The last word…

open door, rock chapel

Following on from my previous post, I have been thinking a lot about the grace of God recently. Hardly surprising, as I am frequently in need of huge doses of it, but also because I have been immersed in thoughts about our understandings of hell, redemption and atonement.

As part of this I re-read Brian McLaren’s book “The Last Word, and the Word After that” which adventures into this territory. I read the whole thing in one sleepless night, hungry as I was to try to come to some view of these things myself.

From this, I wrote this;

The last word

 

I was reading a story from the Gospel of Mark about

Jesus. It was one of the hard passages where he uses

words that bite – words that leave no space for

my failure.

Jesus told his disciples to stand up for him before men and

the angels will sing. However those who disown

him will be lost – sent out in

disgrace.

 

And then I remembered Peter.

Rock of the Church.

Three time sinner before the crow of the cock.

 

Then I remembered too the story of the Garden where

God tells Adam (and Eve) that if they eat the fruit of the tree they shall surely die.

Not in abstract; they had no concept of the legacy left by the origin of their sin.

Yet they do not die, and God

cares for them, clothes them, sends them out onto the human race

like an anxious parent.

 

There is God’s

last word –

and the

word

after

that

 

which is always

‘grace’.

 

(with apologies to Brian Mclaren for pinching his book title.)

Is God violent?

It is a question I was discussing with a friend last week. She, like me, comes from a background in which the stories of the Bible were regarded as unquestioned absolute fact. The problem is that as you start to take a look at some of these stories, you start to hope that they are not.

But if they are not, then the absolutes that faith has been built from start to come unravelled- if you pull at these bricks the whole wall will fall in.

I wrote a series here called ‘Bible Nasties’ in which I tried to explore some of the issues that arose from my own theological meanderings. You can catch the first one here, and the others via the links in the comments.

However, Brian McLaren does it much better in this article here. Here are a couple of quotes;

Let’s define violence simply: force with the intent of inflicting injury, damage, or death. I think believers in God have four primary responses to the question of God’s violence defined in this way:

1. God is violent, and since we human beings are made in God’s image, we’re free to use violence as one valid form of political communication (to borrow a famous phrase from Carl von Clausewitz), and in fact we are commanded to use it in some cases.

2. God is violent, but in a holy way that sinful humans are incapable of. That’s why violence is generally prohibited for humans except in certain limited cases. In those cases, only those designated as God’s chosen/elect/ordained, acting under God’s explicit direction, are justified in using violence.

3. God is not violent, so human violence is always a violation of our creation in God’s image — both for the perpetrator and the victim. If it is ever employed, it is always tragic and regrettable, never justified.

4. God is not violent, so violence in any form is absolutely forbidden, no exceptions.

McLaren goes on to describe his own struggles with this issue- how the violent version of God contrasts with the other version in the pages of the Bible- the loving, forgiving, self sacrificing one, who eventually casts himself as the victim of violence, not the originator of it. Which version is the truest one, because increasingly it becomes impossible to hold them both together.

McLaren points us to Jesus, and along the way, we again bump into how we understand attonement;

In my own grappling with this subject, a single question has brought things into focus for me: Where do you primarily find God on Good Friday?

If God is primarily identified with the Romans, torturing and killing Jesus, then, yes, the case is closed: God must be seen as violent on Good Friday. The cross is an instrument of God’s violence.

But if God is located first and foremost with the crucified one, identifying with humanity and bearing and forgiving people’s sin, then a very different picture of God and the cross emerges.

Both locations present a scandal. The former, it seems to me, subverts the entire biblical narrative. God is not then identified with the slaves seeking freedom, but with Pharoah keeping them in their place. God is not with the woman caught in adultery, but with those who want to stone her. God is not with Paul, accepting Gentiles as sisters and brothers, but with the Judaizers, upholding the Law. And God is not hanging on the cross, but stooping over it, pounding in the nail. That’s scandalous in one way.

The latter understanding subverts violence and all those who depend on it for their security, affluence, and happiness. God is with the slaves, not with the slave-drivers. God is found in the one being tortured, not the ones torturing. God is found among the displaced refugees, not those stealing their lands. And God is found in the one being spat upon, not in the one spitting. A very different scandal indeed — and a very different cross, with a very different, but no less profound, meaning.