God and Suffering

         When I was in a student in Europe, I took a midnight train from Paris to Zurich.  I was too cheap to pay for a sleeping car, so I ended up talking all night with a man named Yacov.  Yacov described himself as a secular Jew.  He grew up in Israel, where he was educated in the Jewish faith.  

However, when he saw a documentary on the Holocaust in middle school, he became an atheist.  He said to himself, “There is no such thing as God or the chosen people, or else this would not have happened.”

Yacov is not alone.  How can a good God allow so much suffering?  The Jewish prophet Habakkuk had the same question.  A few centuries before Jesus, the Greek philosopher Epicurus was wrestling with the problem of thinking of a good and strong God in a broken and bruised world.  A few centuries after Jesus, St. Augustine was still asking the same question.  He had some different answers, but he was still kicking the same can along the same street.  

How can a loving God allow so much suffering?  This question never goes away.   Everyone seems to ask this at one time or another.  Without a doubt, this is the single most common theological question voiced in movies.  “Why, God?  How could God let this happen?”

----  Let’s make this personal.  At the end of each row, you'll find some cards and pens. Take a minute and write down on the card one instance of serious suffering.  It can be global or hyper local.  You can make it as personal or impersonal as you want.  I’m not going to ask you to show it to anyone.

...

Now, hold those up.  Hold up your example of suffering.  Raise your hand high.  This is why we are talking about this.  These cards are why we have to talk about this.  We know suffering.  We need some answers for why there are all these cards in the air and why there is so much suffering in the world.

Let me give a few disclaimers before we really get started here. 

1.  The Bible does not give a complete answer to this question.   The Bible is more focused on how to overcome suffering rather than focusing on why there is suffering in the first place.

2.  There is no way that I can give a complete answer today.  You and I both will probably leave here feeling a little unsatisfied with the answers we talk about today.  However, I hope that I can at least make this issue more manageable for us.

When we face the problem of suffering in the world, it can be overwhelming.  Hurricanes, tornadoes, earthquakes, murders, poverty, starvation, cancer.  It all piles up, causing us to wonder how a loving God could allow so much suffering.  Sometimes, the mountain of pain gets bigger and bigger, and we get smaller and smaller, until we can’t see anything else but the pain.  One thing I hope to do today is to shrink that mountain so that we can move past it.  

The Difficulty of a Christian Response to Syria

The "red line" has been crossed.  Probably more than once.  Innocent children are dying.

What should we do about Syria?  The country is imploding.  Assad's venom is spilling helter-skelter into the streets.  How should we respond?  

We have the power to stop the killing - for now.  We - as in the USA, my home country - could bomb Syria's government out of power, probably.  We could send in an army to displace him and to set up a new leadership.  Or, we could "punish" the use of chemical weapons through "targeted" airstrikes.  

The problem - as if there is only one problem - is that none of this may work.  We could intervene militaristically and hit all our "targets" and yet leave Syria in a worse place.  Even unseating Assad offers no hope of a better Syria.  The opposition is fractured and often aligned with militant Islam.  As we've seen in Iraq, removing a dictator often leads to chaos.  

The other problem is that the global community is not unified in how to respond.  The rules of the United Nations require a resolution from the UN Security Council before one nation can "legally" take military action within the borders of another nation.  Russia and China are likely to block any resolutions to this effect for Syria because they could very well be in the same boat as Syria in a decade or two.  Therefore, any military action would be strictly speaking "illegal" and against international norms, not to mention without the support or approval of most of the world.  Hence, America would look like the cowboy aggressor once again asserting their (im)moral dominance in the world.  

The other, other problem.  Violence begets violence.  Bombing Syria at this point would provide infinite fodder for the recruitment of future terrorists.  These terrorists would flourish in the Middle East, but they would naturally spread to other corners of the globe.  As Israel has proven relentlessly (and Boston more recently), no amount of military might can protect a people from a man with a backpack full of explosives.  

Thus we get to the other, other, other problem.  Doing nothing is equally distasteful.  Do we just sit idly by while children are gassed?  How many dead children does it take to merit crushing the murderer?  Is it morally wrong to stand on the sidelines of genocide wagging our fingers in moral outrage?  Is it enough to offer aid to the victims while doing nothing material to stop the atrocities?  This is the old question that Dietrich Bonhoeffer faced in Nazi Germany.  When a madman is driving a car down a pedestrian filled street mowing down innocent people, at what point is the wise and godly choice simply to shoot the driver?

King and Gandhi (and perhaps Jesus) would tell us that we should flood Syria with innocent protestors, that we should simply line up before Assad's tanks and cannons until Assad and his army became so disgusted with killing us that they laid down their arms and sought a solution for peace and justice.  Perhaps this really is the call of Jesus to lay down our lives for others.  However, it is so dramatic and so radical that I don't hear anyone advocating this - not even my most pacifistic preacher friends.  Moral finger wagging is worse than pointless.  Assisting the victims is admirable, but at what point do we stop the ones committing the atrocities?  

Personally, I am not a militarist hawk.  We have caused great harm in the world by over-using our military strength.  But I'm also not a passive pacifist.  Moral outrage without weighty action is a farce.  But let's not be simplistic.  The only option for a true pacifist here is martyrdom.  However, I do not feel called to walk into Syria to be a martyr nor to ask others to do this.  Perhaps I have a lack of faith.  Perhaps I do not want to understand Jesus' calling on this issue.  I honestly don't know.

So what do we do about Syria?  The problem is that there are so many problems.  Every option is bad.

What the Bible says about CANCER

1. God hates cancer.  

Jesus taught us to pray, “May your will be done on earth as it is in heaven” (Matthew 6:10).  Revelation tells us that in heaven, “He will wipe every tear from their eyes, and there will be no more death or sorrow or crying or pain” (21:4).  God is on our side in the fight against cancer, and one day, God will win.

2. God suffers with us.  Isaiah 63:9, “In all their suffering he also suffered.”  Like a parent hurting with a child, God is right there with us, crying right along with us.  

3. God can use anything.  

I’m not saying that God causes cancer, but God can definitely use anything - even hurtful things - for good.  God can redeem pain for healing.  Romans 8:28, “And we know that God causes everything to work together for the good of those who love God and are called according to his purpose for them.”  Sometimes the most important lessons are the most painful.  Sometimes the most important life changes emerge from the pit of suffering.  Even in the midst of great loss, we can always ask, “God, what do you want to teach me through this?”  

4. God is not threatened by our pain, doubts, or anger.  

As you grieve, read through the Psalms.  Learn from the lament psalms.  It’s OK to complain to God.  It is good to shout at God if you feel like shouting.  It is OK to question God’s goodness.  God can handle it, and if you don’t express it, it will eat you up inside.

5. God is bigger than our pain.

When we lose a loved one, that pain can block out the sun.  The pain of loss can be all consuming, a black hole sucking us down.  It’s OK to feel the pain.  It’s OK to feel like you can’t go on.  But in the midst of the pain and the storm and the feelings of drowning in despair, hold on to God.  God also lost a loved one - a son.  Jesus died an extremely painful death at an early age, so God knows that pain.  But God’s mighty power also raised Jesus from the dead and began the redemption of all suffering.  I don’t know why evil and suffering are in the world, but I know that good wins.  I know that God wins.  No matter how bad the pain, remember that God’s good love is greater still.  

The Just Trust (Habakkuk 2)

You talked back, and we heard.

• Why does God create people with mental illnesses?
• Why do so many people do good with bad results or do bad and are constantly blessed?
• If God is love, and God is good, then why does a good God allow suffering?

You talked back, and God heard you.  Before you even asked the questions, almost a year ago, God led our worship planners to plan a series on the Minor Prophets.  Somehow,God led us to the book of Habakkuk, which answers your questions directly.  

Habakkuk has the same kinds of questions.  Adam introduced them last week.  

• Why is there so much injustice in the world?
• How can God allow evil people to prosper while good people suffer?
• Where is the God who is supposed to protect us and to take care of us?
• Where is the justice in this messed up world?

Even a prophet has doubts and questions.  Perhaps, it’s the prophets especially who voice the questions and doubts.  Maybe they are the honest ones who say what everyone is thinking and feeling.

It’s time for you to get a little prophetic.  In your bulletin, you’ll find a piece of black paper.  On this paper, write down your biggest doubts and questions about our world.  How is our world unjust?  What bothers you the most about our world?  When you think abou the global situation or your personal life situation, what makes you really angry?  Write it down.  I’m not going to ask you to read it to anyone or to talk to anyone.  The paper is black so that even your neighbor or your spouse can’t read what you’re writing.  Be completely honest.  Use all caps and explanation points and curse words if you want.  No one will see it.

OK, go ahead and write.

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Now, hold on to that paper and that doubt for a few minutes as we turn to Habakkuk.  He asked God his questions.  He shouted at God, and then God answered.  Today, we’re going to read Habakkuk 2, which gives us God’s longest answer to Habakkuk.  We’ll start where Adam left off last week.

Why Does God Allow Suffering? (Talk Back Series)

If God is love, and God is good, then why does a good God allow suffering (emotionally, physically, socially, etc.)?
[This is a response to a question shared on a "Talk Back" card at our church.]

When I was in Europe, I took a midnight train from Paris to Zurich. I was too cheap to pay for a sleeping car, so I ended up talking all night with a man named Yacov. Yacov described himself as a secular Jew. He is Israeli and grew up in Israel. He was educated in the Jewish faith.
However, when he saw a documentary on the Holocaust in school, he became an atheist. He said to himself, “There is no such thing as God or the chosen people, or else this would not have happened.”
Yacov is not alone. Many people have lost faith in God because of the suffering they see in the world. How can a loving God allow so much suffering? This is a huge question.

Take a minute and think about one instance of serious suffering. It can be something you went through, something that happened to someone you know, or something you just heard about. You can make it as personal or impersonal as you want.

How can a loving God allow so much suffering? This is one of the hardest questions for both Christians and non-Christians. I want to give a few disclaimers before we set into our discussion tonight.
1. The Bible does not give a complete answer to this question. The Bible is more focused on how to overcome suffering rather than focusing on why there is suffering in the first place.
2. There is no way that I can give a complete answer today. You and I both will probably leave here feeling at least a little unsatisfied with the answers we talk about today. Even though I can’t answer the question completely, I hope that I can at least make this issue more manageable for us.

The Hiding Place - Review

I grew up with my mom talking about The Hiding Place by Corrie Ten Boon.  She told and retold several of the stories until I felt like I had already read the book.  In my university ethics class, the professor referenced Corrie Ten Boon's ethical disagreements with her sister about whether it is ever OK to lie - even when lying might protect a human life.  Corrie Ten Boon's story has taken on the aura of a modern Christian legend.
As I picked up the book to read, I honestly had a mixture of interest and skepticism.  The interest came from the recognition that it must be a classic for a reason, and I guess the skepticism came from the postmodern distrust of easy answers from modernism.  Both my interest and my skepticism were rewarded, though not in equal measure. 
I was entranced by the story of Corrie's Dutch family's resistance to Nazism through underground work and care for the weak.  This was one of those books that I found myself reading at every spare minute at home.  Also, the way Corrie's family engages their faith in a good God while evil triumphs temporarily was fascinating and heart-warming.
A few times, though, I found myself uncomfortable with Corries sense that God was working in the tiny details of her life.  I heard the echos of my doubting friends in my head.  "If God could miraculously smuggle a Bible into her prison cell, why didn't he just eliminate the prison all together?" 
However, the co-existence of obvious tiny miracles and huge evils pushed me toward humility in determining what God should do in our world.  This juxtaposition pushed on me the realization that God can't always do what God wants to do because we humans often resist his desires. 
Also, Corrie found that even problems like fleas in their concentration camp barracks could become blessings (annoying critters that kept the even more bothersome German guards away).  Again, this pushed me toward humility - realizing that we often cannot see the total picture of what is good or bad for us at a given time.  The best response to all our circumstances is joyful trust in our Father - even if that does seem irrational or even lame at times.
This is a very good read, and although I don't agree with her perspective 100% percent, I certainly agree with and am inspired by her heart and life.
The Josh rating: JJJJ.