I confess that I am often impatient - it seems that there aren't enough hours in the day to get everything done that I want to get done, much less everything that I need to get done. After all the time management seminars, the workshops about learning to prioritize - after the whole "Seven Habits of Highly Successful People" and so on - I still struggle to find the time for everything. Unfortunately sometimes the small things, which are actually important, get sacrificed for the bigger things, which turn out to be less important in the long run.
And no matter how well I manage my time, sometimes, circumstances (God?) create a situation in which I have no choice about my priorities. The other night, for example, my daughter was participating in a school program. She was disappointed that I could not be there. But I was the chaplain on call for the hospital and I received an emergency call just a brief time before her program. I had to go. I did the right thing, and yes, she understood, but it seems at times that there is just no way to truly manage my time. As much time as I spend creating to do lists, priorities, and scheduling my day, sometimes it just seems as though there is no way to truly manage my time.
Now my next statement is going to make all you "type A" personalities a bit nervous: perhaps there is no way to manage our time. Or, at least, perhaps we need to understand that there must be enough flexibility in our time management to allow room for God-moments - for God's time. This is perhaps one of the lessons of John's narrative in his gospel, in chapter 11:1-44.
Jesus lingers too long "in the place where he was" before responding to Martha's and Mary's call to come see to their sick brother, Lazarus. Now, of course, you are familiar with this narrative - by the time Jesus arrives, Lazarus is dead. One of the lessons that is difficult to hear, but that we probably need to hear is that God moves in God's time to accomplish His purposes. It doesn't mean that God is uncaring - Jesus wept over Lazarus after all; and even though he was about to raise him from the dead he still felt sadness and sympathy for those who mourned. Still it is the mystery of our God that His timing is sometimes beyond our comprehension - His purposes sometimes beyond our understanding. No matter how much we may attempt to master time, it remains unmasterable except by the master. I believe that the best we can do is to cultivate that deep and intimate connection with God in Jesus Christ, that can offer us guidance and direction in the midst of turbulence and triumph. While we may not grasp the timing and the plan that God has, we can strive for the intimacy with God that will lead us through. Martha's response to Jesus' question about faith is perhaps our best response to changing times and changing seasons of life - you are the Christ, the Son of the Living God and you are our savior, and most importantly Lord of our lives. May Christ reign in your heart and life today - His time management is the best there is!!
Friday, November 12, 2010
Tuesday, October 5, 2010
Living Large or Living God
Myrna, a lady in the congregation I serve, was in the office the other day and we were talking about gardening as we are prone to do when she comes in. She was telling me about some 'moonflowers' that she grew from seeds that a friend gave her. The flowers grow quite tall, almost as tall as she. But she noticed the other days that the leaves were eaten so badly that only the veins were left. She discovered that there were hornworms on her beautiful flowers. They had apparently been there a while, but had gone unnoticed until they ate enough of the leaves to catch her attention and by then, they had grown quite large, living in ease off of the greenery that Myrna had worked so hard to grow. The hornworms were living large, they were prospering and enjoying their prosperity, that is until their comfortable and prosperous lifestyle brought them to Myrna’s notice. In the same way, sometimes people become so prosperous that they begin living large, sometimes without noticing it.
The man was a C.E.O. for a large corporation. His employees loved him because he was generous with bonuses and celebrations for achieving their goals. We are a team, he said, we share the work and the rewards, they liked him and looked up to him. He was driven back and forth to work in a chauffeured limousine, and he lived in a beautifully landscaped, new and modern gated community. He was content and had as much security as one could hope for in life. Outside the gate of his beautiful community lived a homeless man – we’ll call him Lazarus – who was crippled and could not work. There was perhaps a government grant he could receive, but he did not know how to apply for it. He was hungry. Not just today and not just occasionally – it was a constant hunger. He often searched through the garbage for the scraps of food that were thrown away. The rich man had noticed Lazarus, but had looked through and beyond him, after all he paid taxes so people like that could be taken care of – he gave money to the church so that people who were gifted for that sort of thing could minister to the homeless and poor. So his limo passed through the gate and it closed behind him and he was secure on the inside from the Lazaruses of the world.
Then one morning Lazarus, who had been slowly wasting away for months, lay down in a puddle in the alley near the garbage cans and died. Unknown to him the rich man was finishing his preparations for work and at that moment had a massive heart attack and died. Death is the great equalizer you see. It doesn’t care who you are or what you have; it simply claims you when it is your time. Now for most of us what we could know of the story would end there, but it doesn’t. Lazarus went to be in paradise where he found comfort and contentment, and the rich man went to the lower darkness where he yearned for some touch of human contact, some touch of comfort.
Our first thought as we share this parable is that the rich man was not a good person. That is not the case however, for his employees loved him, and I am guessing his funeral was well attended with many flowers and the wake was lavish with many to offer comfort to his family. He was generous with his employees, he paid his taxes and he even gave to the church. So, why does Jesus suggest, and this is a modernized version of the parable of the rich man and Lazarus in Luke 16, that the rich man didn’t make it to paradise?
I think that Paul’s admonitions to his son in the faith, Timothy (1 Timothy 6:6-19), can help us to understand the parable, and our own perspectives on material goods. This pericope includes one of those scriptural references that is often misquoted and I first of all want us to truly hear this – it is not money itself that is the problem; it is love of money that is the root of evil. So if the problem is not money, then what is it that sends the rich man to the lower darkness?
Paul urges Timothy to godliness with contentment. This is a difficult passage to translate and without going into a long discussion of Greek grammar, let me simply tell you that contentment in this context is a description of godliness – it is an aspect, an attribute, of godliness. In the prior verses Paul suggests that some pursue godliness for their own gain, and this he says is wrong, true godliness requires contentment: we are imitators of Christ when we live by an inward sufficiency through the Holy Spirit. That is in opposition to the world which teaches us that bigger is better. Modern consumerism opposes the old saying that less is more. A recent issue of “Good Housekeeping” had an article entitled ‘Clutter Cure’ in which they suggested ways to overcome the clutter in our homes. The article outlined organizational strategies and storage solutions, but nowhere in the article did they suggest getting rid of stuff and not buying more – that would be countercultural. We are overburdened by the pursuit of the material and living large, perhaps without realizing it. And while we should be aware of the dangers inherent in the accumulation of material goods, this is not a call to poverty. It is not money or material goods that create problems; it is the improper perspective on them – the love of them.
The danger is that in loving money and material things we wander away from the faith. Money and material gain should not be the focus of either our life's journey or our faith journey, nor should they be a distraction from it – we are to pursue a godliness that is defined by contentment that is rooted in Christ
Paul suggests that the things of the world can cause us to lose sight of the Lord and to drift away. When we decide to live large, instead of living God, we are admired by the world, but perhaps we lose sight of God. Paul contrasts this with the active pursuit of righteousness, godliness, faith, love, endurance, gentleness; and to take hold of the that to which we have been called – life, life abundant, and life eternal. Paul is not suggesting here that we earn salvation, what he is directing us to is the mystery of living in the already, but not yet of salvation. We are saved by grace, but we are also saved for discipleship, for service, for participation in the radical Kingdom of God that comes into being through Jesus Christ, who is the Lord of Life. It is Christ who holds the key to real life, eternal life, a life that counts. His is the only path to this life. Paul uses a formula that was familiar to the early church when he suggests that Jesus is king of kings and Lord of lords, he is making a political statement. In this text Paul is suggesting that life cannot be found in economics or politics, but in Jesus Christ, who is Lord of life. The economics and political structures of his day, and of ours, are not God’s kingdom or God’s economy. We are to be, he says, tekna fotos, people of the light, the indescribable and unapproachable light of Christ.
And so, he suggests, with money then, comes great responsibility. Money does not buy contentment or security, but is given to us that we might enact God’s economy. And when we do, we declare in our words and our actions that Jesus is Lord, Lord of the world, Lord of life.
When we see our money and material goods with the proper perspective, not as permanent, but as temporary, we engage in discipleship that proclaims Jesus as Lord of our lives. We also engage in a faith statement that says we understand the difference between temporary and permanent. You’ve heard the old saying; you can’t take it with you. We are blessed to be a blessing, and when we focus on our money and material things they become a gate that stands as a barrier to community.
The name Lazarus means “God heals.” One of the ways we share that healing that we have received is by rejecting our culture’s call to living large and intentionally living out God’s love and compassion for others. Our cultural mindset is about living large, but living God is about contentment and sharing - it is about understanding God's economy as revealed in Jesus Christ. As people of faith, we are not called to live by cultural norms, but to live in a radically new way that calls attention to the Kingdom of God on earth. It is about contentment - an attribute of Godliness.
The man was a C.E.O. for a large corporation. His employees loved him because he was generous with bonuses and celebrations for achieving their goals. We are a team, he said, we share the work and the rewards, they liked him and looked up to him. He was driven back and forth to work in a chauffeured limousine, and he lived in a beautifully landscaped, new and modern gated community. He was content and had as much security as one could hope for in life. Outside the gate of his beautiful community lived a homeless man – we’ll call him Lazarus – who was crippled and could not work. There was perhaps a government grant he could receive, but he did not know how to apply for it. He was hungry. Not just today and not just occasionally – it was a constant hunger. He often searched through the garbage for the scraps of food that were thrown away. The rich man had noticed Lazarus, but had looked through and beyond him, after all he paid taxes so people like that could be taken care of – he gave money to the church so that people who were gifted for that sort of thing could minister to the homeless and poor. So his limo passed through the gate and it closed behind him and he was secure on the inside from the Lazaruses of the world.
Then one morning Lazarus, who had been slowly wasting away for months, lay down in a puddle in the alley near the garbage cans and died. Unknown to him the rich man was finishing his preparations for work and at that moment had a massive heart attack and died. Death is the great equalizer you see. It doesn’t care who you are or what you have; it simply claims you when it is your time. Now for most of us what we could know of the story would end there, but it doesn’t. Lazarus went to be in paradise where he found comfort and contentment, and the rich man went to the lower darkness where he yearned for some touch of human contact, some touch of comfort.
Our first thought as we share this parable is that the rich man was not a good person. That is not the case however, for his employees loved him, and I am guessing his funeral was well attended with many flowers and the wake was lavish with many to offer comfort to his family. He was generous with his employees, he paid his taxes and he even gave to the church. So, why does Jesus suggest, and this is a modernized version of the parable of the rich man and Lazarus in Luke 16, that the rich man didn’t make it to paradise?
I think that Paul’s admonitions to his son in the faith, Timothy (1 Timothy 6:6-19), can help us to understand the parable, and our own perspectives on material goods. This pericope includes one of those scriptural references that is often misquoted and I first of all want us to truly hear this – it is not money itself that is the problem; it is love of money that is the root of evil. So if the problem is not money, then what is it that sends the rich man to the lower darkness?
Paul urges Timothy to godliness with contentment. This is a difficult passage to translate and without going into a long discussion of Greek grammar, let me simply tell you that contentment in this context is a description of godliness – it is an aspect, an attribute, of godliness. In the prior verses Paul suggests that some pursue godliness for their own gain, and this he says is wrong, true godliness requires contentment: we are imitators of Christ when we live by an inward sufficiency through the Holy Spirit. That is in opposition to the world which teaches us that bigger is better. Modern consumerism opposes the old saying that less is more. A recent issue of “Good Housekeeping” had an article entitled ‘Clutter Cure’ in which they suggested ways to overcome the clutter in our homes. The article outlined organizational strategies and storage solutions, but nowhere in the article did they suggest getting rid of stuff and not buying more – that would be countercultural. We are overburdened by the pursuit of the material and living large, perhaps without realizing it. And while we should be aware of the dangers inherent in the accumulation of material goods, this is not a call to poverty. It is not money or material goods that create problems; it is the improper perspective on them – the love of them.
The danger is that in loving money and material things we wander away from the faith. Money and material gain should not be the focus of either our life's journey or our faith journey, nor should they be a distraction from it – we are to pursue a godliness that is defined by contentment that is rooted in Christ
Paul suggests that the things of the world can cause us to lose sight of the Lord and to drift away. When we decide to live large, instead of living God, we are admired by the world, but perhaps we lose sight of God. Paul contrasts this with the active pursuit of righteousness, godliness, faith, love, endurance, gentleness; and to take hold of the that to which we have been called – life, life abundant, and life eternal. Paul is not suggesting here that we earn salvation, what he is directing us to is the mystery of living in the already, but not yet of salvation. We are saved by grace, but we are also saved for discipleship, for service, for participation in the radical Kingdom of God that comes into being through Jesus Christ, who is the Lord of Life. It is Christ who holds the key to real life, eternal life, a life that counts. His is the only path to this life. Paul uses a formula that was familiar to the early church when he suggests that Jesus is king of kings and Lord of lords, he is making a political statement. In this text Paul is suggesting that life cannot be found in economics or politics, but in Jesus Christ, who is Lord of life. The economics and political structures of his day, and of ours, are not God’s kingdom or God’s economy. We are to be, he says, tekna fotos, people of the light, the indescribable and unapproachable light of Christ.
And so, he suggests, with money then, comes great responsibility. Money does not buy contentment or security, but is given to us that we might enact God’s economy. And when we do, we declare in our words and our actions that Jesus is Lord, Lord of the world, Lord of life.
When we see our money and material goods with the proper perspective, not as permanent, but as temporary, we engage in discipleship that proclaims Jesus as Lord of our lives. We also engage in a faith statement that says we understand the difference between temporary and permanent. You’ve heard the old saying; you can’t take it with you. We are blessed to be a blessing, and when we focus on our money and material things they become a gate that stands as a barrier to community.
The name Lazarus means “God heals.” One of the ways we share that healing that we have received is by rejecting our culture’s call to living large and intentionally living out God’s love and compassion for others. Our cultural mindset is about living large, but living God is about contentment and sharing - it is about understanding God's economy as revealed in Jesus Christ. As people of faith, we are not called to live by cultural norms, but to live in a radically new way that calls attention to the Kingdom of God on earth. It is about contentment - an attribute of Godliness.
Tuesday, April 6, 2010
Capture the Flag
One of my favorite activities as a young Boy Scout was a game called "Capture the Flag." Part of its attraction for me was its competitive nature, its activity level and the requirement of stealth. It was also played in the dark. The idea of the game was to divide into two teams, each having a flag. The playing area needed to be large and was divided into two sections, one for each team. Your team would place its flag somewhere in its area and put some defenders to guard it. The rest of the team, by stealth and speed, would try to sneak into the opponents territory and capture their flag and return it to your own territory, thereby declaring victory. If you got caught in the opponent's territory you were captured (by being tagged) and then you could only be freed if a teammate tagged you without getting caught. The distinguishing feature of the game was the center line that divided the two teams. There was no gray area, there was no neutral area, no rest area, you were either in your territory or you weren't.
As the health care bill has passed Congress and been signed into law by the President, I listen to the rhetoric coming from several different groups, including the two political parties and an abundance of commentators and I am reminded of my boyhood game of capture the flag. A colleague suggested to me the other day that we had lots of politicians in Washington, but very few statesmen. What he meant by that was that he felt like we had lots of people who would take up their party's ideological positions but no one who could construct a viable compromise in the heat of ideological battles. I am inclined to agree with him. There is no gray area, no neutral area, there is only one or the other with a line drawn down the middle. And those of us who are in the middle are left out. We come to elections looking for statesmen who will negotiate legislation that is good for America and what we get are party loyalists whose decisions are shaped by how well their party will fare in the next election.
As I listened to the White House summit on health care I heard repeatedly, from both parties, the statement, "We're not that far apart." Yet neither party and none of the individuals present would consider moving off of their respective side. Somehow they are worried that they might cross the center line into the opposition territory and be "captured." What I did hear was statements about "ramming a bill through" and "let's scrap this bill and start over." Neither idea was palatable to me. The line was drawn and no one is willing to cross over.
A person recently posted a comment on Facebook saying that they supported health care reform, but didn't like some of the things in the law. I agree. For seven years I have worked with various groups, state and federal government officials and representatives, and interfaith groups for health car reform, and there are some things in this law I don't like either. But we will never have a perfect bill in this country. The two extremes are not ever going to come together with anything that everyone can agree on. We continue to draw lines that divide us on global warming, the economy, jobs, and yes, even now that it is law, health care reform. We cannot continue to debate while people go without health care. We cannot continue to scrap everything and start over. This is too important
"We are a Christian nation" is a statement that I hear frequently. And if so, then I ask us to consider, what would our Lord do, what does God require of us. Micah's answer is "to do justice, love mercy, and walk humbly" with our God. And even though Jesus did not agree with the Pharisees, when Nicodemus came to him, Jesus was willing to talk. I see no places in the life and ministry of Jesus where he drew lines that excluded people. I see no places in the ministry of Jesus where ideology or culture overrides the precept of love and grace. The provision of health care in our country has become a business, a for profit, in most cases, business. And while that may be either good or bad depending on your ideology, I ask us to consider how we sacrifice someone's health and health care for money. Now you may say that if someone in our country needs care they can get it. And I agree - emergency care. But why do we insist on spending untold millions of dollars to pay for emergency care much of which could have possibly been prevented if that person had access to regular and routine medical care? And I wonder how Jesus reacts when we tell someone that they must surrender their home to pay for medical bills, or that they will not longer have insurance coverage because their condition is too costly to the insurance company.
I hear Jesus proclaiming his mission in Luke (4:16-21) to be,at least in part, about healing. I hear his testimony in the 25th chapter of Matthew suggest that we are doing the work he has called us to when we provide healing for those who are sick. I hear his command to Peter and the disciples in John 20 to feed and tend his sheep and I wonder what will become of us as we continue to draw lines that separate us. It is difficult to read the New Testament, especially though the Old as well, and not hear the call to be a community in God through Jesus Christ. And I wonder what will become of our faith and our nation as we continue to draw lines that separate and divide. Government should not be a giant game of capture the flag. Government that is of by and for the people should be about finding ways to make laws that all of us can live with together - as a community.
As the health care bill has passed Congress and been signed into law by the President, I listen to the rhetoric coming from several different groups, including the two political parties and an abundance of commentators and I am reminded of my boyhood game of capture the flag. A colleague suggested to me the other day that we had lots of politicians in Washington, but very few statesmen. What he meant by that was that he felt like we had lots of people who would take up their party's ideological positions but no one who could construct a viable compromise in the heat of ideological battles. I am inclined to agree with him. There is no gray area, no neutral area, there is only one or the other with a line drawn down the middle. And those of us who are in the middle are left out. We come to elections looking for statesmen who will negotiate legislation that is good for America and what we get are party loyalists whose decisions are shaped by how well their party will fare in the next election.
As I listened to the White House summit on health care I heard repeatedly, from both parties, the statement, "We're not that far apart." Yet neither party and none of the individuals present would consider moving off of their respective side. Somehow they are worried that they might cross the center line into the opposition territory and be "captured." What I did hear was statements about "ramming a bill through" and "let's scrap this bill and start over." Neither idea was palatable to me. The line was drawn and no one is willing to cross over.
A person recently posted a comment on Facebook saying that they supported health care reform, but didn't like some of the things in the law. I agree. For seven years I have worked with various groups, state and federal government officials and representatives, and interfaith groups for health car reform, and there are some things in this law I don't like either. But we will never have a perfect bill in this country. The two extremes are not ever going to come together with anything that everyone can agree on. We continue to draw lines that divide us on global warming, the economy, jobs, and yes, even now that it is law, health care reform. We cannot continue to debate while people go without health care. We cannot continue to scrap everything and start over. This is too important
"We are a Christian nation" is a statement that I hear frequently. And if so, then I ask us to consider, what would our Lord do, what does God require of us. Micah's answer is "to do justice, love mercy, and walk humbly" with our God. And even though Jesus did not agree with the Pharisees, when Nicodemus came to him, Jesus was willing to talk. I see no places in the life and ministry of Jesus where he drew lines that excluded people. I see no places in the ministry of Jesus where ideology or culture overrides the precept of love and grace. The provision of health care in our country has become a business, a for profit, in most cases, business. And while that may be either good or bad depending on your ideology, I ask us to consider how we sacrifice someone's health and health care for money. Now you may say that if someone in our country needs care they can get it. And I agree - emergency care. But why do we insist on spending untold millions of dollars to pay for emergency care much of which could have possibly been prevented if that person had access to regular and routine medical care? And I wonder how Jesus reacts when we tell someone that they must surrender their home to pay for medical bills, or that they will not longer have insurance coverage because their condition is too costly to the insurance company.
I hear Jesus proclaiming his mission in Luke (4:16-21) to be,at least in part, about healing. I hear his testimony in the 25th chapter of Matthew suggest that we are doing the work he has called us to when we provide healing for those who are sick. I hear his command to Peter and the disciples in John 20 to feed and tend his sheep and I wonder what will become of us as we continue to draw lines that separate us. It is difficult to read the New Testament, especially though the Old as well, and not hear the call to be a community in God through Jesus Christ. And I wonder what will become of our faith and our nation as we continue to draw lines that separate and divide. Government should not be a giant game of capture the flag. Government that is of by and for the people should be about finding ways to make laws that all of us can live with together - as a community.
Thursday, January 21, 2010
Haiti: The Other Side of the Road
Since I was in high school I have been one of millions of people captivated by Tolkien's masterwork, "The Lord of the Rings" and its companion books. I am one of millions more who have been captivated by the stunning visuals of Peter Jackson's movies. And whether you believe this to be an analogy of Christianity or not, certainly it is a wonderful exploration of good vs. evil, weak vs. strong, and so many other worthwhile themes. So I have used it often as sermon illustrations, Bible study materials and in other places.
One of my favorite quotes from the entire work occurs while the Fellowship of the Ring is traveling through Moria. Frodo, unhappy with his task of carrying the ring, curses his fate, his luck, and above all, Gollum: "It's a pity Bilbo didn't kill him when he had the chance." But Gandalf responds: "Pity? It was pity that stayed his hand. Many that live deserve death. Some that die deserve life. Can you give it to them, Frodo? Do not be too eager to deal out judgment. Even the very wise cannot see all ends. My heart tells me that Gollum has some part to play yet, for good or ill before this is over. The pity of Bilbo may rule the fate of many."
As I continue to watch events unfold in Haiti, I am encouraged by the compassionate response of so many, including my own church, and dumbstruck by the massive destruction. My heart and prayers go out to the Haitian people and to all of those who are working to respond with aid. And as I continue to monitor the activity, I wanted to take a moment to share some thoughts that have been prompted by a comment in the media.
Any time there is a crisis of this magnitude someone invariably points to God exclaiming that this is God’s judgment. I will let the reader wrestle with their own theology regarding judgment, but will suggest that Paul says in Romans that all of us have been judged and found wanting, hence the incarnation and salvation work of Christ (Romans 8:23-31). So, for us, then, to claim that a natural disaster is some form of judgment suggests that somehow we are better than other people are, and Paul seems to suggest otherwise. As Gandalf relates to Frodo, who are we to be so eager to deal out judgement?
But I also look back to Jesus and his teaching, and it is especially the parable of the Good Samaritan that comes to mind (Luke 10:25-37). The teacher of the law wants to justify himself and asks Jesus, “Who is my neighbor?” And Jesus tells him the parable—do you remember it? The people of God in Jesus’ day pass the injured man on the other side of the road ignoring his pain. It is only the Samaritan, considered to be ritually unclean, who stops to help him. And do you remember that at the end of the parable Jesus asks the teacher of the law who was a neighbor to the injured man? Of course he says the Samaritan acted as the man’s neighbor. But here is at least one really important point to the parable. Jesus concludes the conversation with the statement, “Go and do likewise.”
The church of Jesus’ day (represented by the priest and the Levite) deemed the injured man unworthy to help. In other words, they made a judgment about him. He had to rely on someone outside his faith to give him aid. When the teacher of the law admits this, Jesus charges him to do as the Samaritan did—to render aid without regard to nationality, creed, or religious beliefs, to render aid without judgment, from a heart of compassion and love.
I believe that God loves all of creation unequivocally. That means when a disaster happens, I am less inclined to believe that it is God’s judgment and more inclined to believe that God cries over those who are hurt and killed. But it may be that God cries even more when his people who are called to share love and grace, when the people who claim the name of Jesus Christ, pass by on the other side of the road. I hope that each of us will understand our common bond with people everywhere, and without judgment, continue to render whatever aid we can give in the name of love and in the name of Christ.
One of my favorite quotes from the entire work occurs while the Fellowship of the Ring is traveling through Moria. Frodo, unhappy with his task of carrying the ring, curses his fate, his luck, and above all, Gollum: "It's a pity Bilbo didn't kill him when he had the chance." But Gandalf responds: "Pity? It was pity that stayed his hand. Many that live deserve death. Some that die deserve life. Can you give it to them, Frodo? Do not be too eager to deal out judgment. Even the very wise cannot see all ends. My heart tells me that Gollum has some part to play yet, for good or ill before this is over. The pity of Bilbo may rule the fate of many."
As I continue to watch events unfold in Haiti, I am encouraged by the compassionate response of so many, including my own church, and dumbstruck by the massive destruction. My heart and prayers go out to the Haitian people and to all of those who are working to respond with aid. And as I continue to monitor the activity, I wanted to take a moment to share some thoughts that have been prompted by a comment in the media.
Any time there is a crisis of this magnitude someone invariably points to God exclaiming that this is God’s judgment. I will let the reader wrestle with their own theology regarding judgment, but will suggest that Paul says in Romans that all of us have been judged and found wanting, hence the incarnation and salvation work of Christ (Romans 8:23-31). So, for us, then, to claim that a natural disaster is some form of judgment suggests that somehow we are better than other people are, and Paul seems to suggest otherwise. As Gandalf relates to Frodo, who are we to be so eager to deal out judgement?
But I also look back to Jesus and his teaching, and it is especially the parable of the Good Samaritan that comes to mind (Luke 10:25-37). The teacher of the law wants to justify himself and asks Jesus, “Who is my neighbor?” And Jesus tells him the parable—do you remember it? The people of God in Jesus’ day pass the injured man on the other side of the road ignoring his pain. It is only the Samaritan, considered to be ritually unclean, who stops to help him. And do you remember that at the end of the parable Jesus asks the teacher of the law who was a neighbor to the injured man? Of course he says the Samaritan acted as the man’s neighbor. But here is at least one really important point to the parable. Jesus concludes the conversation with the statement, “Go and do likewise.”
The church of Jesus’ day (represented by the priest and the Levite) deemed the injured man unworthy to help. In other words, they made a judgment about him. He had to rely on someone outside his faith to give him aid. When the teacher of the law admits this, Jesus charges him to do as the Samaritan did—to render aid without regard to nationality, creed, or religious beliefs, to render aid without judgment, from a heart of compassion and love.
I believe that God loves all of creation unequivocally. That means when a disaster happens, I am less inclined to believe that it is God’s judgment and more inclined to believe that God cries over those who are hurt and killed. But it may be that God cries even more when his people who are called to share love and grace, when the people who claim the name of Jesus Christ, pass by on the other side of the road. I hope that each of us will understand our common bond with people everywhere, and without judgment, continue to render whatever aid we can give in the name of love and in the name of Christ.
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