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Suffering is not failure

August 30, 2014

Pentecost 12 – 2014
Matthew 16:21-28
Marian Free

In the name of God who gives us strength and courage to weather the storms of this existence and to come through the other side. Amen.

It is not unusual for someone who is confronted with bad news to deny or ignore it or to change it into a challenge – something that can be defeated or overcome. For example, a typical response these days to a diagnosis of terminal illness is: “I am going to fight it.” Older people (weary with living) who are encouraged by their families to hold on: “You are not going to die, we won’t let you.” When someone has an untimely death at sea, in the mountains or in the air or at sea, it is not uncommon to hear friends and family say: “At least he (or she died) doing what they loved,” as if that somehow makes it all right. At the same time, it is possible to treat the suffering of others in the same way. After the flood and during the cyclone our then Premier assured the state: “We are Queenslanders – we will recover.”

In today’s world it seems that many people are so determined to be positive or to be survivors that they are both unwilling and unable to confront the fact that life consists of both the good and the bad and that together they make up the fullness of living. Death is not some disaster that should be evaded – either by fighting it to the bitter end or by making out that a tragic death is somehow wonderful. Neither is it, for Christians at least, something to be feared. Death will come to all of us and while we may want to embrace life we cannot, in the end, cheat death. In the context of this strong, positive culture a simple acceptance of one’s circumstances has come to be seen as a weakness. Giving up or refusing treatment and accepting the inevitable has come to be viewed as a lack of determination to survive. A failure to be upbeat in the face of loss is considered to be giving in to rather than challenging fate.

Of course, I am over-generalising, but it does seem to me that, in this country at least, there has been a movement from a culture that lives with the tension of life and death, trauma and triumph, to a culture that seems to believe that with the right attitudes anything can be achieved.

When viewed through the lens of this culture Peter’s outburst in today’s gospel makes absolute sense – he doesn’t want Jesus to die.

To re-cap the story – in last week’s gospel Jesus asked the disciples: “Who do people say that I am?” After a couple of responses: “Elijah, one of the prophets”, Jesus asked: “But who do you say that I am?” Peter responds: “You are the Christ, the son of the living God.” His statement earns Peter not only Jesus’ commendation, but also the assurance that Peter is the rock on whom Jesus will build the church. In today’s gospel Peter the rock, is being accused of being Satan, a scandal, a stumbling block. The problem is that Peter doesn’t really understand. While he has come to the conclusion that Jesus is the Christ, he has not grasped what that really means. When Jesus explains that he must suffer and die, Peter reacts in a very human way and demonstrates that he has no idea of Jesus’ real nature and purpose.

At the time of Jesus there were a variety of expectations about the type of Saviour that God would send to redeem Israel. Some Jews thought that the redemption of Israel would be a military victory over Rome and that the Christ would lead them in battle. Others looked for a priestly figure who would reinvigorate the faith and cleanse the Temple and its officials of corruption. No one, it seems, expected the sort of Saviour that Jesus would turn out to be, a Christ who would suffer at the hands of the elders, the chief priests and the scribes and be put to death. They expected a leader, not a victim.

No wonder Peter bursts out: “God forbid! This will not happen to you.” He has not grasped that Jesus will win the hearts and minds of the people, not by force, but by love and that evil will not be defeated by power, but by powerlessness. He is thinking in human terms, showing that despite his acknowledgement of Jesus as the Christ he has not fully grasped what this means.

Peter’s natural instinct is to reject the notion of a suffering Christ and to protect his friend and teacher from harm. He does not realise that his good intention would in fact defeat God’s purpose. His misunderstanding makes him no better than Satan. For like Satan, Peter is trying to turn Jesus from the path set before him, like Satan, Peter fails to understand that weakness, not power will achieve God’s purpose, like Satan Peter has not grasped that it is only by submitting to God’s will that humanity will be saved.

No wonder Jesus reacts so strongly. He must be as firm in his purpose now, as he was when he was tempted in the desert. What is more, it is essential that Peter and the disciples understand what lies ahead. It is vital that they, his followers, understand the way of salvation, not only because he, Jesus will need their support and encouragement, but more importantly because if they are to carry on after he is gone, they will have to teach others about Jesus and they too will have to walk the way of the cross. The disciples must learn not only that Jesus is the Christ, but they must learn and understand what it is to be the Christ to follow in his footsteps.

Accepting the way of Christ is no passive submission to fate, but an active decision to follow the path that God has laid down for us wherever it may lead and whatever it may cost. It is a decision to allow our lives to be governed, not by human needs and desires, but by the presence of God within us. It is grasping the contradiction that the one sent by God to save, must also suffer and die and teaching others that suffering is not always failure, but is sometimes the very thing that leads to salvation and life.

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Who is Jesus?

August 24, 2014

Pentecost 11

Matthew 16:13-20 (A Reflection)

Marian Free

 

In the name of God revealed in Jesus Christ. Amen.

In January 2013, ABC Science reported that an Australian researcher had discovered a new frog near Ho Chi Minh City. Apparently Jodi Rowley who discovered Helen’s Flying Frog, at first thought it was familiar species. It was only when she saw the original specimen some time later that she realised that the former exhibited a number of differences. Molecular analysis confirmed that she had in fact identified a species that had not previously been recognised. Similar discoveries are happening all the time. If you google “new frogs” you will learn that no less than fourteen new species of dancing frogs have been found in India, another frog has been found in Madagascar and a thorny tree frog has been discovered in Vietnam.

I find it extraordinary that centuries after Linnaeus developed a system of classifying flora and fauna, that it is still possible to locate new species. It is equally fascinating that the distinction between sub-species is sometimes so subtle that a researcher has to rely on molecular analysis in order to be certain that the new creature is in fact new. Presumably any difference is significant and important in the scientific world.

Identity is an important issue. If a person claims to be a policeman or woman, we want to see some form of identification before we comply with their request. If we are about to have major (or minor surgery) we would like to know that our specialist has in fact passed their exams. When we hire a car, pick up a package from the Post Office, leave or enter a country, staff and officials need some surety that we are who we say we are.

Despite all these precautions, it is still possible to be taken in. Numerous people have been caught up in improbably investment schemes, or have lost their life savings believing that the person whom they met online is their one true love. Still others have been caught in the grip of charismatic figures who imprison them in some form of extreme religious idealism (often with catastrophic results).

It should come as no surprise then, that the matter of Jesus’ identity was a live issue both during his lifetime and when the gospels were being written. Why would anyone risk their life, or expose their credibility for a charlatan? Those who were writing the gospels wanted to write in such a way that others would be convinced to follow Jesus.

Each writer approaches the question slightly differently. Matthew, whose gospel we are reading presents Jesus primarily as the authoritative teacher (one who has more authority than the scribes and Pharisees). Jesus is also the “one who abides” – Immanuel, God with us. He is the Son of David, the Son of God. He is “I AM” and the one who will bring Gentiles to faith. It seems that no one word or expression can fully contain the writer’s experience and knowledge of Jesus. While we know who Jesus is, the early disciples were not at all sure. The writers of the Synoptic gospels show how the disciples gradually came to understanding.

That said, all gospel writers struggle with the fact that Jesus does not fit neatly into any existing category. The disciples especially find it difficult to come to grips with the fact that Jesus is to suffer and to die. This tension comes to a head in today’s gospel. At the very point at which Peter makes his declaration that Jesus is the Christ, the same Peter makes it clear that he doesn’t understand what this means. He, along with his fellow Jews had expected God to send the Christ – a figure who would set things right – either by reforming the faith, or by leading a revolt against Rome. A Christ who was dead would not be able to achieve either of those things.

Peter expresses his determination that this should not happen – that Christ should conform to expectations. Jesus’ aggressive response demonstrates just how serious Peter’s misunderstanding is: “Get behind me Satan.” Jesus cannot and will not fulfill his task in any way than that set before him. It is suffering and death and consequent resurrection that will set the world to rights – there is no other way.

Jesus has been so domesticated and his death and resurrection so sanctified, that it is difficult for us to understand how confronting it was for those first disciples. We cannot grasp what a huge leap it was for anyone, Jew or Greek, to believe in a crucified Saviour.

You and I have the benefit of the gospels and two thousands years of reflection and study on the life of Christ to inform our understanding. We have the creeds that have formalized our belief and our liturgies which celebrate it.

All these come to nothing however, if we have not answered Jesus’ question for ourselves, if we have not made the effort to come to know who he really is and what his suffering achieved.

Jesus asks: “Who do you say that I am?” What do you reply?

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Safe in the hands of God

October 19, 2013

Pentecost 22

Luke 18:1-14

Marian Free

In the name of God who raises up the humble and puts down the mighty and who never abandons us to face our trials alone. Amen.

When the weather is good, Michael and I like to eat outside. Not only is it a pleasant environment, it also gives us a chance to observe the natural world. Among other creatures that inhabit our garden are some rather large, but harmless ants. Needless to say they are very much in evidence should anything fall from our table. On one particular day a rather large crumb was picked up by two of these ants. We watched as they moved it somewhat awkwardly across the cement amazed that they should think that the trouble was worth it. Because the ground slopes, the concrete has a large crack in it – too wide for the ants to cross. The two of them spent ages trying to manoeuvre the crumb down one side of the crack and up the other. If one ant dropped an end, the other clung tightly until the first had regained its hold – a process repeated over and over again. They did not seem to be discouraged no matter how often they had to repeat the process. It was hard to believe that one small crumb warranted such persistence – especially when there were others, more manageable, to be had.

Today’s gospel consists of two parables which, at first glance, appear to have nothing to do with each other. A closer look however reveals that they are both about faith – a relationship of trust in God that persists in difficult circumstances and that is built on openness to God in prayer.

To understand the parables, we have to understand the context in which they are being told. The Pharisees have asked Jesus when the Kingdom of God will come. Jesus’ response was to tell them that the coming of the Kingdom would not be observable by outward signs. Indeed, he says, the Kingdom is already among them. It is just that they have failed to recognise it. Jesus concedes the world is not yet perfect. It is full of uncertainty and suffering which will only come to an end when God’s rule is firmly established. Jesus warns his followers that they are to expect difficult times – and the letter to Timothy indicates that the believers do experience persecution and suffering. The disciples and the church live in this in-between time. They are aware of God’s rule in their own lives, but conscious of how far from the ideal of the Kingdom the world still is. They accept that in this still unperfected time that their life will not necessary be one of peace and ease.

The parables are told to encourage the disciples to remain faithful even in difficult times and to trust God to vindicate them against those who oppress them. Jesus is responding to the unasked question: How are the disciples to live, how are they to pray in this time after Jesus coming and before the realisation of God’s rule over all the world?

Even though it seems to be taking a long time for things to change, the disciples are to persist in prayer, confident that God will respond. They are not to abandon their faith at the first sign of difficulty, but to preserve against all odds. God is not like the judge who has to be worn down before he will act, and then only acts in his own self-interest. God’s loving goodness has the disciples’ interests at heart, and though the Kingdom seems long in coming, they are not to be discouraged even when times are tough. Jesus urges them to continue in prayer and to remain faithful, confident that even if God does not act as quickly as they would like, God will respond.

Having told this parable, Jesus tells another – about two people at prayer. The Pharisee, confident in his own goodness is keen, not so much to pray, but to tell God just how good he is in comparison to everyone else. Certainly, he is living in a way that is consistent with the law and he is observing the spiritual disciplines expected of him. However, he cannot see that even though he fasts twice a week, gives ten percent of his income away and does not earn his living by collecting taxes for the Romans, his very arrogance, self-centredness and lack of compassion place him as far from God as every other sinner. His belief in his own perfection has blinded him to his own faults and shortcomings. Worse than that perhaps, he has made himself judge, thus standing in God’s stead and doing God’s work for him! He might think that he believes in God, but in fact by his attitude he demonstrates that he doesn’t need God. He can be judge and jury all on his own.

The tax-collector on the other hand, is only too aware that by circumstance or design, he falls far short of the ideal of perfection. In fact, he is so aware of his failings, that he cannot hold his head up high, nor can he wait for God to pass judgement on himself but beats his breast as a form of self-punishment. Unlike the Pharisee, the tax-collector knows only too well how much he depends on God for anything like a good outcome at the judgement. He hopes against hope that God will overlook his present situation – his role as tax-collector – and that God will restore him to a relationship with God. The Pharisee does not need God to tell him how wonderful he is. The tax-collector, knows how much he needs God if he is ever to be declared wonderful.

This is the difference that Jesus wants us to observe, and why he commends the tax-collector who, to his contemporaries is a traitor and one of the worst kinds of sinners. What matters, Jesus implies, is our relationship with and dependence on God, our recognition that we fall far short of godliness and our belief that, despite our faults, God will vindicate us if only we trust in God and not ourselves. The widow’s persistence and faith in God teaches us to persevere and not to be discouraged. The tax-collector’s humility in prayer teaches us to trust in the mercy of God even though we are far from perfected.

Today, we continue to live with the tension that faced the first century church. Like them we might wonder why God who sent Jesus to save the world, continues to stand back, to hold his hand when a baby dies every three seconds, children starve in Syria because adults cannot agree on how to bring about peace, millions of people languish in refugee camps, Christians are persecuted and killed and people’s homes are destroyed by fires so ferocious that they are almost unimaginable. We do not and will not have the answer to this question, but Jesus tells us that we must not be discouraged, we must not give up. We must continue to pray, confident that God is not only listening, but that God has everything in hand and in God’s own time God will respond.

So we must continue to pray, and when we do, we must be honest with ourselves and with God. We must recognise that if the world is not perfect, it is in part because we are not perfect. When we ask God to change the world we must first ask God to change us.

We are to have faith in this in-between time when Jesus has come and the world is still not perfected. We are to keep the faith even in the most difficult and trying circumstances. We are to understand that faith does not consist of doing the right thing, but first and foremost consists of a relationship with God which is honest and transparent, which is open and responsive to the presence of God and willing to be transformed by that presence.

Persistence and humility are two characteristics, two attitudes that should inform and support us in a world that is far from saved. Persistence in prayer prevents despair when our circumstances seem impossible. Humility in prayer acknowledges our solidarity with (rather than our superiority over) the world around us. Both evidence a trust in God which places our future and that of the world firmly where they belong – safe in the hands of God.

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The vulnerability of God

December 24, 2012

Christmas Eve 2012

Marian Free

 

In the name of God who gave up all power and authority to create and then to re-create us. Amen.

I often think that the infant in the cradle, “wrapped in cloths”, distracts us from the reality of the situation. We are drawn to the baby as we are drawn to all babies and our hearts are filled with love and a longing to wrap our arms around the child. In the depictions of the Nativity, we see a loving family, comfortably gathered and surrounded by the shepherds and wise men who come to worship.

What we don’t always see is the raw, naked vulnerability of the child – the child who is God and who at this point in time is completely powerless to control his destiny and who is utterly dependent on those around him – on Mary and Joseph, on Herod and the political circumstances of the  country which he finds himself.

Thinking of God as a defenceless child can be startling and a little confusing. It goes against our expectations and forces us to see God from an entirely different perspective. A vulnerable, powerless God does not conform to our concept of a God who is omnipotent and all-powerful, who directs and determines, who judges and condemns. To think of God as a helpless baby challenges everything we might have thought about God. And yet, from the inception of Christianity this is one of the images of God – a God without power, a God unable to intervene and God unable to force God’s will on anyone.

In fact, from the very beginning of the Judeo-Christian faith, the image of God is of a God who instead of keeping all authority to himself, chooses to give that power to humankind. In the Garden of Eden, God the creator gave humanity the freedom to choose. God who could have determined the future of humankind, ceded that power to human beings who used that power to choose to compete with, rather than serve God.

When it all went horribly wrong God chose, not to force humankind to change, but to trust humankind to change themselves. In order to do that, God put himself in our hands and risked everything in the hope that we would rise to the occasion, in the hope that our response to the infant Jesus and to the man, would serve to bring salvation to the world.

God still depends on us to get it right, trusts us to return the world to the idyllic state of the garden. God is still powerless unless we co-operate. The vulnerable God in the cradle depends on the people around him for his survival. The powerless God depends on us to change the world.

The powerlessness of God is demonstrated in the vulnerable and suffering of our own time. Until we accept the vulnerability of the baby, the helplessness of the child in the manger, we will not recognise our responsibility to be those who empower God’s saving work in the world. We will not change the situation of

–       the children of Syria and throughout the Middle East who are dependent on warring parties sitting down at the negotiating table and committing to a lasting peace.

–       the children of Niger, the Sudan and countless other nations who are dependent on our goodwill for food,

–       the millions of children who are victims of the AIDS epidemic who are dependent on education programmes and access to health care,

–       the children working in sweat factories and mines, who are forced into slavery and prostitution who are dependent on enough international advocacy will to set them free,

–       the children of Sandy Hook whose lives along with the 20,000 other young people killed by guns in the US are totally dependent on the will of a nation to give up a love affair with guns.

Until we are willing to change our lives, until we are willing to give us some of our comforts, until we are determined to engage our political leaders and to confront world leaders, until we in our turn become vulnerable and dependent on each other, God remains powerless to intervene in world affairs. Because God is dependent on us, God can only do what we are prepared to do in God’s name.

Next time you look in the manger, see beyond the comforting image of a well-fed, well clothed, well-loved baby and see in that child’s eyes, the eyes of God doing the only thing God knows how to do to change the world around – to give himself utterly and completely to us, hoping against hope that we will give ourselves to God and to each other.

 

 

Let us pray

Holy God,

give us grace and courage to acknowledge our contribution to the suffering in the world. Help us to become vulnerable as you became vulnerable that we may be part of the solution and not of the problem.

Powerless God,

make us aware of your presence in and around us. Help us to have the grace to open ourselves to you, that your presence may be made known through us.

Living God,

be with all who live life in the shadow of poverty and despair,

especially those in our own community whose needs often are overlooked

as we look further afield in our desire to ease the suffering of others.

Give hope to the lost and support to the powerless and make us sensitive and responsive to needs and concerns of those around us.

 

Healing God,

in Jesus, you shared the pain of the sick, you knew what it was to face death. Be with all who at this time are in need of comfort and healing. Encourage and strengthen those who are ill and recovering from surgery, support those who are dying and be with all whose task is to bring about healing.

 

Dying and rising God,

as you shared our existence, may we strive to share yours, that at our end we may             join you and all the saints for eternity.

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