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Bryson Arthur
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of
Publications
and
Editor:
Duane
Alexander
Miller
Assisting
Editor:
William
Brown
Citation:
Arthur,
J.
Bryson.
Out
on
a
Limb:
a
theological
exploration
of
suffering,
risk
and
persecution
in
Marys
Well
Occasional
Papers,
1:1,
February
(Nazareth,
Israel:
Nazareth
Evangelical
Theological
Seminary
2012).
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 1 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur
Table
of
Contents:
p. 3 p. 22 p. 34 p. 46
2 1:1
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur
That
there
is
suffering,
of
immense
proportions,
in
the
world
there
can
be
no
doubt:
The
sorrow-less
gods
have
so
spun
the
thread
that
wretched
mortals
live
in
pain
(Homer)1.
The
suffering
of
the
Biblical
figures
from
Old
Testament
to
New,
summed
up,
we
might
say,
in
the
great
suffering
of
Jesus,
is
also
clearly
recorded.
We
could
be
forgiven
for
saying
that
both
the
history
of
the
World
and
Biblical
history
is
a
history
of
suffering.
We
often
refer
to
the
history
traced
out
in
the
pages
of
the
Bible
as
heilsgeschichte,
the
history
of
salvation.
I
want
to
propose
that
the
history
of
salvation
from
the
Exodus
to
the
cross
and
beyond
is
closely
related
to
the
story
of
the
great
suffering
of
the
saints
OT
and
NEW.
So
much
so
that
our
first
question
in
this
paper
can
possibly
be:
is
suffering
salvific?
In
St.
Pauls
writings
we
find
a
greatly
developed
meaning
of
suffering.
Pope
John
Paul
II
explains
why
St.
Paul
writes
so
much
on
suffering:
The
Apostle
shares
his
own
discovery
and
rejoices
in
it
because
of
all
those
whom
it
can
help
just
as
it
helped
him
to
understand
the
salvific
meaning
of
suffering
(Salvifici
Doloris
1)
2
There
can
be
no
question
amongst
Evangelical
Christians
if
not
all
Christians
that
the
passion/suffering
of
Jesus
was
salvific
for
others
but
to
argue
that
the
suffering
of
others,
including
the
Apostles,
even
if
of
a
certain
quality,3
is
salvific,
is
another
matter.
Nonetheless
suffering,
if
we
consider
texts
such
as
James
1:2-4
or
1
Peter
4:12-18,
is
of
profound
and
essential
value.
We
might
even
pose
that
suffering
of
a
certain
quality4
is
an
essential
and
unavoidable
product
of
following
Jesus,
and
in
that
sense
necessary
for
salvation.
Morna
Hooker
states,
Dying
with
Christ
involves
real
suffering...but
this
dying
leads
not
only
to
a
future
life
with
Christ
but
to
an
experience
of
life
in
the
present
also5
Christian
life
is
a
process,
I
believe,
of
moral
recovery.
Moral
recovery
requires
the
reverse
journey
to
that
which
the
human
ego
naturally
and
vigorously
pursues.
What
is
involved
then
is
the
dying
to
self,
the
deconstruction
of
the
ego.
But
the
sinful
desire
for
self;
self
gratification
and
self
establishment
-
realisation
of
the
full
potential
of
the
human
ego
is
very
strong
and
so
undeserved
suffering
comes
upon
us
as
the
means
of
loosening
the
egos
grip.
This
is
why
James
declares:
1 2
Homer,
Iliad
24:525.
Brian
Pizzalato,
St
Paul
explains
the
meaning
of
suffering,
Catholic
News
Agency
CNA,
8
July
2010.
3
For
example,
suffering
for
others
4
Undeserved
suffering
and
suffering
for
others
5
Morna
Hooker,
Paul:
A
Beginners
Guide
(Oxford:
One
world,
2003),130.
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 3 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur Consider
it
pure
joy,
my
brothers,
whenever
you
face
trials
(suffering)
of
many
kinds,
because
you
know
that
the
testing
of
your
faith
develops
perseverance.
Perseverance
must
finish
its
work
so
that
you
may
be
mature
and
complete,
not
lacking
anything.
(James
1:2-4)
The
pattern
of
Christs
life
is
suffering
and
dying.
He
is
the
Suffering
Servant
of
Isaiah
53.
He
is
the
Lamb
of
God
who
suffered
and
died
that
others
may
live.
The
Apostles
and
all
Christians
are
called
to
a
life
in
Christ
which
involves
suffering.
But
this
suffering
is
very
special
because
for
those
in
Christ,
according
to
Paul,
it
is
sharing
in
the
suffering
of
Christ:
Praise
be
to
the
God
and
Father
of
our
Lord
Jesus
Christ,
the
Father
of
compassion
and
the
God
of
all
comfort,
who
comforts
us
in
all
our
troubles,
so
that
we
can
comfort
those
in
any
trouble
with
the
comfort
we
ourselves
have
received
from
God.
For
just
as
the
sufferings
of
Christ
flow
over
into
our
lives,
so
also
through
Christ
our
comfort
overflows.
If
we
are
distressed,
it
is
for
your
comfort
and
salvation;
if
we
are
comforted,
it
is
for
your
comfort,
which
produces
in
you
patient
endurance
of
the
same
sufferings
we
suffer.
7And
our
hope
for
you
is
firm,
because
we
know
that
just
as
you
share
in
our
sufferings,
so
also
you
share
in
our
comfort.
(2
Cor1:3-7)
The
RSV
states
perhaps
more
explicitly,
v5
For
as
we
share
abundantly
in
Christs
sufferings,
so
through
Christ,
we
share
abundantly
in
comfort
too.
The
key
to
our
suffering
given
to
us
by
Paul
is
that
we
are
sharing
in
the
suffering
of
Christ.
Paul
considers
himself
sharing
in
this
suffering
and
so
the
Corinthian
church,
to
be
authentic,
must
also
share
in
the
suffering
of
Christ.
6
And
we
read
in
Luke
9:23-26
If anyone would come after me, he must deny himself and take up his cross daily and follow me. 24For whoever wants to save his life will lose it, but whoever loses his life for me will save it. 25What good is it for a man to gain the whole world, and yet lose or forfeit his very self? We see that anyone who follows Jesus truly must deny the sinful vagaries of his or her ego taking up his own cross or responsibility in whatever shape or form this is and follow. All followers then are sharing in the suffering of Christ. This is the way. Jesus said I am the way, the truth and the life. The way is the way of the cross which may be understood as self denial
In
1
Peter
4:12-14
we
see
also
a
very
similar
concept
with
respect
to
sharing
in
the
suffering
of
Christ.
4 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur and
suffering
even
to
the
extent,
for
some,
of
physical
dying
for
the
sake
of
others.
We
have
then
a
suffering
of
dying
to
self,
and
dying
for
others.
Undeserved
suffering
comes
upon
us
in
many
guises:
bereavement
of
a
loved
one
or
other
grievous
loss,
illness
or
physical
or
mental
incapacity.
Persecution
and
oppression
of
others
can
also
be
visited
upon
us.
Being
the
victims
of
injustice
or
not
having
an
honest
desire
fulfilled
(for
example
marriage,
children,
the
opportunity
to
use
our
gifts
fully),
rejection
and
being
hated
and
despised
by
others
because
of
our
faith.
Such
suffering,
I
propose,
of
those
in
Christ
is
suffering
with
Christ.
Perhaps
we
could
say
that
such
sufferings
are
Christs
sufferings
in
my
flesh.
Consider
Col
1:24:
Now
I
rejoice
in
what
was
suffered
for
you,
and
I
fill
up
in
my
flesh
what
is
still
lacking
in
regard
to
Christ's
afflictions,
for
the
sake
of
his
body,
which
is
the
church.
Is
Paul
saying
that
to
complete
Christs
suffering
on
the
cross
we
must
suffer
in
our
own
body?
This
appears
to
be
a
statement
of
how
far
Paul
himself
has
suffered
for
and
in
Christ.
Paul
is
sharing
in
Christs
sufferings
through
his
own
persecution,
beatings,
imprisonment
etc.
He
is
saying
he
fills
up
in
his
own
body
what
until
this
point
was
still
lacking
in
the
cross?
Could
we
say
then
that
every
Christians
own
particular
suffering
completes
Christs
suffering
on
the
cross?7
This
being
the
case
it
is
easy
to
see
why
Pope
John
Paul
II
understood
suffering
as
salvific.
Morna
hooker
again:
For
Paul...to
share
in
the
sufferings
and
death
of
Jesus
is
not
just
a
question
of
putting
up
with
pain
and
degradation
and
hardship
but
a
sharing
in
Christs
ministry
of
bringing
healing
and
life
to
others.
[]
Those
in
Christ
must
share
in
what
he
is
and
so
become
those
through
whom
this
principle
of
life
through
death
operates.
8
According
to
Jerome
Murphy
OConnor
OP.
There
is
another
facet
to
suffering,
for
Suffering
can
be
revelatory
when
the
unchangeable
is
accepted
with
grace.
If
the
achievement
is
disproportionate
to
the
means
the
power
of
God
becomes
visible.9
When
we
overcome
the
trials
through
suffering
which
come
upon
us
even
although
we
have
no
strength
to
do
so,
then
Gods
help
can
be
seen.
We
get
through
what
we
have
to
get
through
because
God
is
with
us
and
we
suffer
then
in
His
strength
and
not
our
own.
Some
suffering
may
be
said
to
be
supernatural
7 8
See
further
discussion
on
the
concept
of
filling
out
that
which
is
lacking
in
the
cross
of
Christ
below
Hooker,
Paul,131.
9
Jerome
Murphy-OConnor,
Paul:
A
Critical
Life
(Oxford:
Clarendon
Press,
1996),
313.
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 5 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur in this light. But thanks be to God, who always leads us in triumphal procession in Christ and through us spreads everywhere the fragrance of the knowledge of him (2Cor 2:14). The overcoming of suffering Paul refers to as a triumphal procession. And this procession spreads the sweet fragrance of the knowledge of Christ. Further, and more explicitly: We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body (2 Cor 4:10). By our suffering and our overcoming of our suffering the life of Jesus becomes visible in our own bodies and persons. This according to OConnor is The summit of Second Corinthians and the most profound insight ever articulated as to the meaning of suffering and the authentic nature of ministry.10
2.
2.1
Origin
From
the
Genesis
narrative
Adam
and
Eve
disobeyed
God
leading
mankind
into
a
sinful
and
evil
existence
in
the
World.
The
desire
for
the
knowledge
and,
therefore,
the
power
of
God
overwhelmed
first
mankind
and
they
fell
from
their
happy
perfect
life
to
a
zone
or
a
way
of
life
which
is
hamartia,
missing
the
mark.
Through
this
original
sin
suffering
and
death
resulted.
This
beginning
of
suffering
in
the
world
is
given
entry
through
the
curse
of
God
on
Adam
and
Eve.
Eve
would
have
great
pain
in
childbearing,
signifying
the
nature
of
her
suffering
in
terms
of
both
her
children
and
her
husband
who
would
dominate
her.
I
think
we
can
take
this
further
as
a
curse
on
human
society.
And
the
curse
on
Adam
was
in
terms
of
the
ground;
which
he
would
have
tilled.
Adam
would
now
have
to
toil
for
his
food
coming
from
the
ground.
The
curse
is
graphic:
Cursed
is
the
ground
because
of
you;
through
painful
toil
you
will
eat
of
it
all
the
days
of
your
life.
It
will
produce
thorns
and
thistles
for
you,
and
you
will
eat
the
plants
of
the
field.
By
the
sweat
of
your
brow
you
will
eat
your
food
until
you
return
to
the
ground,
since
from
it
you
were
taken;
for
dust
you
are
and
to
dust
you
will
return.
(Gen
3:17-19)
The
environment
focusing
on
mankinds
need
for
food
would
now
be
alien
and
resistant.
It
will
be
the
means
of
physical,
emotional
and
spiritual
pain.
Also
we
see
death
here.
Man
was
called
from
the
ground
and
now
he
will
have
to
return
to
it.
God
had
already
given
the
first
10
Ibid.,
314.
6 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur commandment of death.11 Dont disobey or you will die. This death is most essentially to do with rejection and separation. Mankind is rejected by God its Creator and the essential ontological unity of God and man is broken. I want to go further and say that the internal unity and coherence of mans own being is also lost. Mankind is now divided from God and divided from himself and herself. The scene is set for a meta-narrative of suffering throughout world history and world history testifies to this reality. I propose that this narrative, whether read as historical or symbolic, is the ground of any metaphysic on suffering. Suffering entered the world and is the result of the fall. Original sin is the root and cause of human suffering although suffering is something far more than this. It is the reality of the nature of the state that human beings are now born into. This and the Biblical record of the suffering of the Saints and of God Himself, evidence for us the profound nature of the element of suffering in the very creation of God and in the nature of that creation. Suffering connects us both to the physical realm and to the social realm. It also connects us or reconnects us with God in terms of the suffering of Christ. This profound essential quality of suffering is seen nowhere more vividly than in the writings of Paul. In our analysis of suffering in Paul we have developed to what we may term a primary creational dialectic. This dialectic is suffering and healing. The three negatives of suffering, evil and death seem responsible for the destruction of the human race. In themselves they are entirely, and indeed utterly, negative; but they are not in themselves. They are in an essential and necessary relationship with their opposite reality. What I am saying here is that it is incorrect to think about suffering as an entity in its own. Suffering is linked inviolably with healing. Suffering and healing ought to be considered together because they exist together. Where there is suffering there is also healing. Suffering and healing are the negative and positive sides of something else. And that something else is eternal life in Heaven.
2.2
I
propose
that
there
are
four
types
of
suffering.
Each
of
these
types
has
its
own
quality.
They
are
deserved
suffering,
undeserved
suffering,
suffering
for
others
and
suffering
for
God
(persecution).
Refers
to
the
command
not
to
eat
the
fruit
of
the
tree
of
the
knowledge
of
good
and
evil.
In
the
day
you
eat
of
it
you
shall
surely
die.
Disobedience
is
itself
evil
and
the
entry
of
evil
into
the
world,
it
produces
both
suffering
and
death.
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 7 1:1 February 2012 Nazareth, Israel
11
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur When we think about suffering we immediately have the question, what does this mean? When we are in suffering we ask what is the meaning of this? What is it for? I think we have gone a distance towards answering these questions in this paper. The meaning of suffering is the immediate and essential issue that dominates those who are in suffering almost to any extent. Job sought the meaning for his suffering and we have 42 chapters of discourse on this. We may consider the three categories of suffering which I pose, leaving the fourth type until chapter three on Persecution. Deserved Suffering: When we do something criminal, negligent, or sinful we suffer because we deserve to suffer. We know what we have done and we see immediately that what we suffer is a result of our action or omission. If we commit a theft and we are prosecuted and go to prison, we immediately know the cause of our suffering. We will agree if we are realistic that this suffering is deserved. This type of suffering usually comes in some form of punishment. The punishment may be corrective but there is nothing more to be had from this category. Undeserved Suffering: This type of suffering comes in many forms; bereavement, job loss, illness, rejection, some other personal tragedy which is no fault of the sufferer, etc. Oppression, injustice, persecution, abuse, neglect of others, etc. are also members of this category. Disappointment in marriage or not being married when one strongly desires to be so, childlessness; the list goes on. All of these forms of suffering, similar to Jobs, are profoundly difficult to understand. The sufferer perhaps aided by others struggles to know the meaning of his or her plight. This struggle if in the Lord, is essentially theological and in the end produces both revelation and ontological growth. The meaning comes through a great struggle and much anguish. This is Jobs type of suffering and also I believe the suffering referred to in James 1. In effect this suffering is a test of faith and has the result of increasing faith. Suffering for Others: We come now to the suffering of Jesus and the suffering of Paul. This is the category that renders immediate and profound meaning. Through this category I want to pose, God is seen. Grace is given entry. Suffering for others up to dying in anothers place is, I believe, the highest good and the highest virtue in the world. This is the sweet fragrance of life through sacrificial death. Its power is that it confers life as it conquers death. I believe that it is utterly compelling, we must believe in the one whom we believe suffered and died for us. God is in this suffering sharing the suffering of the beneficent sufferer. Suffering for God: We deal with in the third chapter on persecution.
8 1:1
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur
3.
Jesus
the
Messiah
died
on
the
cross
and
the
apostles
are
suffering
now
in
every
essential
aspect
of
their
being.
Similarly
the
Corinthians
church,
as
all
Christian
communities,
has
to
endure
this
suffering
also.
Adversity,
suffering
and
weakness
which
we
saw
on
the
cross
continue
in
the
life
of
believers
who
must
take
up
their
own
cross
and
follow
Christ.
The
apostles
are
alienated
from
the
world
and
so
they
are
persecuted
and
oppressed.
They
are
condemned
men
who
have
been
made
a
universal
spectacle.
Weak
fools
dressed
in
rags
hungry
and
thirsty
and
homeless,
the
scum
of
the
earth
and
the
rubbish
of
the
world.
For
it
seems
to
me
that
God
has
put
us
apostles
on
display
at
the
end
of
the
procession,
like
men
condemned
to
die
in
the
arena.
We
have
been
made
a
spectacle
to
the
whole
universe,
to
angels
as
well
as
to
men.
We
are
fools
for
Christ,
but
you
are
so
wise
in
Christ!
We
are
weak,
but
you
are
strong!
You
are
honoured,
we
are
dishonoured!
To
this
very
hour
we
go
hungry
and
thirsty,
we
are
in
rags,
we
are
brutally
treated,
we
are
homeless.
We
work
hard
with
our
own
hands.
When
we
are
cursed,
we
bless;
when
we
are
persecuted,
we
endure
it;
when
we
are
slandered,
we
answer
kindly.
Up
to
this
moment
we
have
become
the
scum
of
the
earth,
the
refuse
of
the
world.
(1
Cor
4:9-13)
The
central
cry
from
the
suffering
Paul
is
that
his
suffering
is
a
sharing
in
the
suffering
of
Christ.
Perhaps
at
the
point
of
crucifixion
Jesus,
before
Paul,
had
become
the
scum
of
the
earth
and
the
refuse
of
the
world.
The
suffering
of
the
Corinthian
church
has
to
be,
it
appears,
of
the
same
quality
as
the
suffering
of
Paul.
And
our
hope
for
you
is
firm,
because
we
know
that
just
as
you
share
in
our
sufferings,
so
also
you
share
in
our
comfort
(2Cor
1:7).
It
appears
that
for
Paul,
the
principal
positive
element
in
suffering
is
that
it
is
followed
by
the
fruit
of
the
shared
suffering
-
comfort.
12
Karl
Plank,
Paul
and
the
Irony
of
Affliction
(Atlanta,
Georgia:
Scholars
press,
1987),
3f.
9 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur The
Greek
term
for
comfort,
paraklesis13,
used
in
the
text
of
2
Corinthians,
has
the
root
meaning
of
a
calling
to
ones
side,
hence
either
an
exhortation
or
consolation.
It
means
more
fully
a
calling
of
someone
to
ones
aid.
Sharing
in
the
suffering
of
Christ
means
that
we
are
called
to
Christs
aid
and
in
so
doing
we
also
become
ministers
of
this
aid.
Morna
Hooker
refers
to
this
aid
as
healing.
Christs
ministry
is
a
ministry
of
healing,
both
physically
and
spiritually.
Through
suffering
we
are
called
to
share
in
Christs
ministry
of
healing.
Suffering
then
brings
healing.
Pauls
suffering,
as
was
the
suffering
of
Jesus,
was
for
the
healing
of
the
ecclesia,
the
body
of
Christ
on
earth.
If
we
agree
with
the
view
of
Jerome
OConnor
(above)
that
suffering
can
be
revelatory,
it
follows
that
the
healing
which
follows
suffering,
if
of
the
quality
of
the
healing
ministry
of
Christ,
is
also
revelatory.
God
becomes
visible
through
it.
We
want
to
argue
now
that
Pauls
ministry
was
an
authentic
Christian
ministry
because
of
his
suffering
for
others.
Because
of
the
suffering
of
Paul
he
was
empowered
to
bring
healing.
He
therefore
continued
the
ministry
of
Christ.
Thomas
Schreiner
says
in
this
respect;
...Pauls
suffering
is
vital
to
his
mission
as
an
Apostle
to
the
Gentiles.
We
should
not
conceive
of
Paul
as
engaging
in
mission
and
experiencing
the
unfortunate
consequences
of
suffering
in
the
process,
as
if
his
difficulties
were
unrelated
to
his
mission.
On
the
contrary,
the
pain
Paul
endured
was
the
means
by
which
the
message
of
the
gospel
was
extended
to
the
nations.
Suffering
was
not
a
side
effect
of
the
Pauline
mission;
rather
it
was
at
the
very
center
of
his
apostolic
evangelism.
(Schreiner
2001:87)
Pauls
suffering
provided
evidence
to
the
truth
of
his
gospel.
It
was
not,
of
course,
atoning
as
was
the
death
of
Jesus.
Nonetheless,
it
was
integral
to
his
ministry.
At
the
time
of
his
conversion
we
hear
the
frightening
words
of
God:
But
the
Lord
said
to
Ananias,
Go!
This
man
is
my
chosen
instrument
to
carry
my
name
before
the
Gentiles
and
their
kings
and
before
the
people
of
Israel.
I
will
show
him
how
much
he
must
suffer
for
my
name.
(Acts
9:15-16)
This
suffering
of
Paul
then
is
either
of
God
or
permitted
by
God.
Jobs
suffering
was
of
a
similar
kind.
God
says
to
the
satan,
have
you
considered
my
servant
Job?14
and
in
so
doing
invites
Jobs
great
suffering
to
come
upon
him.
It
seems
that
in
Gods
words,
I
will
show
him
how
much
13 14
See
W.
E.
Vine,
Expository
Dictionary
of
Bible
Words
(London:
Marshall
Morgan
&
Scott,
1981),
207.
Job
1:8
10 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur he must suffer for my name, speaking this time to Ananias the disciple, suffering has the same mystical quality in the case of Paul. Through suffering Job gained a great and advanced revelation of God. Through suffering Pauls ministry was extended. Sinners believed through Pauls overcoming of his suffering in every occasion of it, and his great resolve and integrity which was unmovable in Christ. In Jobs case a similar resolve is shown in that he refused to do as his wife urged him, Curse God and die. 15 Donald Guthrie, I believe, supports my statement that the suffering of Paul as indeed the suffering of Christians in general, is either of God and so willed by Him, or at least it is permitted by Him. He argues that life for the Christian is life according to Gods will and concerning suffering. He quotes Peter here, Those enduring suffering according to Gods will should entrust themselves to a faithful creator (1 Peter 4:19).16 Guthrie argues that the problems involved in the suffering of God Himself, which he terms Gods willing suffering for His people17, are nowhere discussed in the New Testament. However, the intensity of the Gethsemane passage, which is a loud statement as to the suffering of God linked to the will of God, is evidence that they had conviction of Gods will and wisdom in this matter: This is bound up with the conviction of Gods providential care for his people. If suffering comes God must have a purpose in it. 18 From the revelation of the writings of Paul19 we must conclude that suffering is indeed an integral part of Gods salvation of sinners. We might pose that there was no suffering in the world until the Fall, but after the Fall suffering abounded and so suffering is used, as is death, in the salvation dynamic or process. Guthrie again; ... the NT approach to suffering constantly takes it into the sphere of Gods purpose. Although it is true that suffering is nowhere explained there is enough evidence to show what the Christian attitude should be towards it...Since the supreme example of suffering lies at the heart of Gods redemptive activity in Christ it cannot be maintained that suffering is alien to the purpose of God.20
15 16
Job
2:9
Donald
Guthrie,
New
Testament
Theology,
(Leicester:
Intervarsity
Press,
1973),
97.
17
Ibid.
18
Ibid.
19
And
James
and
Peter
20
Ibid.
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 11 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur Of course, there are those protest atheists who build a case against the existence of God because of the suffering and evil in Gods world. It is the great subject of theodicy to give reasons and a rational for the presence and effects of suffering and evil in the world in terms of the very nature of Creation and Gods purpose for Creation. We do not find Job denying God because of his great suffering and nor do we find Paul saying one negative word against God in this respect; Paul in recounting his experiences in 2 Corinthians 4:7-5: 10 in no way criticises God for the hardships he has endured. He sees these hardships as tools in the hand of God. The present momentary affliction is regarded as slight compared with the weight of glory to follow. 21 Paul has an attitude of triumph with respect to his suffering and similar to James (James 1:2) he rejoices in suffering because it develops the quality of endurance. (Rom 5:3)
3.1
The
pages
of
scripture
and
Pauls
own
writings
testify
to
his
ethical
and
moral
integrity.
He
was
a
man
of
truth
and
great
courage.
He
was
completely
loyal
to
his
task
of
preaching
the
gospel
of
Christ
to
the
Jews
and
then
the
Gentiles.
He
was
in
every
way
a
giant
of
faith,
meek
when
he
was
with
his
flock
though
fiery
in
writing
letters.
Yet
what
comes
through
from
the
pages
of
his
letters
is
not
great
strength
but
great
weakness.
Paul
is
weak.
And
furthermore
he
holds
weakness
to
be
a
virtue.
As
Schreiner
explains,
The
advance
of
Pauls
mission,
that
is,
the
progress
of
the
gospel,
occurred
through
his
suffering.
This
explains
how
Paul
could
rejoice
in
weakness...for
he
understood
that
weakness
was
the
means
by
which
the
powerful
word
of
the
cross
took
effect
in
peoples
lives.
(Schreiner
2001:99)
This
is
intimately
revealed
in
the
following
passage,
which
is
central
to
understanding
Pauls
theology
of
suffering,
and
therefore,
of
redemption:
To
keep
me
from
becoming
conceited
because
of
these
surpassingly
great
revelations,
there
was
given
me
a
thorn
in
my
flesh,
a
messenger
of
Satan,
to
torment
me.
Three
times
I
pleaded
with
the
Lord
to
take
it
away
from
me.
But
he
said
to
me,
My
grace
is
21
Ibid.,
98.
12 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur sufficient
for
you,
for
my
power
is
made
perfect
in
weakness.
Therefore
I
will
boast
all
the
more
gladly
about
my
weaknesses,
so
that
Christ's
power
may
rest
on
me.
That
is
why,
for
Christ's
sake,
I
delight
in
weaknesses,
in
insults,
in
hardships,
in
persecutions,
in
difficulties.
For
when
I
am
weak,
then
I
am
strong.
(2
Cor
12:7-10)
Jesus
Himself
had
demonstrated
human
weakness
from
His
plea
in
Gethsemane
to
let
this
cup
pass
from
me
to
His
apparent
response
to
Pilots
questioning
and
in
the
going
to
the
cross
itself
as
a
lamb
going
to
the
slaughter.
But
in
this
human
weakness
is
hidden
the
infinite,
eternal
and
absolute
power
of
God
being
brought
to
bear
for
the
salvation
of
sinful
humanity.
For
those
who
have
eyes
to
see,
the
great
power
and
glory
of
the
grace
of
God
is
seen
in
this
human
weakness
of
Jesus.
What
we
might
term
the
weakness
of
the
cross,
I
propose,
is
the
essential
element
that
draws
human
beings
and
changes
their
hearts.
Indeed
the
weakness
of
the
cross
breaks
human
hearts.
It
is
the
amazing
revelation
of
the
grace
of
God
which
caused
the
Roman
soldier
to
proclaim
that
Jesus
was
surely
the
Son
of
God.
22
Schreiner
states
above
that
weakness
is
the
means
by
which
the
powerful
word
of
the
cross
took
effect
in
peoples
lives.
I
want
to
say
that
the
weakness
of
the
cross
is
the
powerful
word
of
the
cross.
It
is
this
chosen
weakness
of
God
that
invokes
our
own
words
of
response
and
our
own
affirmation
that
surely
this
man
hanging
on
the
cross
is
the
Son
of
God.
We
are
compelled
by
the
courage
and
utter
resolve
of
this
innocent
weakness
to
respond,
not
to
Jesus
the
man
hanging
there,
but
to
God.
Schreiner
again:
When
Paul
enquires
whether
the
Galatians
have
had
a
spell
cast
over
them
since
they
fail
to
see
Jesus
as
the
crucified
one
(Gal
3:1)
he
probably
had
in
mind
his
own
suffering
as
a
corollary
to
Christs.
Pauls
weakness
in
terms
of
his
affliction
is
given
to
him
by
God.
God
in
a
sense
has
given
Paul
weakness.
This
appears
to
be
unjust,
similar
to
the
suffering
given
to
Job
the
most
righteous
man
on
earth.
Paul
refers
to
this
weakness
as
a
messenger
of
Satan.
It
is
Gods
power
that
will
be
seen
in
and
through
Paul,
and
not
Pauls
power,
as
he
has
no
power
of
himself.
This
is
unjust
in
terms
of
the
natural
understanding
of
the
term
and
concept.
Indeed
it
is
injustice
defeating
injustice
similarly
to
death
defeating
death.
Through
this
injustice
and
death
concerning
Jesus
and
extending
to
Paul
abundant
life
and
justice
are
restored
in
the
kingdom
of
God
on
earth
now
and
to
come.
If
we
can
say
that
suffering
is
death
working
in
us
as
in
Paul
and
this
quality
of
suffering
leads
to
both
our
own
healing
and
the
healing
and
abundant
life,
or
authentic
life,
of
others
then
we
have
22
Mk
15:39
13 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur a completely new perspective of the positive nature of suffering. We might also pose that those who are not or have not suffered undeservedly and for others, are not equipped as ministers of the gospel and to work for the extension of the kingdom of God. The teaching here is that it is through suffering and weakness that God acts in Grace to save the world. Certainly not in human strength and power, puny as this actually is. Neither is it through human wisdom and knowledge, which in the end will be seen to be foolishness before God.23 All of the above said on Pauls weakness, Paul does not strike the reader as weak. It is great courage and commitment that shines through. It is Paul himself who informs us about his weakness but not so much in the form of a confession, although his own cry of despair does show sharply the weakness of fallen human nature: Oh wretched man that I am, who shall deliver me from the body of this death... (Rom 7:24). His confession is more that God is strong and that he trusts in this strength of God. He does not repent of the fact of his weakness and in 1 Cor 4:9-13 he intensifies his language of affliction and suffering perhaps with the purpose of really connecting with the Corinthian church. In the words of Karl Plank, At no time in the discourse does Paul employ the language of affliction simply to communicate the datum that he is weak. In the first place he has no need to do so. [] If Paul ever was concerned to repent the fact of his weakness he has here (in 1 Cor 4: 9- 13) abandoned such an attempt and has set out to use the language of affliction to assault the Corinthian sensibility. 24
3.2
Schreiner
talks
of
Pauls
suffering
as
a
corollary
to
the
suffering
of
Christ.
This
corollary
fills
out
that
which
is
lacking
in
the
cross
of
Christ.
So,
according
to
him,
Pauls
suffering
follows
directly
and
is
a
consequence
of
the
suffering
of
Christ,
and
with
a
purpose.
The
purpose
is
to
fill
out
that
which
is
lacking
in
the
cross.
We
see
that
Paul
functions
as
a
corollary
of
the
cross
of
Christ,
in
that
his
suffering
is
the
path
of
salvation
for
the
Corinthians
just
as
Christs
suffering
is
the
way
in
which
Gods
saving
power
is
released.
[]
Pauls
life,
through
suffering
is
the
means
by
which
life
is
produced
in
the
Corinthians
(2Cor
4:12).
Paul
is
again,
therefore,
the
corollary
of
Jesus
This
is
not
to
say
that
Theology
is
futile
it
is
the
result
of
theology
that
I
was
able
to
make
the
statement.
Theology
must
ever
seek
for
the
truth
and
the
authentic
meaning
of
the
Revelation
of
God
even
although
in
the
end
before
the
Majesty
and
infinite
wisdom
of
God
it
will
be
seen
as
foolishness.
24
Plank,
Paul
and
the
Irony
of
Affliction,
73,
74.
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 14 1:1 February 2012 Nazareth, Israel
23
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur for just as Jesus died to convey life to his people, so too Paul must suffer for the life of God to be communicated to others. (Schreiner 2001:95, 96) Dare we say that Jesus suffering was the way the truth and the life for the Jews and Pauls suffering as a corollary to Jesus suffering is the way the truth and the life for the Corinthians? And must we go further for the other Gentiles? No, but Pauls suffering is a revelation not of himself but Christ to the Gentiles. Pauls commitment to suffer and die for Christ is the means by which the strength of Jesus and his life are revealed through Paul... Paul maintains that one must suffer for the life of Jesus to be revealed. (Schreiner 2001:95, 96) In this instance at least the power of revelation is not made manifest through miracles and signs but the triumphant overcoming of profound suffering.
3.3
We
introduced
this
statement
above.
The
text
again
is
Col
1:24:
Now
I
rejoice
in
what
was
suffered
for
you,
and
I
fill
up
in
my
flesh
what
is
still
lacking
in
regard
to
Christ's
afflictions,
for
the
sake
of
his
body,
which
is
the
church.
And
according
to
Schreiner
[w]e
can
eliminate
immediately
any
notion
that
Christs
work
on
the
cross
was
inadequate
and
that
Pauls
sufferings
play
a
role
in
securing
forgiveness
for
human
beings.
(2001:100)
In
Col
1:20
Paul
argues
that
all
things
are
reconciled
through
the
death
of
Christ.
Believers
are
full
and
complete
in
Christ
(Col
2:20).
Christs
atoning
sacrifice
is
absolute
and
eternal.
There
is
no
gap
possible
in
this
infinite
quality
of
grace.
So
why
does
Paul
make
such
a
statement?
What
can
be
still
lacking?
If
Paul
is
not
compromising
the
uniqueness
and
sufficiency
of
Christs
death
what
does
he
have
in
mind
when
he
says
he
fills
up
what
is
lacking
in
Christs
sufferings?
(Schreiner
2001:101)
According
to
Robert
Wall
Paul
is
surely
not
saying
that
the
Lord
Christ
lacks
anything
as
the
messianic
agent
of
God's
salvation;
nor
does
he
mean
that
the
redemptive
results
of
his
death
need
to
be
supplemented
by
Paul...The
images
of
a
suffering
Christ
in
Paul's
writings
are
usually
employed
to
illustrate
and
interpret
his
own
suffering
as
a
missionary.
Here
suffering
is
exemplary
of
servant
hood,
but
not
expiatory
of
sin.
In
this
way
Christ's
suffering
is
logically
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 15 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur parallel
to
his
own;
like
Christ,
Paul
is
God's
"suffering
servant";
and
like
Christ's,
his
suffering
indicates
obedience
to
God's
commission.
(1993:87)
Paul's
phrase,
however,
is
to
be
taken
metaphorically
rather
than
literally.
Speaking
of
completing
requisite
suffering
is
yet
another
way
of
calling
attention
to
the
importance
of
completing
the
Gentile
mission.
In
Paul's
conception
of
the
Gentile
mission,
his
evangelistic
work
brings
into
Israel's
number
the
"fullness
of
the
Gentiles"
(Rom
11:1-24)
that
will
trigger
the
Lord's
return
to
earth
and
ethnic
Israel's
return
to
God
(Rom
11:25-26).
Even
in
this
passage
Paul
repeats
the
root
of
to
fill
to
stress
that
the
aim
of
his
personal
sacrifice--I
fill
up
[antanapleroo]
in
my
fleshis
to
complete
his
mission:
to
present
to
you
the
word
of
God
in
its
fullness
[plerosai].
(1993:88)
(Wall
also
discusses
the
apparently
common
view
arising
from
Jewish
apocalyptic
tradition
which
we
do
not
deal
with
here25.)
What
Wall
is
saying
is
that
we
are
to
understand
the
term
what
is
still
lacking
in
regard
to
Christs
sufferings
as
a
metaphor
that
relates
to
Pauls
ministry
to
the
Gentiles.
Filling
up
in
Pauls
flesh
means
to
complete
his
mission
to
the
Gentiles.
The
fullness
of
the
Gentiles
coming
in
is
what
is
lacking
in
Christs
affliction,
so
to
speak.
Paul
is
the
Apostle
to
the
Gentiles,
and
through
him
we
see
the
mystery
unravelled
that
salvation
is
not
only
for
the
people
of
God
(the
Jews)
but
for
the
Gentiles
also
(who
are
now
enabled
to
become
the
people
of
God).
Paul
is
commissioned
(Col
1:23)
to
preach
the
gospel
in
the
whole
world.
This
is
the
subject
of
his
discourse
in
v.
24
the
filling
up
what
is
lacking
statement.
Seeing
that
the
passage
highlights
Pauls
unique
apostolic
commission
to
bring
the
gospel
to
the
Gentiles
helps
us
understand
how
he
fills
up
the
affliction
of
Christ...The
fulfilment
of
Gods
word...
relates
to
bringing
the
gospel
to
the
Gentiles
so
that
they
are
perfected
in
Christ.
[]
The
means
by
which
Paul
fulfils
the
word
of
God
by
bringing
the
gospel
to
the
Gentiles
is
suffering.
The
filling
up
of
Christs
afflictions
is
the
pathway
by
which
the
gospel
is
fulfilled
in
the
lives
of
the
Gentiles.26
Most
scholars
understand
Paul's
reference
to
Christ's
afflictions
as
a
catchphrase
from
Jewish
apocalypticism.
In
this
tradition,
Jews
understood
Israel's
suffering
as
a
sign
of
the
last
days
and
a
condition
for
the
coming
of
the
Messiah
(see
Peter
O'Brien,
Colossians,
Philemon
in
Word
Biblical
Commentary
[Nashville:
Thomas
Nelson
Publishers,
1982],
76-80).
Some
even
assigned
a
fixed
amount
of
suffering
which,
when
satisfied,
would
result
in
the
apocalypse
of
God's
salvation.
Israel's
suffering,
then,
was
the
birthpangs
of
the
promised
new
covenant
(compare
Jer
31:31)
about
to
become
a
reality.
26
Schreiner,
Paul,
101f.
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 16 1:1 February 2012 Nazareth, Israel
25
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur So according to Schreiner Paul is not saying that Christs death was insufficient in any way. Rather that the suffering of Paul, as a corollary to the suffering of Christ, extends the message of Christs all sufficient death to the Gentiles, for such a message was concealed from the Gentiles during the life of Jesus of Nazareth.27 So what was lacking was that the revelation of the gospel of the suffering servant was not yet proclaimed to the Gentiles and so the gateway to their salvation as not yet revealed to them. The suffering of Christ on the cross was effectively a revelation of the grace of God to the Jews. The Gentiles who were exposed to the revelation believed, like the Roman soldier for instance. The quality of the suffering of Paul being that of a sharing of the suffering of Christ was effectively a saving revelation to the Gentiles; but not a revelation of Paul, but of Christ. In Pauls suffering the mystery of the cross is revealed to those outside of the called people of God.
4.
The corollary of the fall of first mankind into sin is that all human beings who follow are condemned with the same curse. Perhaps God does not invite satan to trouble us or He doesnt visit us with the great suffering of Paul but nonetheless we suffer to some degree and extent; some greatly and some not so. When the curse is removed by our entry into the Kingdom of God through regeneration the problem of suffering is not solved but rather it is more likely that we suffer more when fiery or not so fiery trials come upon us. And, of course, there is always the possibility of the amazing privilege of sharing in the suffering of Christ through undeserved suffering and by suffering for others.
4.1
Death to self: the dissolution of the ego and the old personal identity
Pauls type of suffering continues on from that of Jesus. It is suffering for others. And so there is immediate soteriological meaning involved. Paul is suffering for the Gentiles. We have argued that this suffering is the corollary of Jesus suffering, not that it is in any way atoning, but that it is the revelation of the Cross to the Gentiles. This quality of suffering, we have seen involves dying to live, it is a Suffering of the Cross because it is a dying of the human ego. It is a betrayal of the old nature in favour of the new. It is an ontological dissolution of me involving utter personal weakness. It is truly the end of myself.
27
Ibid.
17 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur Saul
the
Pharisee
came
to
nothing
in
himself;
he
died.
As
did
Job:
Why
then
did
you
bring
me
out
of
the
womb?
I
wish
I
had
died
before
any
eye
saw
me.28
Elijah
the
Tishbite
also
came
to
the
end
of
himself:
He
(Elijah)
came
to
a
broom
tree
sat
down
under
it
and
prayed
that
he
might
die.
I
have
had
enough
Lord
he
said.
Take
my
life
I
am
no
better
than
my
ancestors.
29
There
is
a
real
sense
in
which
when
beings
in
the
world
cease
to
run
and
turn
to
face
their
perceived
ontological
reality
as
nothing
in
themselves,
echoic
of
the
writer
of
Ecclesiastes.
They
come
to
the
point
of
the
death
of
self
in
themselves
they
have
come
to
the
nullity.
Self- realisation
failed
because,
I
propose,
it
was
grounded
on
the
wrong
understanding
of
authentic
selfhood.
Indeed
the
old
nature
with
its
lies
and
deception,
and
self-delusion,
produces
inauthentic
selfhood.
The
force
of
undeserved
suffering,
and
suffering
for
others,
and
this
force
alone,
is
the
means
of
coming
to
this
place
of
the
death
of
inauthentic
life
and
so
Suffering
is
perhaps
the
greatest
human
virtue.
Perhaps
in
more
general
terms
we
could
say:
When
an
Individual
ceases
to
flee,
[...]
from
the
reality
of
being
with
its
polarities
and
tensions
and
indeed
frustrations,
and
faces
his
own
being,
he
enters
the
realm
of
the
ultimate
whereby
he
becomes
aware
of
the
meaninglessness
and
futility
of
beings
in
the
world
which
exist
for
their
own
sake,
seeking
meaning
and
value
in
terms
of
themselves
alone.
He
comes
to
a
nihilistic
perspective
where
the
only
reality
which
has
integrity
is
nothingness.
[]
Delusion
is
at
an
end
and
there
is
no
point
to
anything.
Perhaps
the
place
of
coming
to
nothing
could
be
described
as
radical
and
total
cynicism.
Or
perhaps
it
could
be
described
as
the
reality
of
the
disorder
of
fallen
human
existence
whereby
man
seeks
meaning,
satisfaction
and
realisation
in
terms
of
himself
and
his
finite
world,
rather
than
in
and
through
God.
He
seeks
the
fulfilment
of
his
person
or
selfhood
in
and
through
the
love
of
self
and
not
the
love
of
the
other
in
God.
(Arthur
1993:80
ff)
In
the
words
of
the
late
Scottish
theologian
John
Macquarie
Selfhood
is
attained
only
in
so
far
as
the
existent
(the
person
who
exists)
is
prepared
to
look
beyond
the
limits
of
his
own
self
for
the
master
concern
that
can
create
such
a
stable
and
unified
existence.
He
must
be
prepared
to
accept
the
factical
aspects
of
his
Job
10:18
1
Kings
19:4b.
My
argument
here
is
that
what
is
involved
in
this
proclamation
is
much
more
than
the
fear
of
Jezebel.
This
is
an
ontological
statement
about
the
utter
valuelessness
of
Elijahs
life.
29 28
18 1:1
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur existence,
his
finitude,
transience,
morality,
and
take
these
up
into
potentiality
which
he
projects
for
himself
into
the
future.
This
means
in
effect
that
by
looking
beyond
himself,
or
as
we
may
say
dying
to
himself,
he
becomes
himself.
(Macquarrie
1988:79)
Macquarie
quotes
the
New
Testament
in
respect
to
the
paradox
of
the
necessity
of
dying
to
self
to
live
in
a
true
self
in
God:
Whoever
will
save
his
life
will
lose
it;
whoever
loses
his
life
for
my
sake
and
the
gospels
will
save
it
(Mt
8:35).
James
Dunn
puts
the
paradox
of
believers
dying
to
live
in
this
way:
Death
is
at
work
in
the
believer
as
well
as
life...
this
is...the
consequence
of
the
believers
divided
state;
as
members
of
the
first
Adam
they
belong
to
this
age,
they
are
dying;
as
members
of
the
last
Adam,
they
belong
to
the
age
to
come,
they
experience
the
life
giving
Spirit.30
Suffering
now
is
a
necessary
preparation
for
and
compliment
to
future
glory...Only
when
death
has
had
its
full
say,
only
when
mortality
has
corrupted
to
death,
only
then
will
the
believer
escape
the
clutches
of
death.31
Dunn
argues
that
Pauls
near
death
experience
(2
Cor
12:2-6)
focused
his
mind
on
the
problem
of
suffering
as
the
place
of
death,
and
suffering
and
death
within
the
process
of
salvation.
Since
Paul
was
given
a
thorn
in
the
flesh
to
keep
him
from
being
proud
and
conceited,
boasting
in
himself,
Dunn
concludes
that
out-of-body
experiences
and
such
were
what
prevented
the
power
of
God
from
having
its
proper
effect:
...it
was
precisely
not
experiences
of
power
leaving
behind
bodily
weakness
which
Paul
saw
as
the
mark
of
Grace
but
experience
of
power
in
and
through
bodily
weakness.
Continuing
human
weakness
was
an
integral
part
of
the
process
of
salvation.
Human
weakness
was
not
a
denial
of
divine
power,
but
an
unavoidable
and
even
necessary
compliment
to
divine
power
in
the
overlap
of
the
ages.32
Pauls
out-of-body
experience
and
then
the
thorn
in
his
flesh
present
us
with
the
eschatological
tension
of
the
now
and
the
not
yet,
the
kingdom
which
had
come
and
the
kingdom
which
had
30 31
James
D.
G.
Dunn,
The
Theology
of
Paul
the
Apostle
(Grand
Rapids:
Wm.
B.
Eerdmans,
2006),
482.
Dunn,
Theology,
483.
32
Dunn,
Theology,
483-4.
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 19 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur yet to come in its fullness. He sees a vision of the kingdom to come but he remains, for the sake of the Gentiles, in the present kingdom status with increased suffering through the message of satan in his own body. Suffering then is part of the now and yet to come tension. We die to the now, the already come, to live in the yet to come. The Kingdom come is the place of our death and the Kingdom that is yet to come is the place of our resurrection to eternal life. Believers are reborn of the Spirit but it is this very rebirth which demands the death of the sarx. The sins of the flesh which in reality constitute the old nature and the old identity must die in the now and finally and ultimately in physical death. The newborn spirit may enter the Kingdom of God but not in its dialectical tension with the old body. The old body remains and continues only as the seed or the physical principle of the new eternal body. In the drawing together of the re-born spirit and the new heavenly body we have a new and glorious human ontological unity and as such absolute peace of identity.
4.2
Therefore, suffering and healing are a dialectical pair, as has been argued. Now I want to pose that human beings who have the capacity of suffering and healing engage the world, the physical and spiritual time space universe through this capacity. I am saying that our worldly relations in the different spheres of being, physical, spiritual, cognitive, and emotional all derive from the dialectic of suffering and healing. The dialectic connects us and gives us an incarnational dynamic. Suffering and healing is the way in and the way to be in this creation of God; which we argue of course is the most perfect creation. Suffering for others is the grace of calling others to our side and therefore comforting them. The primary and glorious example of Jesus is that He called men and woman to His side to heal them through His suffering. His ministry was clearly a healing ministry. Mankind is disconnected by the fall, disconnected from God, from each other and from themselves. In their own being they are disunited. Also from the physical universe; the ground is the subject of the curse. Disconnection is itself a profound source of suffering. Men and women live in this state of disconnection and so they live in angst and pain, insecurity, guilt, and meaninglessness. John Macquarrie discusses the human quest as a search to be free from guilt and a quest for meaning.33
33
Macquarrie,
Principles.
20 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur The disconnection is solipsistic it can never reach in and it can never be in. Citizens of the earth are not in. And so they are not secure. They have no security of being. Human communities are again to some extent and degree aggregate being. This we may term a crowd and not a community in the connected relational sense. A crowd is an aggregate of disconnected beings. World Being is aggregate: it is not connected Being. Human marriage attempts connection and therefore, poses the solution to the loneliness, the aloneness, and insecurity. Marriage is an attempt at connection, at being in each other. It is one flesh sharing intimacy. So many marriages break down completely as the attempt at connection fails, even Christian marriages. But it is a real and sincere attempt to be in. Connection requires suffering and pain of a certain profound quality, as already discussed. Healing is the result of connection. Otherwise put connection can only be the product of reconciliation. Connection in the authentic and not pseudo sense requires the reversal of the curse of the disconnection of original sin. This is true and absolute healing, infinite comfort. The suffering of the death of the self is a connector which, through the strength of God, regains the state of being-in. Those then who come to the utter end of themselves in terms of their old nature are attuned (as Macquarrie might say) to receive the power and strength of God and can now step in. To be out of themselves utterly is to be in Christ utterly. To be in Christ utterly is to be comforted and it is to be healed. To be in Christ means that Christ (in the prosopon of his Fathers Spirit) is at our side. We are not alone. The Spirit is the Paraklete, the Comforter. He is Christ at our side. He is our strength to be but the courage to be must be ours. Christians are involved in loss and mourning. But Jesus assures us with the promise Blessed are those who mourn, for they shall be comforted (Mt 5:4).
21 1:1
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur
1.1
Risk as Suffering
We begin by defining terms. We have already understood that suffering is a necessary part of Christian life and moral and ontological growth (growth of our being). I propose now that risk is a form of suffering which is also normal for Christian life. Risk for God is suffering for others. In this, it is noble. The suffering involved in risk is anxiety of a particularly acute form. And anxiety is a profound care and worry that we are going to encounter loss. Anxiety is not fear. Fear always has a subject: we are afraid of something; when this something ceases to be we are no longer afraid. Those who are afraid of heights are afraid only when they are high up; when they return to lower levels the fear disappears. But anxiety is a malady at the centre of our being. When we take on risk-for-God it acts at the centre of our being. Anxiety is a burning in our soul, it is a profound and radical form of ontological and indeed existential insecurity. Anxiety increases as our factor of risk increases. The more the risk the greater the anxiety. Jesus teaches, dont be anxious for anything (Mt 6:25). God will provide for your basic needs and so your security must be based entirely on Him. And this is where faith enters the equation. Faith is the only remedy for anxiety and so it is the counterbalance of risk. Faith is the healing dynamic in the suffering of risk. We can go the next step: faith is faith in something or someone. Saving faith is faith in Jesus the Son of God. It is Jesus who is our eternal and absolute security. Therefore risk for Jesus sake is not risk as the world understands it. Risk in God through stepping out in faith and remaining in faith is eternal life. This is life against the current in the world. However insofar as our faith is not perfect we have suffering. For Christians to be alive in Christ they must take risks, they must live in some form or degree of risk. All Christians should be out on a limb. Missionaries are those who are totally out on a limb and to be so is indeed a blessed, rich and fruitful state of being. However when faith wanes there is suffering. When you are out on a limb your whole life, identity and security are on the line. All of your eggs are in one basket. And so missionaries, in the worlds terms at least, are fools for Christ.
22 1:1
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur
1.2
Risk as Vulnerability
In general terms risk is vulnerability. To take and live in Risk is to enter the emotional and indeed spiritual state of vulnerability. If we are vulnerable then we are dependent for our lives on something outside of ourselves. Of course all human beings are vulnerable. Human life is very vulnerable. We are dependent on others so often for our lives. We are dependent on medical doctors and sometimes surgeons; we are dependent on food processors from farmers through to the shelves in shops. We are dependent on governments and banks and oil producers, and now computers. In the late modern world technology has produced in human beings a new dependency on scientists and technicians. They are the new high priests of modern life. Again vulnerability for all people requires a form of faith. But Faith in God is a different order of vulnerability. Faith in God for all things in your life is a higher order of vulnerability. If we want to understand the nature of this vulnerability then we must seek to define and understand faith with greater precision. Saving faith has three elements that correspond to human nature. 1) Cognitive: this is mind and so knowledge. We believe with our mind and through the workings of our mind. We need to have some knowledge of the Person we believe in (Saving Faith is belief in a Person). So we have belief in Jesus the Son of God the Messiah and indeed the creator of all things. 2) Conative: to do with our emotions, symbolised by the heart. This is where we trust. We have to trust Jesus for our lives and everything we need. 3) Volitional: this has to do with our will. Our will is our faculty of choosing. Free will is free choice. In saving faith we must surrender our will to Jesus. In Gethsemane Jesus cried, not my will but yours be done. This is a total surrender to the Gods gracious sovereignty. When the three elements come together as one in human consciousness and true intentionality we have saving faith. Meaning that vulnerability in Jesus and His service is faith in action.
1.3
Friedrich
Schleiermacher,
the
great
German
theologian,
sought
to
reconstruct
theology
after
the
Enlightenment
attack
on
it
in
the
18th
C.
Immanuel
Kant
had
used
Enlightenment
philosophy
to
discredit
Christian
theology
and
he
was
quite
successful.
Schleiermacher
who
is
known
as
the
father
of
modern
(liberal)
theology
moved
theology
from
the
place
of
reason
to
the
place
of
feelings.
He
claimed
that
God
was
the
feeling
of
utter
dependence.
Now
I
am
not
in
agreement
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 23 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur generally with Schleiermacher but his concept of the feeling of utter dependence is enlightening I think. I dont believe that God is a human feeling (even of utter dependence) but I do believe that we get closer to God through the feeling of utter dependence on Him. When we come to this place of almost total abandonment of the self and total giving over of ourselves to God we are totally and utterly vulnerable. We confess this vulnerability and our total inability and weakness to God and we trust Him totally with our lives. In this vulnerable state of confession and utter dependency God is always present. And when we perceive the presence of God we rejoice and praise Him with our whole heart. This place of the powerful feeling of utter dependence is where believers are small. It is the end of our journey of risk and vulnerability as it is the end of us. Elijah took the risk in the face of Jezebel to run with the chariots but in the evening he sat down in the despair of himselfhe saw himself as no better than his ancestors. His extremely vulnerable state overwhelmed him. It was too much for him to bear and so he was utterly dependent on God. Going out on a limb for God requires utter dependence on Him. Risk for God is dependency where we have no control.
1.4
Risk
in
God
is
stepping
out
in
faith.
Stepping
out
in
faith
is
stepping
into
risk
and
it
is
stepping
into
vulnerability.
Through
this
step
and
to
the
extent
and
degree
of
the
step
we
have
the
extent
and
degree
of
a
living
faith
in
action.
Those
who
hold
back
from
stepping
out
of
their
security
base
their
home
the
place
of
their
identity,
support
and
comfort
-
have
a
dormant
faith.
Faith
in
action
requires
risk
and
we
will
see
below
that
risk
is
to
some
extent
a
risk
of
your
life.
Faith
in
action
means
risking
your
life.
A
seminal
example
of
stepping
out
in
faith
is
Abraham,
who
left
everything,
his
home,
his
security,
and
his
comfort
to
wander
in
a
strange
land.
By
faith
Abraham
obeyed
when
he
was
called
to
go
out
to
a
place
which
he
was
to
receive
as
an
inheritance;
and
he
went
out
not
knowing
where
he
was
to
go.
By
faith
he
sojourned
in
the
land
of
promise,
as
in
a
foreign
land.
Living
in
tents
with
Isaac
and
Jacob.
(Heb
11:8f,
17-20.)
Abrahams
faith
is
greatly
tested
in
that
God
called
him
to
offer
the
life
of
his
son
Isaac
(the
son
of
the
promise)
as
a
sacrifice.
Abraham
knew
that
Isaac
was
the
son
of
the
promise
and
so
he
believed
that
Isaac
would
be
raised
again
from
the
dead.
Abrahams
faith
was
life-risking
and
this
was
a
great
risk.
This
risk
was
great
faith
in
action.
Isaacs
life
was
not
required
in
the
end,
but
the
test
of
Abrahams
faith
was.
24 1:1
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur Jesus is calling Christians to Faith in action: Unless you deny yourself and take up your cross and follow me you cannot be my disciple. What a risk! Jesus is calling us to leave home, to leave our worldly connections and to take a great risk in following Him. We arrive at what risk in God is in one paragraph: Risk is trusting in Jesus upon whom we are utterly dependant. Risk is surrender to God in whom we believe absolutely. Risk is believing in the promises. It is following Christ in the fear of God; which is the beginning of wisdom. Risk in the world has to do with uncertainty but in the kingdom of heaven risk is total certainty because it is faith in action.
2.
2.1
Some Definitions
There is a lot of secular material written on risk from financial risk to the psychology of risk. Here are some definitions: Risk is the potential that a chosen action or activity (including the choice of inaction) will lead to a loss (an undesirable outcome). The notion implies that a choice having an influence on the outcome exists (or existed). Potential losses themselves may also be called risks. Almost any human endeavour carries some risk, but some are much more risky than others. Oxford Dictionary: Risk is (exposure to) the possibility of loss, injury, or other adverse or unwelcome circumstances; a chance or situation involving such a possibility. Risk is the potential that a given threat will exploit vulnerabilities of an asset or group of assets and thereby cause harm to the organization. Risk is the 'effect of uncertainty on objectives'. In this definition, uncertainties include events (which may or not happen) and uncertainties caused by a lack of information or ambiguity. This definition also includes both negative and positive impacts on objectives. Risks are future problems that can be avoided or mitigated. Risk has to do with Uncertainty: The lack of complete certainty, that is, the existence of more than one possibility. The "true" outcome/state/result/value is not known.
2.2
25 1:1
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur It
would
appear
that
risk
has
to
do
with
potential
loss
in
general.
The
higher
the
risk
the
greater
the
potential
for
loss.
The
loss
could
be
financial.
Financial
risk
may
be
termed
gambling
but
gambling
can
take
place
in
other
spheres
such
as
relationships
and
indeed
is
involved
in
all
types
of
risk-in-the-World.
Marriage
for
example
involves
risk
and
some
would
say
it
is
a
gamble.
Entering
in
to
any
new
relationship
involves
risk
and
so
often
there
is
after
the
fact
regret.
Risk-as-gambling
has
the
potential
for
success
(gain)
and
therefore
joy,
or
failure
(loss)
and
therefore
regret
and
sometimes
despair.
There
are
those
who
take
calculated
risk
such
as
rock
climbers
or
skydivers.
These
risks
bring
exhilaration.
In
a
sense
the
exhilaration
comes
from
overcoming
the
potential
danger.
The
greater
the
danger,
the
greater
the
risk,
the
greater
the
exhilaration.
Those
who
bet
on
horses
gain
exhilaration
for
a
short
time,
and
then
later
experience
mostly
regret
and
a
degree
of
despair.
They
try
to
add
to
their
lives
by
placing
their
money
and
so
their
economic
substance
at
great
risk.
For
this,
without
work
and
without
skill,
they
seek
to
increase
their
substance
and
therefore
their
being.
They
are
placing
their
hopes
through
a
kind
of
fatalistic
faith
in
providence
smiling
on
them.
But
gambling
is
an
empty
faith
and
a
false
and
foolish
hope
and
so
the
end
result
so
often
is
that
the
gambling
risk-takers
become
smaller
persons
and
not
bigger,
as
they
desired
so
much.
They
suffer
loss
and
decline
rather
than
gain
and
increase.
Indeed
their
kind
of
risk
I
will
term
the
risk-of-idols.
It
is
a
faith
in
something
that
doesnt
exist.
They
place
all
of
their
hopes
in
a
false
god
whose
temples
are
betting
shops
or
casinos.
This
forlorn
faith
is
the
blind
faith
of
the
world
in
that
which
is
empty
and
fruitless:
a
fig
tree
that
has
no
fruit.
Risk
in
the
world
requires
uncertainty
and
uncertainty
is
not
boring.
It
is
frightening
and
so
risk
in
the
world
requires
fear
as
a
necessary
component.
But
even
further
it
produces
angst,
anxiety.
Now
for
the
majority
of
people
in
the
world
uncertainty
is
dangerous
and
frightening
and
so
ought
to
be
avoided
at
all
costs.
This
avoidance
we
may
call
risk
aversion.
Risk
aversion
sees
risk
in
only
negative
terms
producing
negative
results,
and
if
one
is
extremely
lucky
one
will
escape
them,
perhaps
by
the
skin
of
the
teeth.
Risk
is
a
radical
form
of
insecurity
and
so
taking
risks
adds
to
the
feeling
of
insecurity
and
vulnerability.
It
is
to
stare
loss
in
the
face.
It
is
to
tempt
providence.
Taking
risks
is
sometimes
necessary
but
it
is
a
bad
thing,
to
be
avoided
if
at
all
possible.
Going
out
on
a
limb
is
foolishness
to
the
world
and
worthy
of
mockery.
Yet
if
we
consider
the
psychological
phenomenon
of
framing
it
appears
that
even
in
the
worlds
terms
great
risks
are
taken
in
the
face
of
foolishness.
Framing
is
the
term
for
the
boundaries
on
human
rationality.
The
human
mind
gets
overloaded
and
so
what
we
might
term
adequate
rationality
is
not
applied.
Human
rationality
in
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 26 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur dealing with risk fails because the risk is merely framed out. Framing out happens for example in the case of drinking and driving. Drinkers who drive totally ignore the risk of a fatal accident. There are cultural, political or even emotional biases which frame out balanced rationality and therefore entry into great risk can occur by holding fast to the bias. Greed or jealousy can frame out risk factors as can the crowd mentality. Risk occurs in the world and in this case it often is foolishness.
3.
In contrast to the world, or as Paul refers to it the flesh, I am proposing and have already discussed that risk, properly understood, is faith in action. The life of the Christian in one manner of thinking is total and absolute risk. This risk is the intentionality of the Kingdom of God on earth. It is a total risk in God the Trinity. This Godly risk is not a risk with money or possessions although these things come in to it; it is a total risk of ones life. It is a risk of everything, even our children, our family. He who does not hate his family cannot follow me. It is a risk of career and even sometimes physical illness, yes, but only as aspects of our be all and end all. It is a risk in the fear of God above the world. But in this risk there is no uncertainty. It is only uncertain outside of saving faith; indeed risk is of the very essence of is saving faith itself.
3.1
Biblical Window
Old Testament texts (NIV) with the Hebrew word for risk, sikoon. The Biblical texts are gathered only to show that for the most part when the term sikoon or Greek appears in the text it refers to risk of life. This we term ultimate risk. Judges 5:18: The people of Zebulun risked their very lives; so did Naphtali on the terraced fields. Judges 9:17: Remember that my father fought for you and risked his life to rescue you from the hand of Midian. 2 Samuel 23:17: Far be it from me, LORD, to do this! he said. Is it not the blood of men who went at the risk of their lives? And David would not drink it. Such were the exploits of the three mighty warriors. Lamentations 5:9: We get our bread at the risk of our lives because of the sword in the desert. New Testament texts with the Greek work for risk, either kiodynos or ripsokindynevo.
27 1:1
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur Acts 15:26: men who have risked their lives for the name of our Lord Jesus Christ. Romans 16:4: They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them. Philippians 2:30: because he almost died for the work of Christ. He risked his life to make up for the help you yourselves could not give me. Acts 15:25 refers to Paul and Barnabus and it is the Apostles at Jerusalem who are proclaiming this. It appears that the commendation of the Apostles to the church at Antioch was sealed by this ultimate risk of Paul and Barnabus. Romans 16:4 refers to Prisca and Aquila whom Paul refers to as his fellow workers in Christ Jesus who risked their lives for Pauls life. Paul says that not only he but all of the gentile churches give thanks. Philippians 2:30 refers to Ephaproditis whom Paul refers to as my brother and fellow worker and fellow soldier and your minister. He was ill and close to death. God had mercy on him. Paul sends him to the Philippian church asking them to receive him with all joy for he nearly died for the work of Christ, so risking his life. We see from these texts that the Biblical text is concerned with ultimate risk. This is the risk of life itself, the risk of everything. These early missionaries risked everything to gain the Kingdom of God. The Old Testament as would be expected is more general in its usage but the New Testament is very specific and from the New Testament we take our essential concept: risk of life for Christ (God) and within this risk, risk of life for our brothers and sisters.
3.2
Jesus taught that no greater love has a man than to lay down his life for his friends. But He also taught that authentic life had to do with loving God first. The love of God is the primary essence of the creation of personal beings. We must love God first and then others in the true and pure love of God. For those who do much travel by aircraft there is an excellent illustration of serving God first then others. On aircraft, when the stewardess is giving the safety instructions concerning the oxygen masks which will drop down if the aircraft cabin loses pressure, she always instructs us to fit our own masks first before helping children. Parents need to get the oxygen first before they have the energy to get the oxygen to their children. It is the same with Gods love. We must love God first. Anyone who loves their father or mother more than me is not worthy of me; anyone who loves their son or daughter more than me is not worthy of me (Mt 10:36-38).
28 1:1
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur One
of
the
great
betrayals
in
the
gospels
is
the
denial
of
Peter.
Peter
above
all
perhaps
was
enthusiastic
to
the
point
of
declaring
that
he
would
die
for
Christ,
but
then
Risk
came
upon
him.
Jesus
was
captured
and
in
the
vision
of
Peter.
By
even
being
in
the
proximity
of
Jesus
Peter
was
at
great
risk
for
his
life.
This
was
the
test
for
Peter:
is
he
able
to
take
such
a
great
risk
of
confessing
Christ?
The
question
came
to
him,
Were
you
with
him?
And
it
came
three
times.
But
Peter
would
not
take
the
risk.
His
faith
had
gone,
or
so
it
appeared.
To
have
confessed
Christ
at
this
point
may
have
meant
imprisonment
and
possibly
death.
Luke
22:55-62
(NIV)
reads:
And
when
some
there
had
kindled
a
fire
in
the
middle
of
the
courtyard
and
had
sat
down
together,
Peter
sat
down
with
them.
56
A
servant
girl
saw
him
seated
there
in
the
firelight.
She
looked
closely
at
him
and
said,
This
man
was
with
him.
57
But
he
denied
it.
Woman,
I
dont
know
him,
he
said.
58
A
little
later
someone
else
saw
him
and
said,
You
also
are
one
of
them.
Man,
I
am
not!
Peter
replied.
59
About
an
hour
later
another
asserted,
Certainly
this
fellow
was
with
him,
for
he
is
a
Galilean.
60
Peter
replied,
Man,
I
dont
know
what
youre
talking
about!
Just
as
he
was
speaking,
the
rooster
crowed.
61
The
Lord
turned
and
looked
straight
at
Peter.
Then
Peter
remembered
the
word
the
Lord
had
spoken
to
him:
Before
the
rooster
crows
today,
you
will
disown
me
three
times.
62
And
he
went
outside
and
wept
bitterly.
This
clear
and
strong
denial
was
a
betrayal
of
Jesus,
and
after
the
cock
crowed
Jesus
turned
his
head
and
looked
at
Peter.
Peter
knew
he
had
betrayed
Christ
the
Lord,
the
one
whom
he
confessed
earlier
as
the
Son
of
God.
Peter
stepped
out
of
the
risk
which
he
had
lived
in
for
several
years.
The
opposite
of
risk
is
betrayal.34
With
betrayal
faith
dies.
Betrayal
is
the
suicide
of
faith
enacted
powerfully
in
the
suicide
of
Judas
Iscariot.35
The
restoration
of
faith
and
its
dynamic
essence
risk,
is
forgiveness.
And
we
see
Jesus
forgiveness
in
His
restoration
of
Peter
in
the
three-fold
love
question
in
John
21:17:
The
third
time
he
said
to
him,
Simon
son
of
John,
do
you
love
me?
Peter
was
hurt
because
Jesus
asked
him
the
third
time,
Do
you
love
me?
He
said,
Lord,
you
know
all
things;
you
know
that
I
love
you.
Jesus
said,
Feed
my
sheep.
Peters
love
failed
and
so
the
question
asked
three
times
was
do
you
love
me?
The
answer
was
yes.
But
Jesus
says
this
love
has
to
be
in
evidence
through
teaching
the
gospel
to
those
who
See
George
Orwells
book,
Nineteen
Eighty-Four.
Winstons
life
began
with
his
love
for
Victoria
and
visa
versa.
When
they
betrayed
each
other
their
love
and
the
new
faith
which
this
love
inspired
was
lost.
35
Matt
27:5
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 29 1:1 February 2012 Nazareth, Israel
34
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur would believe in Him. Peter has to step out in His restored faith in Christ, he is converted through his betrayal and, unlike Judas, he goes on in great risk to build the Church. In great courage he preaches to the Jews and ultimately is persecuted and dies as a martyr. Risk is the cost of love. It is what true love does. True love risks its life for the beloved now and always and completely. Missionaries are those who are prepared to give their lives for Christ nothing short of this. They must be prepared to risk their lives. This risk is their stock in trade.
3.3
Risk for Service; True Security & Fulfilment: The Case of the Parable
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur His master replied, You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? 27 Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest 28 So take the bag of gold from him and give it to the one who has ten bags. 29 For whoever has will be given more, and they will have an abundance. Whoever does not have, even what they have will be taken from them. 30 And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth. (Mat 25:26-30)
4.
Gods Risk
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur those who through rebirth are members of the Kingdom of God and the Body of Christ. Their risk, as we have seen, is actually the leap of faith and it is faith in action. But Gods risk is of a different quality. It is an ontological risk, a risk of being, in which the other to God, whom He set free, has the essential right to be or not to be. The choice is whether to return Gods love and to live in the glory of this return for eternity or to reject Gods love and therefore to forfeit being itself and thus to die spiritually. This is the eternal rejection, the eternal betrayal, the eternal not-returning. Gods promise to us is that He will remain in this risk until the last day. To this risk of God we now can give a proper name, which is the cost of grace. This risk is the mercy of God on undeserving recipients who have betrayed Him. Of course when we talk about this risk we are talking about providence. Gods risk (as ours) has a goal and an end point. Our risk is faith in God to fulfil His promise which, in essence, is that we will share in His glory. Gods risk is not faith. It is the cost of His grace which He is infinitely and eternally willing to pay. The cost of grace is love itself, but love which is infinitely more profound than the analogy of human love, even at its deepest. This love cares for us completely, it is involved with our history and it has a great goal for us. There can be no limits on love or it would not be love. Love must give itself utterly and totally and it must necessarily be vulnerable. It is unlimited concern for the beloved. The lover desires to give all to the beloved (Sanders 2007:178).
4.2
In the classical attributes of God which partially define classical theism, God is understood to be impassable. That is that He does not have emotion and He certainly cannot suffer. After the holocaust, the German Theologian Jurgen Moltmann, who had been a member of the Hitler youth, struggled to find the way forward for His belief about God. He produced what is now a very famous statement. Only a suffering God can help. I think Moltmann is right, if we consider the awful suffering of Jesus and we believe, as we must, that Jesus is God, then it follows that God suffers. If risk is the cost of love then suffering is the cost of redemption. God suffers in relationship with sinners. He does not over ride with power but suffers in love.
4.3
Risk is Wisdom
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur For
Paul
Gods
foolishness
is
wiser
than
human
wisdom.
Gods
wisdom
is
manifested
in
the
incarnation,
death
and
resurrection
of
the
Son
of
God.
To
us
death,
vulnerability,
and
risk
seem
utter
folly
Yet
the
way
of
Jesus
is
the
way
of
powerful
love,
a
love
that
calls
us
to
be
reconciled
with
God,
a
love
that
raises
us
in
resurrection
life
to
share
in
the
divine
love.
God
has
not
chosen
immunity
from
the
suffering
involved
in
a
relationship
with
sinners.
(Sanders
2007:183)
The
way
of
love
is
the
way
of
risk
and
the
way
of
love
is
the
way
of
the
cross.
This
is
Gods
wisdom.
We
have
arrived
at
Risk-for-God
not
as
folly
but
as
wisdom.
Most
essentially
we
are
saying
that
wisdom
is
love.
Love
necessitates
risk
and
therefore
to
enter
risk,
to
take
a
leap
of
faith,
to
leave
your
home
where
you
feel
secure
for
radical
vulnerability
is
wise.
Gods
wisdom
can
appear
as
foolish
to
worldly
minds.
Similarly
risk
is
foolish.
Thinking
of
Risk
as
wisdom
or
Risk
as
wise
means
that
we
think
of
it
in
an
entirely
different
way
to
that
of
the
world.
But
this
wisdom
is
born
of
faith.
This
is
Faith-Wisdom
which
may
seem
foolish
with
respect
to
human
reason.
But
God
doesnt
have
human
reason
although
human
reason
we
would
argue
is
continuous
with
and
compatible
with
faith.
Although
we
may
be
talking
now
of
what
we
may
term
higher
reason.
This
is
reason
with
a
faith
priority.
Risk
is
fundamental
to
such
reason.
In
risk
we
leave
behind
our
old
natural
resources,
our
security
base
in
the
world
stepping
out
in
faith
and
indeed
into
suffering.
To
step
out
into
total
risk
is
a
fearful
thing.
We
can
say
here
however,
the
fear
of
the
Lord
is
the
beginning
of
Wisdom!
(Pro
1:8).
Therefore
stepping
out
into
risk
is
in
reality
stepping
out
into
God.
The
famous
missionary
Jim
Elliot
said,
it
is
no
fool
who
gives
up
what
he
cannot
keep
to
gain
that
which
he
cannot
loose.
To
risk
all
for
God,
to
follow
Jesus
is
to
arrive
at
the
place
of
absolute
security,
the
eternal
heavenly
home.
Risk
as
faith
in
action
then
is,
in
the
gospels
light,
absolute
certainty.
Gods
risk
is
grace
in
action.
Our
risk,
which
is
the
response
to
Gods
risk,
is
faith
in
action.
Faith
in
action
is
radical
wisdom.
And
we
can
say
now
that
risk
for
God
is
absolute
certainty.
Gods
risk
is
of
this
quality:
it
is
a
foundation
factor
of
the
creation
and
the
re-creation.
This
risk
is
of
the
essence
of
God
and
therefore
compatible
with
all
of
the
attributes
of
God.36
We
dont
have
space
here
to
enter
a
discussion
on
the
divine
attributes.
However
I
have
made
the
statement
that
our
view
of
God
as
taking
upon
Himself
risk
is
compatible
with
the
classical
attributes
of
God.
Clearly
we
need
to
redefine
or
reconstitute
the
attributes
to
include
passibility.
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 33 1:1 February 2012 Nazareth, Israel
36
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur
Looking in on the subject of Christian persecution in the world both past and present is like standing before the sea. It is a vast subject. It appears the persecution of Christians is going on in the world of the 21st century on a vast scale; the recent persecution of Coptic Christians in Egypt is a case in point. But not in the West. For Western societies who apparently focus on human rights and the rights of the individual, the rights of minority groups and even criminals, persecution is understood in political, ethnic or perhaps economic terms only. Religious persecution in terms of governments or societies at large is nowhere to be found. However for the first 300 years of the Churchs life in the Roman Empire the history of the Church was a history of persecution. Christianity was religio ilicita, illegal, until the conversion of Emperor Constantine in the 4th Century.
34 1:1
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur Persecution brings suffering and risk under one banner. It is perhaps well termed suffering for righteousness (Penner 2004) which of course, since Christ is our righteousness, is suffering for Christ who said, Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad for your reward is great in heaven for so men persecuted the prophets who were before you (Mat 5:11). Fairly recently a Palestinian Christian in Gaza named Ramay was brutally murdered by decapitation. He ran the Christian bookshop and was a prominent figure and an outspoken Christian and evangelist. In Afganistan a number of Interserve Christians lost their lives for Christ around two years ago: Statistics show that since the Churchs inception nearly 70 million Christians have been killed for their faith with 65% of these martyrs dying in the 20th century. Including victims of persecution which do not die for their faith, but rather live daily with threats, ridicule, torture, and/or imprisonment would further inflate these numbers.37
2.
2.1
In
our
earlier
treatment
of
suffering
it
was
stated
that
there
are
three
kinds
of
suffering:
deserved
suffering,
undeserved
suffering
and
suffering
for
others.
Now
we
want
to
introduce
a
fourth
kind:
Suffering
for
God.
More
specifically,
suffering
for
Christ.
Paul
has
taught
that
the
reality
of
our
suffering
in
Christ
is
that
it
is
sharing
in
Christs
suffering.
Our
view
is
that
undeserved
suffering
and
suffering
for
others
is
sharing
in
the
suffering
of
Christ.
But
persecution
is
special
in
that
it
is
suffering
for
Christ.
This
form
of
suffering
is
the
suffering
of
the
prophets.
Of
course
there
is
an
overlapping
of
these
categories,
each
is
involved
in
the
other
and
indeed
even
interwoven
in
the
other.
However
sharing
in
the
sufferings
of
Christ
means
that
one
also
shares
in
the
healing
ministry
of
Christ;
including
our
own
healing
whereas
suffering
for
Christ
through
persecution
produces
a
great
heavenly
reward.
To
be
persecuted
and
prevail
is
to
store
up
riches
in
Heaventhe
temporary
oppression
on
earth
renders
an
eternal
reward.
The
ultimate
persecution
is
to
lose
ones
life
for
Christ,
which
is
martyrdom.
Martyrdom
is
a
very
special
end
of
life
on
earth
and
entry
to
heaven.
To
pay
the
ultimate
cost
is
the
ultimate
honour.
Yet
Jim
Eliot
said,
He
is
no
fool
who
gives
up
what
he
cannot
keep
to
gain
that
which
he
cannot
lose.
David
B.
Barrett
and
Todd
M.
Johnson,
World
Christian
Trends
AD
30
-
AD
2200:
Interpreting
the
Annual
Christian
Megacensus
(Pasadena,
CA:
William
Carey
Library,
2001),
227,
229.
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 35 1:1 February 2012 Nazareth, Israel
37
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur
2.2
Martyrdom
I want to propose that the nature of persecution for Christ is of the essence of martyrdom. Persecution has at its heart the desire to destroy life. It is a murderous hatred or sometimes a jealous rage. The hatred is hatred of Christ, hatred of God, a hatred of those who are now righteous by those who are proud in their sin. The persecutors are the nations which rage against God and the one He sent. The kings of these nations conspire together to break any bonds which their Creator has with them (Ps 2). They dont want any other lord. They certainly dont want the authority of the Triune God over them. Persecution as martyrdom means that those who are persecuted live in the midst of dark forces of opposition. The forces against them are very real and they are deadly. This is courageous life against the world. And courageous life against the world is evidence of the real existence of God. This quality of faith in action makes a loud statement that the one in whom the courageous martyrs have faith is alive and true and is worth dying for.
2.3
Persecution
is
lies
against
us.
It
is
grounded
on
a
false
accusation.
It
turns
the
truth
about
God
and
His
people
into
a
lie:
18
The
wrath
of
God
is
being
revealed
from
heaven
against
all
the
godlessness
and
wickedness
of
people,
who
suppress
the
truth
by
their
wickedness,
19
since
what
may
be
known
about
God
is
plain
to
them,
because
God
has
made
it
plain
to
them.
20
For
since
the
creation
of
the
world
Gods
invisible
qualitieshis
eternal
power
and
divine
naturehave
been
clearly
seen,
being
understood
from
what
has
been
made,
so
that
people
are
without
excuse.
21
For
although
they
knew
God,
they
neither
glorified
him
as
God
nor
gave
thanks
to
him,
but
their
thinking
became
futile
and
their
foolish
hearts
were
darkened.
22
Although
they
claimed
to
be
wise,
they
became
fools
23
and
exchanged
the
glory
of
the
immortal
God
for
images
made
to
look
like
a
mortal
human
being
and
birds
and
animals
and
reptiles.
(Rom
1:18-22)
Persecution
is
a
suppressing
of
the
truth.
Its
goal
is
to
suppress
the
light
and
maintain
the
darkness.
It
is
angry
hatred
against
God.
Persecution
is
a
complex
lie
system
that
is
brought
to
bear
in
the
accusation
of
the
brethren.
And
if
this
is
so
then
Western
Christians
are
being
persecuted.
The
network
of
lies
is
executed,
told
out,
repeated,
in
the
darkness.
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 36 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur Persecution is lies against you aimed at putting you to flight. It is driving you away through various means like the ruination of your reputation or causing you to have great fear of personal destruction. It is false accusation. It is bearing false testimony aimed at destruction that is its sinful essence, named in the eighth commandment. The true nature of lies against God is murder. Murder is the ultimate goal of lies against God and His chosen people, whether Jews or gentiles. The way of lies and ultimate murder is the way of the false accusation of the brethren. Jesus said that Satanthe accuserwas a liar and a murderer from the beginning. Look at the first lie in Genesis 3:1-5: Now the serpent was more crafty than any of the wild animals the LORD God had made. He said to the woman, Did God really say, You must not eat from any tree in the garden? 2 The woman said to the serpent, We may eat fruit from the trees in the garden, 3 but God did say, You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die. 4 You will not certainly die, the serpent said to the woman. 5 For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil. This lie of satan, You will not die, is the basis of an alternative world where God is put to flight. He is driven out and effectively murdered in the hearts of mankind. This alternative world is what we term fallen. It is a false world based on lies about God, built upon the primary lie of Genesis 3:4. The maintenance of this lie requires the careful covering or hiding of the truth through devious confusion and false teaching and doctrine. Satan cannot allow the face of truth to be seen. There is a book called The Man in the Iron Mask by Alexander Dumas, and it is based on a true story, which is about the sovereign of France in the 17th century. One version of the story goes that the Queen gave birth to identical twin boys. But this birth, with the confusion of who would be the next king, was considered to be very dangerous for the future of the monarchy. So when the princes were sixteen they decided to shut one boy away in a dungeon as if he had never lived. The problem was that the imprisoned boy looked exactly like the boy who became the king. If his face were seen people would know the truth. What the persecutors of the imprisoned boy did to solve the problem of the truth was to encase his head in an iron mask that could not be removed, and so the truth was concealed.
37 1:1
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur The truth of the false evil world is well hidden under an iron mask. And those, sent by God, who sought to proclaim the truth, the prophets and Apostles and the Son of God Himself, were murdered. And as I have already said, the history of the churchwhich is called to proclaim the truth of God the Creator of the true and real world to the false alternative worldis a history of persecution and martyrdom. The prophets task was not to predict the future but to expose the corruption in Israel. The truth of the false world built on a foundation of lies, is that it is desperately sinful and evil. That is its nature, indeed the Greek term for sin hamartia means missing the mark or going the wrong way. Sin is the way of the alternative world no matter how much they seek to cover it up. The truth is the truth from the Genesis story: men and women who live in the alternative world of the disobedience of a God who is driven out will surely die; and we are talking about death in the full and eternal sense. This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil (Jn 3:19).
3.
3.1
Jesus predicted that the disciples would suffer persecution. And in this period, at least association with Jesus brought persecution. Persecution was a direct result of association. Peter and John were speaking, in the Temple, very definitely in the name of Jesus (Acts 3). To speak and teach in Jesus name had the effect of not only undermining the policy and teaching of the religious authorities but rendering them impotent. As they spoke they were approached by the priests and captain of the temple and the Sadducees (Acts 4). This teaching was causing annoyance and so they were arrested. The teaching was preceded by the healing of a lame man and possibly because of that healing about 5000 persons believed the teaching. They gave their assent to the Apostles which the authorities were aware of. This occasion brought together the high priest Annas, Caiaphas, John and Alexander and all of the high priestly family. Peter and John were questioned by this court and the question in Acts 4:7 By what power or by what name did you do this? is very salient. The answer of course was Jesus Christ of Nazareth and also the addition, whom you crucified and whom God raised from the dead (Acts 9:10f). This confession of Christ, which was made in the power of the Holy Spirit, was clearly an attack on the high priestly family and it was extremely courageous. It was a strong proclamation of the truth made in the lions den as it were. However the results of the miracle and the teaching about Jesus were too great for the high priest to act against them and they were released with
38 1:1
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur the key command not to speak or teach at all in the name of Jesus. If they ceased speaking and teaching in the name of Jesus no persecution would follow. When Peter and John returned to their friends and reported what had happened, the friends with one voice quoted Psalm 2: Why does the heathen rage and the people imagine vain things? The kings of the earth set themselves in array and the rulers were gathered together against the lord and against His anointed. (RSV) In this beginning we witness I believe the birth of the persecution against Christians and, of course, the Church. The persecution occasions one question: by what power and authority do you do and teach these things? And one prohibition, do not speak or teach in the name of Jesus Christ. The implication is clear, deny Christ and you will be safe. These are the simple parameters of the persecution of the Apostles and early disciples. Associate with Christ and you will be fiercely persecuted. Deny Christ and you will not. What we have here is the origin and nature of the persecution of the first Christian missionaries. The mission is also clearly and simply defined, it is to heal and to speak and teach in Jesus name. Which is at the same time a denial of the Jewish Sanhedrin. We see even in this early story a division in Israel of the people and the High Priestly family and their devout followers,
3.2
Mission as Revolution
We see in the Acts story that there could be no mission apart from persecution. We also see that mission is of the essence of revolution. The basis of this revolution is also clearly stated, that there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved (4:12). Peter stated to the Sanhedrin, by implication, that there is no salvation through their religious cultus. They are false in that their religion is inauthentic and therefore merely a hypocrisy. It is a fig tree which bears no fruit. This is a revolution of that which is authentic and true against that which is inauthentic and untrue. I want to propose now that authentic mission is revolution. It uses the language of revolution in that it points to the corruption in human societies and human authorities and powers. It understands, in the light of Psalm 2, that there is a corporate rebellion against God by the world rulers and leaders and indeed by false religion. It is against those who have suppressed the truth about God (Rom 1:18) and it seeks to overthrow or conquer the suppressers through the proclamation of the truth and the resultant conversion.
39 1:1
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur By definition this revolution, which I am arguing is authentic mission, will produce a division in the people and persecution by those who have set themselves against God. Including some religious authorities. I am proposing then that the Apostles were revolutionaries. They were true and authentic missionaries. And the people divided into those who believed and were added to the church, on a daily basis, and those who would not believe and who joined the camp of the persecutors. I am also proposing that the Apostolic model of the Church in terms of its missionary task which is its primary life dynamic of proclaiming the truth about God which is the gospel of Jesus Christ means that it will be persecuted. Let me be very clear here I am saying that if a church is not persecuted it is not an authentic church. In this sense persecution is the root of church growth.
3.3
Mission and persecution then are the poles of a dialectic. Persecution is the antithesis of Mission. We have all heard the saying that persecution the blood of the martyrs was the seed of the church (Tertullian). It is argued that this saying is not right because the leaders were all wiped out but I am arguing that it is right for a slightly different reason. Authentic mission is always done in the context of persecution. Mission causes division of the people. This division is dialectical as it is a division of new believers who join the mission dynamic and are themselves the ground of it, and those who will not believe and who become the persecutors and so the enemies of God. There is no neutral zone involved only a harsh dialectical reality. Therefore Persecution of those who are good and true followers of Christ, is itself the witness of true mission. The life blood of the Church must remain the truth which is proclaimed and lived, but this truth is evidenced by persecution. Those who have suppressed the truth and exchanged it for a lie must persecute those who proclaim the truth and teach it; in the Power of the Holy Spirit and in the Name of Jesus Christ. Mission calls to the people to leave their home of impotence and through faith in the truth of Jesus Christ, the Son of God to enter authentic or abundant life. But the dialectic remains, as, in my view, all dialectics ought to in this order of being. The impotence finds its strength in persecuting that which is virile and fruit bearing. And this strength, in the world at least, does not fail, but neither is it victorious.
4.
We
have
already
posed
or
inferred
that
all
Christians
will
have
suffering
of
at
least
two
of
our
types
of
suffering:
undeserved
suffering
and
suffering
for
others.
The
question
before
us
now
is
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 40 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur concerned
with
the
fourth
type,
which
is
suffering
for
God
or
persecution.
Otherwise
put
to
be
true
and
real
and
indeed
authentic
Christians
do
we
need
to
be
persecuted?
Conversely
if
we
are
not
persecuted
does
that
mean
we
are
not
true
Christians.
Paul
writing
to
Timothy
said:
You,
however,
know
all
about
my
teaching,
my
way
of
life,
my
purpose,
faith,
patience,
love,
endurance,11persecutions,
sufferingswhat
kinds
of
things
happened
to
me
in
Antioch,
Iconium
and
Lystra,
the
persecutions
I
endured.
Yet
the
Lord
rescued
me
from
all
of
them.
12
In
fact,
everyone
who
wants
to
live
a
godly
life
in
Christ
Jesus
will
be
persecuted
(2
Tim
3:
10-12)
Well
Christians
strive
to
live
a
Godly
life
and
so
it
appears
that
those
who
are
doing
so
are
persecuted.
Does
this
mean
that
those
who
are
not
persecuted
are
not
living
a
Godly
life?
It
follows
that
the
answer
must
be
yes.
But
Christians
in
the
West
do
not
appear
to
be
persecuted.
Whereas
Christians
in
what
is
termed
the
majority
world
are
persecuted.
So
it
appears
that
Christians
in
the
East
and
Middle
East,
Africa
etc.
are
Godly
and
therefore
authentic,
and
those
in
the
West
are
not.38
We
have
now
to
consider
different
modes,
types
or
guises
of
persecution.
According
to
Charles
Tiesze:
The
view
that
persecution
is
only
the
experience
of
Christians
in
the
Majority
World
is
perhaps
of
greatest
relevance
for
the
global
Church
today.
This
view
stems
from
a
tendency
to
associate
persecution
with
violent
acts.
For
Christians
in
the
West,
this
false
association
renders
many
unable
to
see
the
subtle,
mild,
and
infrequent
persecution
that
does
occur
in
their
societies.
Consequently,
what
is
perceived
to
be
nonexistent
is
not
appropriately
addressed
or
it
is
left
to
those
portions
of
the
Church
who
may
experience
persecution
more.
39
For
more
information
on
the
rise
of
persecution
around
the
world
see
Ayaan
Hirsi
Alis
The
War
on
Christians
in
Newsweek
2012,
February.
For
instances
of
how
some
ex-Muslim
Christians
are
being
persecuted,
and
their
responses
see
Duane
Alexander
Miller
Your
Swords
do
not
Concern
me
at
all:
The
Liberation
Theology
of
Islamic
Christianity
in
St
Francis
Magazine
Vol
7:2,
April
2011,
pp
228-260.
For
a
synopsis
about
the
future
challenges
of
religious
persecution
of
Christians
see
Patrick
Johnstones
The
Future
of
the
Global
Church
(Authentic
2012),
pp
16,
17.
39
Charles
Tiesze,
Striving
Towards
a
Theology
of
Persecution
(originally
presented
as
Mission
in
Contexts
of
Violence:
Forging
Theologies
of
Persecution
and
Martyrdom
at
the
northeast
regional
conference
of
the
Evangelical
Missiological
Society,
April
8,
2006).
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 41 1:1 February 2012 Nazareth, Israel
38
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur Those of us who are European Evangelicals know of persecution as the only minority group which can be publicly ridiculed and spoken against in the public media. We cannot speak out publicly against what we hold to be social evils without fear of prosecution. It does appear that atheists, perhaps inspired by gurus such as Richard Dawkins, can speak out in very offensive terms against those who believe in God. It may not be the same in USA. However in asking the question, is there persecution of Christians in American? to a young American he answered; I am not aware of physical abuse but there is verbal abuse particularly in extreme opposition to Christians who hold to Christian beliefs arising from the Bible. for example that homosexuality is a perversion and sinful. Also He said that students expressing their Christian views in homework assignments are penalised. Whereas secular views are applauded. 40 The inference is that Western Christians are indeed persecuted but because there is no real theological reflection done on persecution this is not understood by the Church or society in general. Christians from the two-thirds world tend to describe the persecutions against them rather than to engage in theological reflection. Perhaps the exception to this is liberation theology although they hold to the descriptive method rather than seeking to get to the nature of the persecution itself. Gustav Gutierrez said we do theology when the sun goes down 41 which means that they reflect on their experience. Which is fine but the theological issue which they are reflecting on is invariably the persecution of the materially poor by the materially rich and not the persecution of Christians. Tiesze again: For Christians in the Majority World, persecution is easily associated with violence given an experience of it which can be much more frequent and intense. Christians in these regions however, have not necessarily matched their experience with more thorough theological reflection. Instead, many Majority World Christians focus their efforts on describing their experiences or they choose to question what they perceive to be an imbalance between what they experience and what may or may not occur in the West. While questions such as these can be theological, their focused nature allows for gaps in theological reflection on persecution to remain. The Church must seek to understand the full nature of persecution instead of focusing on perceived imbalances or what may seem to be nonexistent for a certain portion of the Church . If we understand persecution correctly, we must acknowledge that it is a part of Christian living in the
40 41
The
view
of
Luke
Izard
from
Conroe,
Texas,
a
Godly
young
Christian.
Gustavo
Gutierrez,
A
Theology
of
Liberation
(Maryknoll:
Orbis,
1973).
42 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur here-and-now, for every member of the Church. This means that the global Church must once again acknowledge Christs claim that those who follow him will be persecuted. 42
5.
5.1
I
have
argued
that
suffering
is
in
the
will
of
God
for
his
people,
and
persecution
as
perhaps
the
most
extreme
type
of
suffering
is
no
exception.
Just
as
it
is
always
Jesus
who
is
persecuted
in
the
persecution
of
Christians,
I
believe
there
are
always
dark,
satanic
forces
behind
the
persecutors.
If
Jesus
is
being
persecuted
then
the
persecutor
is
likely
to
be
the
prince
of
evil.
Persecution
is
rejection
and
its
task
is
the
destruction
of
the
human
identity
to
the
point
of
death,
which
is
the
antithesis
of
the
gospel
of
acceptance
and
eternal
life.
In
persecution
we
have
the
dialectic
of
creation
and
utter
destruction.
Thought
of
in
this
way
we
have
a
primordial
creation
dynamic.
And
the
persecution
of
God,
by
a
spiritual
being
which
He
created
is
therefore
a
matter
of
divine
providence.
According
to
Scott
Cunningham
Persecution
is
not
viewed
as
an
accident
by
Luke.
It
is
not
simply
an
obstacle
to
be
overcome
or
the
unanticipated
or
surprising
negative
response
to
the
gospel.
Persecution
is
firmly
located
within
divine
providence
The
persecution
of
the
disciples
in
Acts
fulfills
the
prophecies
of
Jesus
made
in
the
gospel.
Jesus
as
a
prophet
of
God
reveals
the
will
of
God
for
his
disciples.
(1997:287)
Association
with
Him
means
persecution:
The
persecution
of
the
apostles
and
Peter
in
Acts
4;1-31
and
5:;17-42
fulfills
these
prophecies
in
a
particularly
poignant
manner
The
inability
of
the
Sanhedrin
to
contradict
the
testimony
of
Peter
and
John
is
in
fulfillment
of
Jesus
prophecy
that
the
opponents
of
the
disciples
would
not
be
able
to
resist
them
Lk
21:15,
Acts
4:14Stephen
is
martyred
just
as
Jesus
had
predicted
Since
these
revelations
are
from
the
mouth
of
God
the
narrator
assures
the
reader,
in
the
words
of
Paul,
I
have
faith
in
God
that
it
will
be
exactly
as
I
have
been
told.
(Cunningham
1997:288)
We
have,
perhaps
beginning
with
the
revelation
of
Ps
2,
the
persecution
of
the
Prophets
and
then
in
like
manner
the
persecution
of
Jesus
and
again
in
like
manner,
after
the
same
pattern,
the
persecution
of
the
Apostles
and
disciples.
As
for
the
Church
Pauls
informing
of
the
disciples
42
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur of Lycaonia that through many tribulations it is necessary for us to enter the kingdom of God (Acts 14:22).
5.2
Cunningham sees that the providence and indeed decree of God is demonstrated in the three prison rescues (5:19,12:6-7,16:25-34). He states that the narrator (Luke) believes that the word of God cannot be imprisoned (ibid). We see in the prison narratives the evidence of divine rescue and divine rescue appears to be the means of the unstoppable will of God with respect to the preaching of the gospel (the Truth) and the salvation of sinners. Here we have the instance of rescue or correction rather than prevention. We see also that persecution becomes the occasion for the triumph of God. Persecution captures souls but God sets them free. The truth cannot remain in prison it will come out. I believe that this quality of being set free through and from persecutionfrom radical and fierce rejection to utter acceptanceis the reward of persecution. Being persecuted for Christ is suffering for God and the freedom of release is perhaps the wonderful eternal reward.
5.3
In
the
persecution
dynamic
from
the
Prophets
through
Jesus
to
the
Apostles
and
now
the
Church
we
see
amazing
continuity.
To
be
persecuted
for
Christ
is
to
be
joined
with
Christ
in
His
conflict
and
passion.
It
is
to
be
considered
worthy
and
therefore
significant.
Through
this
temporary
rejection
of
worldly
authorities
(who
may
in
fact
be
in
the
Church)
we
are
eternally
accepted.
Through
persecution
we
are
connected
to
the
movement
of
God
which
is
the
Missio
Dei.
We
are
connected
as
to
become
one
with
Christ.
Through
persecution
we
experience
the
discontinuity
of
the
Fall,
evidenced
by
the
inner
persecution
of
our
own
sin.
Through
the
movement
of
persecution
we
are
in-grafted,
we
become
occasions
of
Heilsgeschichte
(Salvation
history).
We
are
truly
the
body
of
Christ
which
lives
to
tell
the
truth
about
God
to
the
world.
The
value
of
suffering
for
God
is
inestimable.
It
is
an
infinite
value
and
therefore
the
greatest
of
riches.
I
believe
that
the
Truth
about
God
and
his
Creation,
proclaimed
and
taught
will
produce
persecution
and
Truth
and
Persecution
are
the
essence
of
infinite
worth
in
the
finite
world.
When
you
are
persecuted
for
truth
about
a
God
who
is
love,
you
are
a
disciple
of
Christ,
you
are
Marys Well Occasional Papers Nazareth Evangelical Theological Seminary 44 1:1 February 2012 Nazareth, Israel
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur a partaker of the divine nature and you have a living and fruitful faith. Whilst you are in prison, you are free.
45 1:1
Out on a Limb: a theological exploration of suffering, risk and persecution J. Bryson Arthur
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