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What If God Ruled the World?

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As a child in elementary school I already had a reputation among my peers as a Christian. Other kids called me a goody two shoes. Boys would try to get me to swear. One day a boy asked me if I believed God could do absolutely anything.”

“Of course,” I replied.

“Can he make a stone so big he can’t lift it?” he responded.

I was speechless. I saw in a flash that if I said he could then I would be admitting there was a stone God couldn’t lift, and if I said no, then I was admitting that he couldn’t make such a stone. Either way, I had to admit God was not omnipotent. I thought long and hard about this conundrum.

I finally decided that what I was being asked to admit was that God could not do what was logically impossible. There can’t exist both an unliftable stone and an omnipotent being who can lift any stone.

Christians tend to take God’s omnipotence for granted. Yet it raises a lot of questions. How can God stand by and allow horrors like the Holocaust or the Cambodian killing fields or the Rwandan genocide to occur unchecked? And if God allows such things because they fall under the free will of human actors, then how can he stand by and allow natural disasters like hurricanes Katrina and Maria, or the tsunami that claimed so many lives in southeast Asia or the earthquake in Haiti? Some Christians propose that such catastrophes are punishment for sin. Yet what kind of punishment sweeps away the innocent with the guilty and visits the worst disasters on the poor while sparing the rich?

There are only two possible conclusions. Either there is no God, or God is not omnipotent. Many of my friends on Facebook have opted for the former explanation. Some of them were raised in Christian homes, and their disappointment with God has fueled their disbelief. I have come to conclude that God is not omnipotent, at least not in the way we commonly think of omnipotence. In fact, I think that belief in God’s omnipotence is one of the most successful lies of the devil. There are things God cannot do, not because he lacks the power or will to do them, but because he lacks the authority. To act without the authority to act would call into question his goodness.

The New Testament is very clear about who the ruler of this present world is, and it is not God. It is the devil, Satan, the serpent who beguiled our original parents into giving up their authority over the fish of the sea, the birds of the air, and the beasts of the field. It is the devil, along with those deceived by him, who are responsible for the evil in the world.

Jesus revealed God as a loving Father who cares for his children and wants them to love as he loves—without condition or favoritism. Jesus demonstrated that love by healing the sick, curing those who suffered from inner demons, and by eating and drinking with the outcasts of his society. He touched the untouchable, forgave the unforgivable, and esteemed the worthless. What he did is what God does, and it is in this context of putting forth extraordinary effort to find ways to be kind that we must understand that with God all things are possible. You can be kind to those who hate you. You can love those who say awful things about you. You can contribute your hard-earned income to help those unfortunate enough to have been born in poverty in a place where upward mobility is all but impossible. You can use your own influence, however small, to bring God’s rule into the world ruled by the devil. This means war. It is inevitable when kingdoms are in conflict.

There will be casualties. Don’t give up.

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Christians current events guilt jesus kindness love persecution poverty punishment religion righteousness Satan sin spiritual life suffering theology

Opportunity to Display God’s Work

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In chapter 9 of his gospel, John launches into the story of how Jesus healed a man blind from birth and the aftermath of that healing. Here is how the story begins:

As he went along, he saw a man blind from birth. His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?”

John 9:1-2

Notice the assumption behind the disciples’ question: this man’s suffering is the result of sin—his own or his parents. In other words, this man is bad or was badly brought up. That’s why his life is messed up. This same assumption is still current in our society and in our churches. People are poor because they’re lazy. People are sick because they eat junk food. Some even say that natural disasters are the result of sin, often sexual sin. (You can find examples here, here, and here.) Jesus’ response sweeps away this kind of thinking.

“Neither this man nor his parents sinned,” said Jesus, “but this happened so that the works of God might be displayed in him….”

John 9:3

Jesus first addresses the disciples’ false assumption. He says remarkably, “Neither this man nor his parents sinned.” Now, of course, Jesus was not claiming that this man and his parents were paragons of virtue who lived sinless lives. Imagine, however, what it was like to be a man born blind in a society where misery is regarded as proof of God’s judgment for personal sin. Since the man was born blind, the judgment fell on him at the moment of his birth. This means that either it was a judgment on his parents for some terrible sin they had committed, or it was a judgment on the man himself for some prenatal sin. In fact, the disciples were not seeing a suffering man at all. They were seeing an opportunity to hear from the Teacher about an academic discussion current among the religious sages and scholars of the day: can you sin before you’re born? To the disciples, the man himself and his misery evoked no compassion. He was merely Exhibit A in an intellectual debate. To be fair, the disciples had no idea that the man could be helped in any substantive way, but their ignorance was in part due to their assumptions about the justness of the man’s condition. To help such a man might be to oppose God’s righteous judgment.

So when Jesus said, “Neither this man nor his parents sinned,” he liberated the man from the judgment of God. He also liberated God from the inexorable logic of cause and effect. Then he explained how his disciples were to regard suffering, “…but this happened that the works of God might be displayed in him.”

It’s tempting at this point to regard God as some kind of monster who afflicts people with blindness so he can later heal them and get praise and adulation for his “mercy.” This is not at all the God that Jesus revealed. Jesus consistently blamed suffering and evil in the world on the devil and his demons, and he credits God with doing good and overthrowing the schemes of the devil. According to Jesus, the devil lies, steals, kills, and destroys, but God tells the truth, gives to all who ask, raises the dead to life, and restores all things. So God can’t be blamed for the man’s blindness. In fact, Jesus seems uninterested in the question of who or what caused the man’s blindness. He focuses instead on the opportunity the man’s blindness presents, an opportunity to respond to the situation with God’s work.

And what is it that God does when faced with blindness? He heals. Again and again in the gospels when Jesus confronts suffering and oppression, he responds with love and compassion. Nor is his compassion an empty feeling of good will or empathy. He acts on what he feels. He touches lepers even though doing so makes him technically unclean. He heals the sick even when doing so angers the religious authorities because he does it on the Sabbath. He feeds the crowds of people who came out to hear him even when doing so endangers him because the people are ready to force him to be king. Jesus risked ostracism and opposition from the authorities to meet the needs of people who needed his help. Sometimes, as in this instance, he even invited opposition in order to lay bare the hypocrisy of those in power.

For Jesus, therefore, and for all who want to follow him, suffering and oppression never represents an occasion for assigning blame or railing against the results of sin. Instead, they represent an opportunity to display God’s work—to heal the sick, to deliver the mentally ill from the destructive thoughts that torment them, to provide help to the poor, to feed those who are hungry, to give drink to those who are thirsty, to alleviate suffering and pain wherever it appears.

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blessing poverty theology weakness wealth

Poor in Spirit

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Blessed are the poor in spirit, for theirs is the kingdom of heaven.

Matthew 5:3 (NIV)

When Luke records this dictum, he leaves off “in spirit,” so it becomes a saying about poverty. Yet what benefit, what good is there in being poor or in having an attitude of poverty? To answer this, I think we should consider the attitude of the rich.

What does it mean to be rich? What benefits does wealth confer?

Wealth does not make it possible to satisfy all your wants. In fact, there is nothing that can do that. Nevertheless, wealth expands the choices of the rich and provides greater opportunity and access to the means of satisfying more wants. Rich people don’t need anything. Their wealth is sufficient for them.

Consider what Paul tells the Corinthians in 1 Corinthians:

Already you have all you want! Already you have become rich! You have begun to reign—and that without us! How I wish that you really had begun to reign so that we also might reign with you!

1 Corinthians 4:8

Paul’s criticism is that their perception of their own wealth has blinded them to the needs they still have. By becoming boastful and proud, they have lost the sense of dependency that is fundamental to the Christian life. Jesus, in his own life, demonstrated that same dependency. He relied on support from his followers for his livelihood, of course, but he again and again announced that the things he was saying and doing did not originate with him but with his Father, the one who sent him.

Like Paul, John also criticizes the church in Laodicea for the same spiritual myopia:

You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked. I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see.

Revelation 3:17, 18

Like the Corinthians, the Laodiceans believed they were rich, and their misapprehension blinded them to their actual poverty and need. Wealth, therefore, comes with a spiritual curse. The rich are less likely to see their own need. This was also the case of the Pharisees and teachers of the law, so rich in their own conception of righteousness but so impoverished in love and care toward their fellow human beings.

The blessing of poverty, therefore, is an awareness of need, of dependence on others, ultimately of dependence on God. To those who are aware of their need, Jesus makes an extraordinary promise. The kingdom of heaven is theirs. That place ruled by God’s love, by mercy and grace, that place which he taught was within their grasp, already belongs to those who know they have needs they cannot meet themselves.

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