in Literature (1904-1973)