Gerhard Forde, author of On Being a Theologian of the Cross, begins his book by saying “the cross is in the first instance God’s attack on human sin.”1 Lutheran piety has always been rooted in the power of the cross. It was this theology that separated Martin Luther from the other reformers and the Roman Catholic Church. For Martin Luther, there were only two ways of view God: either through a theology of the cross or through a theology of glory. It is necessary that the distinctions between these two theologies be studied more deeply so that the differences may be brought out.
Before one can note the differences between the two theologies one must first identify the key factors in each of the theologies beginning with the key distinctions in a theology of glory. In Martin Luther’s Heidelberg Disputation, the document that defined Martin Luther’s theology of the cross, Luther does not make any mention between a theology of the cross and a theology of glory till later on in his disputation. In theses 19-24, particularly in theses 19-21, Luther begins to define the two different theologies and outright names the two theologies in Thesis 21. What is interesting to note is that Luther did not believe a theologian of glory deserved even the title of “theologian.” They miss the mark by only concentrating on a particular part of the story--i.e. solely concentrating on the resurrection. They are driven by earthly ideas of success rather than looking to God for the true answer of success--the way of the cross.
There are four distinguishing characters in a theology of glory. A theology of glory concentrates heavily on the works of human rather than on the works of God. They do not to take into account sin’s existence in the world and that “human beings are intrinsically and radically sinful, incapable of doing good or truly knowing God.”2 They believe that God needs to be sought out in mystical experiences, speculation, or merit. One must encounter God rather than let God encounter us. Moreover, one of the best distinguishing factor that sets a part theologian of glory is described in thesis 21 of Luther’s Heidelberg Disputation: “A theology of glory calls evil good and good evil.” Forde uses the example of suffering to best describe Luther’s point here. In the understanding of this particular theology “suffering is called evil and works good.”3 One should work to avoid suffering because it is seen as a weakness. It is seen as if we have failed and are, therefore, suffering the consequences of our work rather than the notion that bad things can just happen for no particular reason.
The theology of the cross has a completely different idea of God’s work in the world. The theology of the cross begins with the notion that humanity is sinful and is “incapable of doing good or truly knowing God.”4 Frederick Niedner, author of the article Precious, Inevitable Scandal, points out that in every single gospel, all roads lead to the cross: Mark’s gospel begins with the phrase “the beginning of the good news” with Mark describing a “rapid descent into tragedy” leaving readers with an ending that shows the disciples running away in fear rather than spreading the news of Jesus’ resurrection; Matthew’s gospel “finds a way to show how Jesus’ death worked forgiveness;” John’s gospel “from the moment John the Baptist identifies Jesus as ‘the lamb of God who takes away the sin of the world...Jesus maintains tight control over everything and everyone involved in his dying;’” In Luke’s gospel “Jesus proceeds very purposefully...refusing to be dissuaded from setting his face toward Jerusalem” and teaches a “‘daily cross-bearing’ to a disciple who walks in his footsteps.”5 A theology of the cross takes into account that even though all of our actions may have good intentions, the resulting consequences of our actions are never positive.
It is through divine action, God’s direct action in humanity, that good does exist in the world and not by any kind of human interaction. The scandal of the cross, though evil in appearance, gives us the ability to know God. God can only been seen and sought through the Cross of Christ. Thesis 20 of the Heidelberg Disputation says that a theologian of the cross “comprehends the visible and manifest things of God through suffering and the cross.”6 The good works that a theology of glory promote are the same works that put Jesus on the cross. Jesus’ death was not because he committed a crime, but because he promoted such ideals such as caring for the poor, economic and social sustainability for all, and the pouring out of one soul so that all might know and experience God in a new way separate from the law.
To interpret Forde here, the ideals and norms that Jesus promoted in his teachings (and through his actions) were made known to us only through his suffering on the cross. Thusly, a theologian of the cross is someone “whose eyes have been turned away from the quest for glory by the cross, who have eyes only for what is visible, what is actually there to be seen of God, the suffering and despised crucified Jesus.”7 Namely, those who seek Christ in the Cross and not solely in his resurrection.
One final distinction here is that a “theology of the cross calls the thing what it actually is.”8 As mentioned above, Forde uses the example of suffering to explain this thesis of Luther. Forde argues that when one views suffering through the lenses of a theology of the cross, suffering is no longer seen as a failing of our work but rather “suffering is from God and it is good.”9 Further, we suffer because we are no longer in control and are “rendered totally passive by the divine operation through the cross and resurrection of Jesus.”10 When suffering is viewed in this matter, one can no longer call it evil but rather divine action. John Hoffmeyer, author of the article Torture and Theology of the Cross, makes the point that unlike the typical human response of desiring revenge “the resurrection of the crucified Jesus is God’s full identification with the victim who says no to continuing the cycle of victimization.”11 Jesus commits no acts of revenge but rather bears the marks of his torture for all to see. It was in bearing these marks and showing his disciples that they, particularly Thomas, are able to proclaim Jesus as Lord and God. Essentially, the act of victimization stops with Jesus because the cross bears the ultimate victim known to us as as the crucified Christ. It does not make sense in our human perspective to think that God is the reason for our suffering, but that is the scandal of the cross. In this scandal and suffering “God made use of our terrible practice of sacrificial victimization ‘so that victims of such acts would never be invisible--they look too much like Jesus.’”12 It is in this suffering that we are able to turn “away from ourselves, forsaking our own good works and spiritual experiences and [cling] to Christ’s blood and righteousness.”13 Suffering is no longer something to avoid, but is crucial for understanding God as not just resurrected, but rather crucified and resurrected.
This idea of understanding God deserves attention here. It is through the theology of the cross that we are able to have a clear sense of understanding God’s role in our world and in our lives. Understanding God through the cross does not simply mean to be plainly inform. Rather, Forde argues that it is more of like God attacking and afflicting us.14 As mentioned above, Forde believes in the divine passive model. We do not obtain knowledge of God but “knowledge of God comes when God happens to us, when God does [God’s self] to us.”15 It is by the cross that God does all these things.
There are notable distinctions that should be made between the two theologies. The first being to works of humanity and the works of God. For a theology of the cross, everything always begins and ends with God and the cross. Therefore, our action have no direct meaning in our existence, but God’s actions do. Secondly, as previously mentioned, Forde argues for a divine passive model where anything good in the world comes from God alone. This leads to the next distinction of sin’s true reality in the world. It is because we are sinful, no good can come from us. Our own works are not needed because God is in control. For example, if the world depended on humanity, Forde would argue, the world would have fallen a part a long time ago. It is because of God working through us, that good can and is obtained. Now how we know what is good comes from the cross and knowledge of God passed down to us by God. Thirdly, keeping the model of a divine passive, the cross seeks us out rather than we seeking out the cross.
The final notable distinction, and the main emphasis of this paper, involves thesis 21 of the Heidelberg Disputation:
“A theology of glory calls evil good and good evil. A theology of the cross calls the thing what it actually is.”16
It is here that Luther makes draws a clear line between the two theologies. A theology of glory takes joy in only living out the resurrection and leaping over the events that lead up to the resurrection. However, when one takes into the account the notion that the cross, once seen as evil, is now the key to knowing God, our entire system of norms is thrown out the window. A theology of the cross does not find glory in the cross, but rather finds the salvation of the world hanging there for all to see. Because of this fact, the cross is not the end but the beginning. It is here that “only through suffering and the cross that sinners see and come to know God.”17 The suffering experienced on the cross is good and shows us all the true reality that God wants. The scandal is no longer a scandal but a way of life.
The underlining distinction, then, is that throughout everything the cross needs to remain at the center. It is through the cross that we come to know God as the crucified God. We are not Easter Christians. If we solely concentrate on the resurrection we forget why Jesus was resurrected. To understand why the resurrection happened, we must always look at Jesus’ death first. It is here that “a new life can begin, and with it a new sense of self-worth can blossom.” Out of God’s love, God creates “anew out of nothing”18 and with that we can proclaimed with the entire church “Amen. Come Lord Jesus.”
_____________________
1 Forde, Gerhard O., and Martin Luther. On Being a Theologian of the Cross: Reflections on Luther's Heidelberg Disputation, 1518 (Theology) (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1997), 1.
2 H, John. "Glory vs. the Cross." Confessing Evangelical, 14 June 2004, available from www.confessingevangelical.com /?p=1086; internet; accessed 12 March 2010.
3 Forde and Luther, On Being a Theologian of the Cross, 83.
4 H, John, “Glory vs. the Cross,” www.confessingevangelical.com /?p=1086.
5 Niedner, Frederick A. "Precious, inevitable scandal: theology of the cross in Mark." Currents in Theology and Mission 32, no. 6 (December 1, 2005): 417-419.
6 Forde and Luther, On Being a Theologian of the Cross, 77.
7 Forde and Luther, On Being a Theologian of the Cross, 79.
8 Forde and Luther, On Being a Theologian of the Cross, 81.
9 Forde and Luther, On Being a Theologian of the Cross, 86.
10 Forde and Luther, On Being a Theologian of the Cross, 87.
11 Hoffmeyer, John F. "Torture and theology of the cross." Dialog 47, no. 3 (September 1, 2008): 244.
12 Hoffmeyer, “Torture and Theology of the cross, 246.
13 H, John, “Glory vs. the Cross,” www.confessingevangelical.com /?p=1086.
14 Phrase is taken from Forde and Luther, On Being a Theologian of the Cross, 90.
15 Forde and Luther, On Being a Theologian of the Cross, 90.
16 Forde and Luther, On Being a Theologian of the Cross, 81.
17 Forde and Luther, On Being a Theologian of the Cross, 86.
18 Forde and Luther, On Being a Theologian of the Cross, 19.
Sunday, March 28, 2010
Palm Sunday Sermon from Preaching Luke
In the name of the Father, the Son, and the Holy Spirit. Amen.
Who is this King of Glory, O blessed Prince of Peace
Revealing things of Heaven and all its mysteries
Our spirits ever longing for His grace in which to stand
Who's this King of glory, Son of God and son of man
Who is this King of Glory? Palm Sunday is interesting day in the church year. I have always been fascinated with this triumphant entry into Jerusalem and then quickly hearing our King of Glory laid in the tomb. Now the story itself did not happen as quick for the disciples but I am sure that it was one of the fastest and slowest week of their lives. In the span of five days, they saw their beloved teacher and friend captured, convicted, tortured, and killed with two other insurrectionist. In this time, Jesus said and did many things that left questions for them, and for us, of who is this man?
And the week started just as our service started today with a triumphant procession into Jerusalem. We heard in the processional gospel was the recalling of Jesus’ entry into Jerusalem on the back of the colt while people chanted “Blessed is He who comes in the name of Lord.” They held palm branches in their hands and laid there coats and palms onto the path. Today we had our own procession, lead by our cross, as we marched our way into the sanctuary sing:
All glory, laud, and honor, to thee, Redeemer, King,
to whom the lips of children made sweet hosannas ring.
You are the King of Israel, and David's royal Son,
now in the Lord’s Name cometh, our King and Blessed One.
But the singing quickly fades. The music ends and the true identity of Christ begins to be unveiled. What is going to be unveiled is essentially “who Jesus really is” and “what his teachings, ministry, and work mean for you and me.” The cross that Jesus bore holds the answers to our questions. It was Gerhard Forde, a famous Lutheran Theologian from Luther Seminary, that said the ideals and norms that Jesus promoted in his teachings (and through his actions) were made known to us only through his suffering on the cross. A theologian of the cross, the entire Christian church (you and I), is someone “whose eyes have been turned away from the quest for glory by the cross, who have eyes only for what is visible, what is actually there to be seen of God, the suffering and despised crucified Jesus.”
That image of a suffering and despised crucified Jesus is not something that sits well for us. We think of a power savior, a power God, THE KING OF THE UNIVERSE, to be strong and mighty and not suffering, despised and dead on a cross. It is not a comfortable image we have of anyone in power. We do not want our president or any elected official humiliated while in office. Power holds beauty but this is not a pretty picture here. For Jesus, his authority, his title as King did not come till he was nailed to the cross. I recently read an article written by John Hoffmeyer on the torture and theology of the Cross. In the beginning part of his article, he describes an experience while working El Salvador that led to a new way of viewing the meaning of the cross:
"I notice in the back of the chapel...hung fourteen very large drawings. They were outline sketches, black on a white background. Each depicts a victim of torture or execution (or both). My initial reaction was mixed. I appreciated the value of drawing public attention to the grave abuse of human rights that had gone on for years in El Salvador...Yet I also felt at first that such gruesome scenes were in dubious taste in a church. They were true, but they were shocking, even offensive. I turned back for another look at the front of the church. There over the altar stood the cross. Suddenly the obvious broke through and redefined the setting around me. Jesus bore gruesome wounds just like the figures in the drawings across the back of the chapel. The cross was an instrument of torture. Like the persons represented in the drawings that had shocked me, I realized then that Jesus was tortured." (silence)
It is in knowing the cross that we know Jesus--Crucified and torture. All of Jesus’ teachings and actions come into focus on the cross. Before this event, passages like “‘If any want to become my followers, let them deny themselves and take up their cross daily and follow me” and “take and eat,” take and drink” mean nothing to the disciples or to us till we are met at the cross event.
On that cross held the salvation of the world and a sign that read, “(ὁ βασιλεὺς τῶν Ἰουδαίων οὗτος) The King of the Jews. To claim political authority such as King, in the Roman Society led to a very dismal future. In the eyes of the Roman Government, to be crucified meant you were a insurrectionist, a terrorist, a revolutionist. This is what got Jesus killed--he was a threat to sovereignty of the empire. However, both Pilate and Herod both found Jesus not guilty of this claim. Back in verses 3-4 and verse 11. Pilate and Herod did not see him as a King but rather a man who stole the show away from the Jewish Leadership. It is strange then that this placard would stand above Jesus identifying his “crime” (a tradition at the time so that people walking by would see the crime that man or woman committed and deter them from committing the same crime). One commentary writes, “The inscription is thus, from the Roman perspective, false, yet it constitutes for Luke and his audience an ironic affirmation of truth of Jesus’s regal identity.”
That is the scandal of the cross. It is no surprise to me how the cross is used here to identity Jesus. Every single gospel points us to this image of Jesus--Torture and Crucified--King of us all. Today and this week we will live out the retelling of this story. We will stand from a distant just as the followers of Jesus stood from a distance wondering what is next, what is to come of all these actions:
Beneath the cross of Jesus I long to take my stand;
the shadow of a mighty rock within a weary land,
a home within a within a wilderness, a rest upon the way,
my sinful self my only shame, my glory all, the cross.
Beneath the cross looking up Jesus is where we will see our glory, our faith, our savior hanging there for us all. This is our king and this is where he is crowned. Even the centurion, a gentile (a non-believer) realizes Jesus’ identity at the end of the story. As one commentator writes it is not clear whether or not this centurion had access to who Jesus was is but nevertheless, “in his response to Jesus’ death, recognizes the salvific hand of God at work in Jesus.” The scandal of the cross is that we have a God so loving and brilliant to spare Jesus for the world--Our King. Pilate and Herod played the game and won their power but Jesus hung on a cross to receive his:
This is our King of Glory, Salvation of the World.
Bruised and Bloody Body, stretched out for all to see.
This is our King of Glory, the scandal of his death.
Found Glory on the Cross, and grants us liberty.
This week, we will relive this story: through the washing of our feet, the celebration of the Eucharist, the stripping of the altar, and finally in the last words of Jesus. Today is the just the beginning as we walk the way of the Cross--the way we know Jesus as King. In the name of the Father, the Son, and the Holy Spirit. Amen.
Who is this King of Glory, O blessed Prince of Peace
Revealing things of Heaven and all its mysteries
Our spirits ever longing for His grace in which to stand
Who's this King of glory, Son of God and son of man
Who is this King of Glory? Palm Sunday is interesting day in the church year. I have always been fascinated with this triumphant entry into Jerusalem and then quickly hearing our King of Glory laid in the tomb. Now the story itself did not happen as quick for the disciples but I am sure that it was one of the fastest and slowest week of their lives. In the span of five days, they saw their beloved teacher and friend captured, convicted, tortured, and killed with two other insurrectionist. In this time, Jesus said and did many things that left questions for them, and for us, of who is this man?
And the week started just as our service started today with a triumphant procession into Jerusalem. We heard in the processional gospel was the recalling of Jesus’ entry into Jerusalem on the back of the colt while people chanted “Blessed is He who comes in the name of Lord.” They held palm branches in their hands and laid there coats and palms onto the path. Today we had our own procession, lead by our cross, as we marched our way into the sanctuary sing:
All glory, laud, and honor, to thee, Redeemer, King,
to whom the lips of children made sweet hosannas ring.
You are the King of Israel, and David's royal Son,
now in the Lord’s Name cometh, our King and Blessed One.
But the singing quickly fades. The music ends and the true identity of Christ begins to be unveiled. What is going to be unveiled is essentially “who Jesus really is” and “what his teachings, ministry, and work mean for you and me.” The cross that Jesus bore holds the answers to our questions. It was Gerhard Forde, a famous Lutheran Theologian from Luther Seminary, that said the ideals and norms that Jesus promoted in his teachings (and through his actions) were made known to us only through his suffering on the cross. A theologian of the cross, the entire Christian church (you and I), is someone “whose eyes have been turned away from the quest for glory by the cross, who have eyes only for what is visible, what is actually there to be seen of God, the suffering and despised crucified Jesus.”
That image of a suffering and despised crucified Jesus is not something that sits well for us. We think of a power savior, a power God, THE KING OF THE UNIVERSE, to be strong and mighty and not suffering, despised and dead on a cross. It is not a comfortable image we have of anyone in power. We do not want our president or any elected official humiliated while in office. Power holds beauty but this is not a pretty picture here. For Jesus, his authority, his title as King did not come till he was nailed to the cross. I recently read an article written by John Hoffmeyer on the torture and theology of the Cross. In the beginning part of his article, he describes an experience while working El Salvador that led to a new way of viewing the meaning of the cross:
"I notice in the back of the chapel...hung fourteen very large drawings. They were outline sketches, black on a white background. Each depicts a victim of torture or execution (or both). My initial reaction was mixed. I appreciated the value of drawing public attention to the grave abuse of human rights that had gone on for years in El Salvador...Yet I also felt at first that such gruesome scenes were in dubious taste in a church. They were true, but they were shocking, even offensive. I turned back for another look at the front of the church. There over the altar stood the cross. Suddenly the obvious broke through and redefined the setting around me. Jesus bore gruesome wounds just like the figures in the drawings across the back of the chapel. The cross was an instrument of torture. Like the persons represented in the drawings that had shocked me, I realized then that Jesus was tortured." (silence)
It is in knowing the cross that we know Jesus--Crucified and torture. All of Jesus’ teachings and actions come into focus on the cross. Before this event, passages like “‘If any want to become my followers, let them deny themselves and take up their cross daily and follow me” and “take and eat,” take and drink” mean nothing to the disciples or to us till we are met at the cross event.
On that cross held the salvation of the world and a sign that read, “(ὁ βασιλεὺς τῶν Ἰουδαίων οὗτος) The King of the Jews. To claim political authority such as King, in the Roman Society led to a very dismal future. In the eyes of the Roman Government, to be crucified meant you were a insurrectionist, a terrorist, a revolutionist. This is what got Jesus killed--he was a threat to sovereignty of the empire. However, both Pilate and Herod both found Jesus not guilty of this claim. Back in verses 3-4 and verse 11. Pilate and Herod did not see him as a King but rather a man who stole the show away from the Jewish Leadership. It is strange then that this placard would stand above Jesus identifying his “crime” (a tradition at the time so that people walking by would see the crime that man or woman committed and deter them from committing the same crime). One commentary writes, “The inscription is thus, from the Roman perspective, false, yet it constitutes for Luke and his audience an ironic affirmation of truth of Jesus’s regal identity.”
That is the scandal of the cross. It is no surprise to me how the cross is used here to identity Jesus. Every single gospel points us to this image of Jesus--Torture and Crucified--King of us all. Today and this week we will live out the retelling of this story. We will stand from a distant just as the followers of Jesus stood from a distance wondering what is next, what is to come of all these actions:
Beneath the cross of Jesus I long to take my stand;
the shadow of a mighty rock within a weary land,
a home within a within a wilderness, a rest upon the way,
my sinful self my only shame, my glory all, the cross.
Beneath the cross looking up Jesus is where we will see our glory, our faith, our savior hanging there for us all. This is our king and this is where he is crowned. Even the centurion, a gentile (a non-believer) realizes Jesus’ identity at the end of the story. As one commentator writes it is not clear whether or not this centurion had access to who Jesus was is but nevertheless, “in his response to Jesus’ death, recognizes the salvific hand of God at work in Jesus.” The scandal of the cross is that we have a God so loving and brilliant to spare Jesus for the world--Our King. Pilate and Herod played the game and won their power but Jesus hung on a cross to receive his:
This is our King of Glory, Salvation of the World.
Bruised and Bloody Body, stretched out for all to see.
This is our King of Glory, the scandal of his death.
Found Glory on the Cross, and grants us liberty.
This week, we will relive this story: through the washing of our feet, the celebration of the Eucharist, the stripping of the altar, and finally in the last words of Jesus. Today is the just the beginning as we walk the way of the Cross--the way we know Jesus as King. In the name of the Father, the Son, and the Holy Spirit. Amen.
Sunday, March 7, 2010
Sermon from the First Wednesday in Lent
I preached this sermon at my former parish in Randallstown, MD. It was a pleasure returning back "home" and see family. Enjoy reading it. I consider this one of my most controversial sermons that I have ever preached emphasizing that it is okay to be angry at God but know God is always with us.
In the Name of the Father, the Son, and the Holy Spirit. Amen.
Let us pray, “Let the words of my mouth and the meditation of my heart be acceptable to you, O Lord, my rock and my redeemer. Psalm 19:14”
I’ve had it. You have despised me for the last time. I worked day in and day out taking care of everything you provided me with. I made sure my children, who you just took away from me, had everything they could possibly need in life. All my servants and workers were fed and well taken care of. I AM RIGHTEOUS. RIGHTEOUS I SAY!!!! Why have you abandoned me?
Well that is what I would have said if I was in Job’s position. Everything Job had is gone and now he is left with only his wife, who also lost everything she had, and the clothes on his back. Everything, and I mean EVERYTHING is gone--Social Status and possessions. My question is why doesn’t Job turn his back on God? Why didn’t Job get angry at God? One idea is that Job felt he was being tested or punished. As one author wrote, “In the Old Testament and in subsequent Jewish tradition, fidelity to God was proven in the midst of testing--whether by the direct action of God, through difficult circumstances, or by the direct activity of the devil.” At first, Job’s reaction is that he has offended God. "Naked I came from my mother's womb, and naked shall I return there; the LORD gave, and the LORD has taken away; blessed be the name of the LORD." (Job 1:21 NRS)
This will be the last time we will read in this book where Job has something nice to say about God. Throughout the book, Job’s anger grows while holds to the idea that he is righteous before God--that he has done nothing wrong to deserve this punishment. His friends will come to his aid but they will only hinder Job in his grieving and defense before God. We, the readers, know that Job is righteous in God’s eyes. It says it in the text. God says, "Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man who fears God and turns away from evil." (Job 1:8 NRS) God does not see Job as a bad guy, as a man who deserves the wrath of God, of the YHWH, of the GREAT I AM. Job is just the unfortunate pawn in a great game of chess between God and the Ha-Satan, the adversary, the prosecutor. God has made a bet with the devil. Now will God win?
Job’s anger towards God will grow throughout the book and Job will even get to the point where he denies that God is even with him. Job 23: 2-9 says “Today also my complaint is bitter; his hand is heavy despite my groaning. Oh, that I knew where I might find him, that I might come even to his dwelling! I would lay my case before him, and fill my mouth with arguments. I would learn what he would answer me, and understand what he would say to me. Would he contend with me in the greatness of his power? No; but he would give heed to me. There an upright person could reason with him, and I should be acquitted forever by my judge. “If I go forward, he is not there; or backward, I cannot perceive him; on the left he hides, and I cannot behold him; I turn to the right, but I cannot see him.” Job feels abandoned. Job cannot turn to his friends or his possessions. He has nobody and not even God can fill that void for him.
This past summer I spent 13 weeks at The Reading Hospital and Medical Center doing CPE. I was assigned to Medical Intensive Care Unit along with the other heart floors in the hospital. On top of that, I had my normal duties in the trauma bay. Every single day I was confronted with families and my own self asking essentially the same question that Job is asking God, “Why do bad things happen to good people?” “Why did my son have to die?” “Why me?” “Why Alex? He was such a great brother.” I can remember many sleepless nights staying up with families who were in the same situation Job was in. Sometimes we need to ask why. Sometimes we need to demand, yell, scream at God and ask “Why me?” But after that, we need to remember its not “why do bad things happen to good people?” but rather “When bad things happen to good people...” This world can be a wonderful place and at other times can be a horrible and hurtful place. I can remember one trauma case where a 21 year old male decided to ride down a hill on his skateboard drunk with no helmet. I remember sitting in the room with the young man’s mother and sister when the doctor came in and told her the prognosis was not good. His mother broke down in tears and his sister nearly passed out. The whole time they kept saying “He is a good kid but just made a bad decision.” A few days later, his mother had to make the decision of whether or not to pull him off life support. His friends, only being in their 20’s, had to say goodbye to their friend. Grief like this should never happen to anyone. It was a heartbreaking case that I hope nobody has to ever face. A mother deciding the fate of her child, a sister having to say goodbye to her older brother, a father wishing he could have done something different. I learn this summer that bad things will always happen to good people. There is a great quote from the show M*A*S*H, "Look, all I know is what they taught me at command school. There are certain rules about a war and rule number one is young men die. And rule number two is doctors can't change rule number one." In the end, it is not so much as we need to know why bad things happen but rather we need to “when whatever happens to you, I will be there.”
Job lost everything and still gives God praise. But what if he didn’t? What if he would have said “You are a horrible, horrible God who cruses the righteous and rewards the wicked?” What would have happened? Yes God would have lost his bet with Satan but what would have happened to Job? Would God punish Job? What else could God do to Job? Job lost everything. Throughout the Hebrew bible, God tells us that God will reward the righteous and punish the wicked. We do not need to always sing praise to God. I cannot tell you how many times I sat in the trauma bay and watched as patients and family members would defend God. God does not need to be defended and God can take your anger. But what we must always remember is God is not the one doing the actions. God allows Ha-Satan to destroy Job self but never participates in the actual event. Ha-Satan still had the option to say no and walk away.
Tragedies will always happen to us. We will always have to make the hard decisions that we never thought we would have to make. But the key into making those decisions is knowing that God is always with us. When bad things happen, God will be there. That is what we need to say. That is what we need to think. Jesus even warns us of this. Jesus calls us to be on guard because even the evil of this world will take his life. Satan entered the heart of Judas to hand over Jesus to be crucified. But even in tragedies, good can come about. The tragedy of Jesus’ death on a cross lead to the victory over sin and death. The tragedies in our life can certainly have a good ending as long as we know we are not alone. We are not alone because God is always with us. There is no logic in tragedy or death but there is logic in the cross. By the cross, all things are possible because on that old rugged cross hung the salvation of the world. And the man who hung on that old rugged cross remains for us always as the CRUCIFIED and risen Lord. That is our faith and that is our prayer this evening. Dear Lord, please Abide with Us in the name of the Father, the Son, and the Holy Spirit. Amen.
In the Name of the Father, the Son, and the Holy Spirit. Amen.
Let us pray, “Let the words of my mouth and the meditation of my heart be acceptable to you, O Lord, my rock and my redeemer. Psalm 19:14”
I’ve had it. You have despised me for the last time. I worked day in and day out taking care of everything you provided me with. I made sure my children, who you just took away from me, had everything they could possibly need in life. All my servants and workers were fed and well taken care of. I AM RIGHTEOUS. RIGHTEOUS I SAY!!!! Why have you abandoned me?
Well that is what I would have said if I was in Job’s position. Everything Job had is gone and now he is left with only his wife, who also lost everything she had, and the clothes on his back. Everything, and I mean EVERYTHING is gone--Social Status and possessions. My question is why doesn’t Job turn his back on God? Why didn’t Job get angry at God? One idea is that Job felt he was being tested or punished. As one author wrote, “In the Old Testament and in subsequent Jewish tradition, fidelity to God was proven in the midst of testing--whether by the direct action of God, through difficult circumstances, or by the direct activity of the devil.” At first, Job’s reaction is that he has offended God. "Naked I came from my mother's womb, and naked shall I return there; the LORD gave, and the LORD has taken away; blessed be the name of the LORD." (Job 1:21 NRS)
This will be the last time we will read in this book where Job has something nice to say about God. Throughout the book, Job’s anger grows while holds to the idea that he is righteous before God--that he has done nothing wrong to deserve this punishment. His friends will come to his aid but they will only hinder Job in his grieving and defense before God. We, the readers, know that Job is righteous in God’s eyes. It says it in the text. God says, "Have you considered my servant Job? There is no one like him on the earth, a blameless and upright man who fears God and turns away from evil." (Job 1:8 NRS) God does not see Job as a bad guy, as a man who deserves the wrath of God, of the YHWH, of the GREAT I AM. Job is just the unfortunate pawn in a great game of chess between God and the Ha-Satan, the adversary, the prosecutor. God has made a bet with the devil. Now will God win?
Job’s anger towards God will grow throughout the book and Job will even get to the point where he denies that God is even with him. Job 23: 2-9 says “Today also my complaint is bitter; his hand is heavy despite my groaning. Oh, that I knew where I might find him, that I might come even to his dwelling! I would lay my case before him, and fill my mouth with arguments. I would learn what he would answer me, and understand what he would say to me. Would he contend with me in the greatness of his power? No; but he would give heed to me. There an upright person could reason with him, and I should be acquitted forever by my judge. “If I go forward, he is not there; or backward, I cannot perceive him; on the left he hides, and I cannot behold him; I turn to the right, but I cannot see him.” Job feels abandoned. Job cannot turn to his friends or his possessions. He has nobody and not even God can fill that void for him.
This past summer I spent 13 weeks at The Reading Hospital and Medical Center doing CPE. I was assigned to Medical Intensive Care Unit along with the other heart floors in the hospital. On top of that, I had my normal duties in the trauma bay. Every single day I was confronted with families and my own self asking essentially the same question that Job is asking God, “Why do bad things happen to good people?” “Why did my son have to die?” “Why me?” “Why Alex? He was such a great brother.” I can remember many sleepless nights staying up with families who were in the same situation Job was in. Sometimes we need to ask why. Sometimes we need to demand, yell, scream at God and ask “Why me?” But after that, we need to remember its not “why do bad things happen to good people?” but rather “When bad things happen to good people...” This world can be a wonderful place and at other times can be a horrible and hurtful place. I can remember one trauma case where a 21 year old male decided to ride down a hill on his skateboard drunk with no helmet. I remember sitting in the room with the young man’s mother and sister when the doctor came in and told her the prognosis was not good. His mother broke down in tears and his sister nearly passed out. The whole time they kept saying “He is a good kid but just made a bad decision.” A few days later, his mother had to make the decision of whether or not to pull him off life support. His friends, only being in their 20’s, had to say goodbye to their friend. Grief like this should never happen to anyone. It was a heartbreaking case that I hope nobody has to ever face. A mother deciding the fate of her child, a sister having to say goodbye to her older brother, a father wishing he could have done something different. I learn this summer that bad things will always happen to good people. There is a great quote from the show M*A*S*H, "Look, all I know is what they taught me at command school. There are certain rules about a war and rule number one is young men die. And rule number two is doctors can't change rule number one." In the end, it is not so much as we need to know why bad things happen but rather we need to “when whatever happens to you, I will be there.”
Job lost everything and still gives God praise. But what if he didn’t? What if he would have said “You are a horrible, horrible God who cruses the righteous and rewards the wicked?” What would have happened? Yes God would have lost his bet with Satan but what would have happened to Job? Would God punish Job? What else could God do to Job? Job lost everything. Throughout the Hebrew bible, God tells us that God will reward the righteous and punish the wicked. We do not need to always sing praise to God. I cannot tell you how many times I sat in the trauma bay and watched as patients and family members would defend God. God does not need to be defended and God can take your anger. But what we must always remember is God is not the one doing the actions. God allows Ha-Satan to destroy Job self but never participates in the actual event. Ha-Satan still had the option to say no and walk away.
Tragedies will always happen to us. We will always have to make the hard decisions that we never thought we would have to make. But the key into making those decisions is knowing that God is always with us. When bad things happen, God will be there. That is what we need to say. That is what we need to think. Jesus even warns us of this. Jesus calls us to be on guard because even the evil of this world will take his life. Satan entered the heart of Judas to hand over Jesus to be crucified. But even in tragedies, good can come about. The tragedy of Jesus’ death on a cross lead to the victory over sin and death. The tragedies in our life can certainly have a good ending as long as we know we are not alone. We are not alone because God is always with us. There is no logic in tragedy or death but there is logic in the cross. By the cross, all things are possible because on that old rugged cross hung the salvation of the world. And the man who hung on that old rugged cross remains for us always as the CRUCIFIED and risen Lord. That is our faith and that is our prayer this evening. Dear Lord, please Abide with Us in the name of the Father, the Son, and the Holy Spirit. Amen.
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