Dispatch One Hundred Nine

Posted: October 27, 2014 in Twenty-Eighth Bundle
Tags: , , , , , , , , ,

PSALM 34:1-10, 22

I will bless the Lord at all times;
    his praise shall continually be in my mouth.
My soul makes its boast in the Lord;
    let the humble hear and be glad.
O magnify the Lord with me,
    and let us exalt his name together.

I sought the Lord, and he answered me,
    and delivered me from all my fears.
Look to him, and be radiant;
    so your faces shall never be ashamed.
This poor soul cried, and was heard by the Lord,
    and was saved from every trouble.
The angel of the Lord encamps
    around those who fear him, and delivers them.
O taste and see that the Lord is good;
    happy are those who take refuge in him.
O fear the Lord, you his holy ones,
    for those who fear him have no want.
10 The young lions suffer want and hunger,
    but those who seek the Lord lack no good thing.

22 The Lord redeems the life of his servants;
    none of those who take refuge in him will be condemned.

There is a strong current in the Bible, vocally represented in the traditions that promoted the idea of Yahweh as not only supreme among the gods but as the only god there is (monotheism), which regards everything that happens as directly caused or allowed by the divine will. When things go well for us, this doctrine poses no problem at all. But when adversity comes and bereavement leaves us reeling in its wake, the connection between God and our experience is much harder to discern – and much easier to doubt.

We can use the familiar Western “centers of consciousness” as a way of analyzing this conundrum, picturing God as like us in possessing a mind (knowledge), a heart (passion), and a will (action). When it comes to human suffering, then, perhaps God

  1. knows about it, but doesn’t really care and refuses to help.
  2. doesn’t know about it, and would care if the information was provided (suggesting the importance of prayer).
  3. doesn’t know, and wouldn’t care even if He did.
  4. does know and certainly cares, but is afflicting or allowing the suffering so that something else can be realized (such as humility, repentance, patience, fortitude, or wisdom in the sufferer).

As you can see, the first three explanations make God into something “less than God” in the classical sense of an all-knowing, all-loving, and all-powerful authority over human affairs. The deities of other mythologies might demonstrate less-than-perfect qualities, but the unqualified monotheism of the Bible (Judaism and Christianity) and Quran (Islam) has traditionally forced believers to look for God’s hand (active/passive will) in our suffering and loss.

Another response might be to suggest that God names a mystery we cannot understand. Perhaps there isn’t a supreme being calling the shots or letting things slide. Maybe suffering is just part of the burden of existence – neither a punishment for sin or a strategy for our salvation. Sometimes it follows fairly predictably on our own poor choices, as the immediate or delayed consequence of what we are doing to ourselves, each other, and to our planet. Often, however, it defies explanation (even a theological one) and the best we can do is meet suffering with a grounded presence, mindfulness, and grace.

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