In the wake of the Newtown school shooting, I’ve been asked to comment since I am a theologian by profession and the author of a book on the problem of evil, Can God Be Trusted? Faith and the Challenge of Evil (Oxford, 1998; 2nd edition IVP, 2009).
Most of what I have to say is in that book. But I’ve posted remarks here in the past that are relevant to this incident, so I’ll just list them here in case they can be of use to you
While the tragedy…[at Columbine High School] continues to grip the nation, real answers for the reason behind it have so far proved elusive.
You have heard the voices. Youth culture is the problem, Hollywood is to blame. Where were the parents? What about the school officials who could have, should have, known sooner? Maybe gun availability is the culprit.
Others point the finger at the devastating impact of peer pressure, and on and on it goes.
But amidst this din of stories, analysis and commentary, there is one thing which is not being said. Its silence has become deafening, yet it begs to be heard because it points the way to a more painful, yet more hopeful answer.
Can you think of what is not being said? What is nearly always blurted out in other situations but has not been articulated in this one?
Judge not. You remember this one, don’t you? Jesus said it, right? What is fine for you is fine for you, but I have a different take on it. You say po-tay-to, I say po-tah-to, you say to-may-to, I say to-mah-to.
But suddenly the cat is out of the bag, because the one thing everyone is doing is judging.
. To say Hollywood is showing too much violence implies there is a standard of decency which Hollywood has violated. If people are upset that the parents did not know, that implies an idea of an effective parent (involved) and a bad parent (uninvolved).
Strange word, that, BAD. Opposite of GOOD (not effective, as misused above – did you notice?)
We do not hear these words, good and bad, very much anymore, do we? What happened to the so-called “post-modern” world? I thought we were to speak of values and preferences. I thought we were not supposed to judge.
Our reaction to Littleton says volumes more than even the tragedy of Littleton itself, because it exposes our hypocrisy about judgment. We claim to live in a world of taste and lifestyle, but the moment anything of real import occurs the game shifts to be played on another field. On this field, words like God and goodness, the satanic and evil, beg to be used, because they are the only way in which to begin to wrestle with the magnitude of it all. “Anger management” classes just are not enough.
But then the guns went off, and not only our judgments poured forth, but God’s did as well. If Littleton means anything, it means God’s judgment upon an America which is losing its moral and spiritual vocabulary and imagination.
When Jesus said “judge not” in Matthew 7:1, he did not mean what he is often alleged to have meant, that we are not to judge. He calls for his followers to judge “with right judgment” (John 7:24) which is how we, like him, are able to distinguish between true and false prophets (Matt. 7:15-20).
What is at issue is what is being judged and how. The human heart and a person’s ultimate spiritual condition is something God alone can judge, but we can judge people’s behavior and words – “you will know them by their fruits” – and render partial verdicts when appropriate.
The full verse, the second half of which is frequently left off, is, “judge not, that you be not judged,” by which Jesus means we are to judge with the awareness that the standard we use on others is one which we will also be judged by.
So we are called by the judgments about Littleton [the community in Colorado where Columbine High School is located] to hear the judgment we are bringing on ourselves, and the far more important judgment God is making and will render upon us. We are indeed one nation under God.
As applicable today as when I first wrote it–KSH.
Blame it on the guns. No, blame the judges who banned God talk in schools, along with most lessons about right and wrong. No, our lousy national mental health care system caused this hellish bloodbath.No, the problem is the decay of American families, with workaholic parents chained to their desks while their children grow up in suburban cocoons with too much time on their hands.
No, it’s Hollywood’s fault. How can children tell the difference between fantasy and reality when they’ve been baptized in violent movies, television and single-shooter videogames? Why not blame God?
These were the questions in 1999 when two teen gunmen at Columbine High School in Littleton, Colo., killed 13 people and themselves in the massacre that set the standard for soul-searching media frenzies in postmodern America.All the questions asked about Eric Harris and Dylan Klebold are now being asked about Adam Lanza after he gunned down 20 first-graders and six employees at Sandy Hook Elementary School in Newtown, Conn., before taking his life….
Pulling into the filling station on my way to Newtown in the early afternoon last Friday, the woman at the gas pump next to me asked: “How do we make sense of all of this?” She was a young mother, with tears in her eyes, on her way to our local elementary school to collect her children. She noticed my clerical collar and felt free to engage me about the horror and tragedy at the Sandy Hook Elementary School.
My response to the young mother’s question was that there was no way we could make sense of what had happened. No explanation or rationale could assuage our shock, pain and grief. As a religious leader, I knew that my job was not to try and make sense of what had happened. Rather my job was to be there, simply be there, with those who had lost loved ones in the terrible rampage.
In Fyodor Dostoyevsky’s famous novel, Ivan is the Karamazov brother who collects stories of children tortured, beaten, killed ”” babes caught on the points of soldiers’ bayonets, a serf boy run down by his master’s hounds, a child of 5 locked in a freezing outhouse by her parents….
It’s telling that Dostoyevsky, himself a Christian, offered no direct theological rebuttal to his character’s speech. The counterpoint to Ivan in “The Brothers Karamazov” is supplied by other characters’ examples of Christian love transcending suffering, not by a rhetorical justification of God’s goodness.
In this, the Russian novelist was being true to the spirit of the New Testament, which likewise seeks to establish God’s goodness through a narrative rather than an argument, a revelation of his solidarity with human struggle rather than a philosophical proof of his benevolence….
There were four of them growing up in Atlanta, four girls close in age, the daughters of an Episcopal priest and his wife….
…today Sarah Ball Damewood and one sister are all who remain with their father in a family robbed of its pieces by physical and mental illness. In 2009, they lost their mother to complications from a stroke.
In 2010, they lost the oldest of the four sisters to breast cancer. She was just 54.
And this year, they lost Caroline, the youngest daughter. They lost Caroline to herself, to the emptiness she had yet to fill.
First, we must recognize that this tragedy is just as evil, horrible, and ugly as it appears. Christianity does not deny the reality and power of evil, but instead calls evil by its necessary names ”” murder, massacre, killing, homicide, slaughter. The closer we look at this tragedy, the more it will appear unfathomable and more grotesque than the human imagination can take in.
What else can we say about the murder of children and their teachers? How can we understand the evil of killing little children one by one, forcing them to watch their little friends die and realizing that they were to be next? How can we bear this?
Resisting our instinct toward a coping mechanism, we cannot accept the inevitable claims that this young murderer is to be understood as merely sick….
We live in a world where Rachel weeps for her children. Where mothers wail and fathers curse because their children are no more. Where friends go mute, and bloodied children stand shocked, and a nation mourns, and a President weeps””for 20 innocent children in Connecticut.
One wants to say, “It will be okay. Order will be restored. We’ll do something about this, so that it will never happen again.” One wants to say this, but we know that it is not okay, that the restored order will be broken again; sadly, it will happen again.
This is why our hearts froze when we heard the news. Not only could it have happened here, but someday it may very well happen here. That’s because we’ve seen it happen so often, going way back. It happened in biblical times at least twice, once after the birth of Moses, and once at the birth of our Lord. Sad to say in this respect, the Bible continues to be a very relevant book.
“Every single person who is watching the news today is asking ”˜Where is God when this happens?’” says Max Lucado, a prominent Christian pastor and author based in San Antonio.
Lucado says that pastors everywhere will be scrapping their scheduled Sunday sermons to address the massacre.
“You have to address it – you have to turn everything you had planned upside down on Friday because that’s where people’s hearts are,” Lucado says.
“The challenge here is to avoid the extremes ”“ those who say there are easy answers and those who say there are no answers.”
I join my fellow Americans in grieving the terrible tragedy that took place at Sandy Hook Elementary and in praying for the families involved. It is unthinkable that someone would have such anger and bitterness in his heart that he would attack innocent people in such a devastating way. Truly, it is difficult for any of us to grasp. When I think of the terrifying last moments of the children and staff members of the school, I am absolutely heartbroken for them, their families, their schoolmates, and everyone at Sandy Hook Elementary.
Certainly, there are many who are wondering why God would allow such a horrific tragedy. Where was He? Why did He allow this? Why didn’t He stop this young man from perpetrating this terrible crime? I confess I have many questions myself. But does it shake my faith in God? No. It actually makes me more grateful for Him. This is because in God, I always have hope, no matter what happens.
We may never discover the answer to our questions this side of heaven. The truth is, evil is dangerous and destructive, and it is no respecter of the innocent among us. But we also know that this tragedy grieves the heart of God very deeply….
…religiously speaking, there are only three possible responses: you can continue to believe in a God who knows in advance the number of our days; you can sharply limit your conception of God’s power, by positing a deity who does not know in advance what we will do, or who cannot control what we will do; or you can scrap the whole idea of divinity. The problem with the first position is that most believers, as Richard Mourdock did not do, run away from the dread implications of their own beliefs; and the problem with the second position is that it is not clear why such a limited deity would be worth worshipping. So cut Richard Mourdock some slack. He’s more honest than most of his evangelical peers; and his naïve honesty at least helpfully illuminates a horrid abyss.
One of the great themes of the Hebrew Scriptures is that God identifies with the suffering. There are all these great texts that say things like this: If you oppress the poor, you oppress to me. I am a husband to the widow. I am father to the fatherless. I think the texts are saying God binds up his heart so closely with suffering people that he interprets any move against them as a move against him. This is powerful stuff! But Christianity says he goes even beyond that. Christians believe that in Jesus, God’s son, divinity became vulnerable to and involved in – suffering and death! He didn’t come as a general or emperor. He came as a carpenter. He was born in a manger, no room in the inn.
But it is on the Cross that we see the ultimate wonder. On the cross we sufferers finally see, to our shock that God now knows too what it is to lose a loved one in an unjust attack. And so you see what this means? John Stott puts it this way. John Stott wrote: “I could never myself believe in God if it were not for the Cross. In the real world of pain, how could one worship a God who was immune to it?” Do you see what this means? Yes, we don’t know the reason God allows evil and suffering to continue, but we know what the reason isn’t, what it can’t be. It can’t be that he doesn’t love us! It can’t be that he doesn’t care. God so loved us and hates suffering that he was willing to come down and get involved in it. And therefore the Cross is an incredibly empowering hint. Ok, it’s only a hint, but if you grasp it, it can transform you. It can give you strength.
And lastly, we have to grasp an empowering hope for the future. In both the Hebrew Scriptures and even more explicitly in the Christian Scriptures we have the promise of resurrection….
Read it carefully (noting especially the original setting as described) and read it all.
President and Mrs. Bush, I want to say a personal word on behalf of many people. Thank you, Mr. President, for calling this day of prayer and remembrance. We needed it at this time.
We come together today to affirm our conviction that God cares for us, whatever our ethnic, religious, or political background may be. The Bible says that He’s the God of all comfort, who comforts us in our troubles. No matter how hard we try, words simply cannot express the horror, the shock, and the revulsion we all feel over what took place in this nation on Tuesday morning. September eleven will go down in our history as a day to remember.
Today we say to those who masterminded this cruel plot, and to those who carried it out, that the spirit of this nation will not be defeated by their twisted and diabolical schemes. Someday, those responsible will be brought to justice, as President Bush and our Congress have so forcefully stated. But today we especially come together in this service to confess our need of God.
Today we say to those who masterminded this cruel plot, and to those who carried it out, that the spirit of this nation will not be defeated by their twisted and diabolical schemes. Someday, those responsible will be brought to justice, as President Bush and our Congress have so forcefully stated. But today we especially come together in this service to confess our need of God.
We’ve always needed God from the very beginning of this nation, but today we need Him especially. We’re facing a new kind of enemy. We’re involved in a new kind of warfare. And we need the help of the Spirit of God. The Bible words are our hope: God is our refuge and strength; an ever present help in trouble. Therefore we will not fear, though the earth give way, and the mountains fall into the heart of the sea.
But how do we understand something like this? Why does God allow evil like this to take place? Perhaps that is what you are asking now. You may even be angry at God. I want to assure you that God understands these feelings that you may have. We’ve seen so much on our television, on our ”” heard on our radio, stories that bring tears to our eyes and make us all feel a sense of anger. But God can be trusted, even when life seems at its darkest.
But what are some of the lessons we can learn? First, we are reminded of the mystery and reality of evil. I’ve been asked hundreds of times in my life why God allows tragedy and suffering. I have to confess that I really do not know the answer totally, even to my own satisfaction. I have to accept by faith that God is sovereign, and He’s a God of love and mercy and compassion in the midst of suffering. The Bible says that God is not the author of evil. It speaks of evil as a mystery. In 1st Thessalonians 2:7 it talks about the mystery of iniquity. The Old Testament prophet Jeremiah said “The heart is deceitful above all things and beyond cure.” Who can understand it?” He asked that question, ”˜Who can understand it?’ And that’s one reason we each need God in our lives.
The lesson of this event is not only about the mystery of iniquity and evil, but secondly it’s a lesson about our need for each other. What an example New York and Washington have been to the world these past few days. None of us will ever forget the pictures of our courageous firefighters and police, many of whom have lost friends and colleagues; or the hundreds of people attending or standing patiently in line to donate blood. A tragedy like this could have torn our country apart. But instead it has united us, and we’ve become a family. So those perpetrators who took this on to tear us apart, it has worked the other way ”” it’s back lashed. It’s backfired. We are more united than ever before. I think this was exemplified in a very moving way when the members of our Congress stood shoulder to shoulder the other day and sang “God Bless America.”
Finally, difficult as it may be for us to see right now, this event can give a message of hope ”” hope for the present, and hope for the future. Yes, there is hope. There’s hope for the present, because I believe the stage has already been set for a new spirit in our nation. One of the things we desperately need is a spiritual renewal in this country. We need a spiritual revival in America. And God has told us in His word, time after time, that we are to repent of our sins and return to Him, and He will bless us in a new way. But there’s also hope for the future because of God’s promises. As a Christian, I hope not for just this life, but for heaven and the life to come. And many of those people who died this past week are in heaven right now. And they wouldn’t want to come back. It’s so glorious and so wonderful. And that’s the hope for all of us who put our faith in God. I pray that you will have this hope in your heart.
This event reminds us of the brevity and the uncertainty of life. We never know when we too will be called into eternity. I doubt if even one those people who got on those planes, or walked into the World Trade Center or the Pentagon last Tuesday morning thought it would be the last day of their lives. It didn’t occur to them. And that’s why each of us needs to face our own spiritual need and commit ourselves to God and His will now.
Here in this majestic National Cathedral we see all around us symbols of the cross. For the Christian ”” I’m speaking for the Christian now ”” the cross tells us that God understands our sin and our suffering. For He took upon himself, in the person of Jesus Christ, our sins and our suffering. And from the cross, God declares “I love you. I know the heart aches, and the sorrows, and the pains that you feel, but I love you.” The story does not end with the cross, for Easter points us beyond the tragedy of the cross to the empty tomb. It tells us that there is hope for eternal life, for Christ has conquered evil, and death, and hell. Yes, there’s hope.
I’ve become an old man now. And I’ve preached all over the world. And the older I get, the more I cling to that hope that I started with many years ago, and proclaimed it in many languages to many parts of the world. Several years ago at the National Prayer Breakfast here in Washington, Ambassador Andrew Young, who had just gone through the tragic death of his wife, closed his talk with a quote from the old hymn, “How Firm A Foundation.” We all watched in horror as planes crashed into the steel and glass of the World Trade Center. Those majestic towers, built on solid foundations, were examples of the prosperity and creativity of America. When damaged, those buildings eventually plummeted to the ground, imploding in upon themselves. Yet underneath the debris is a foundation that was not destroyed. Therein lies the truth of that old hymn that Andrew Young quoted: “How firm a foundation.”
Yes, our nation has been attacked. Buildings destroyed. Lives lost. But now we have a choice: Whether to implode and disintegrate emotionally and spiritually as a people, and a nation, or, whether we choose to become stronger through all of the struggle to rebuild on a solid foundation. And I believe that we’re in the process of starting to rebuild on that foundation. That foundation is our trust in God. That’s what this service is all about. And in that faith we have the strength to endure something as difficult and horrendous as what we’ve experienced this week.
This has been a terrible week with many tears. But also it’s been a week of great faith. Churches all across the country have called prayer meetings. And today is a day that they’re celebrating not only in this country, but in many parts of the world. And the words of that familiar hymn that Andrew Young quoted, it says, “Fear not, I am with thee. Oh be not dismayed for I am thy God and will give thee aid. I’ll strengthen thee, help thee, and cause thee to stand upon” my righteous ”” on “thy righteous, omnipotent hand.”
My prayer today is that we will feel the loving arms of God wrapped around us and will know in our hearts that He will never forsake us as we trust in Him. We also know that God is going to give wisdom, and courage, and strength to the President, and those around him. And this is going to be a day that we will remember as a day of victory. May God bless you all.
Barbara Held, Bowdoin’s Barry N. Wish Professor of Psychology and Social Studies, is co-editor of Humanity’s Dark Side: Evil, Destructive Experience, and Psychotherapy, which was just published by the American Psychological Association.
Held has also received the 2012 Joseph B. Gittler Award, which recognizes “the most scholarly contribution to the philosophical foundations of psychological knowledge, ” by the American Psychological Foundation, of the American Psychological Association.
Held’s book, which evolved from a symposium conceived by Held, is a compilation of essays by prominent writers on psychotherapy who offer disparate views regarding humanity’s “dark side,” defined as the capacity for destructiveness that ranges from the everyday little ways in which we hurt each other to atrocities such as genocide and slavery.
But there in Aurora, there was no Batman to stop the killer, no director to cut the scene. There was no plan to it, no plot ”” at least not that we can see. It’s just a tragedy ”” another senseless horror in a world that’s known far too many.
Of all the words that can be used to describe the Aurora shooting, “senseless” may be the worst word of all ”” particularly for those of us who call ourselves Christian. We claim to worship a good, just and all-powerful God ”” a God who loves us with a passion as broad as the universe itself. We are His children, we say. And God wouldn’t let any harm come to His children ”¦ would He?
And the question hangs in the air, waiting, pleading for an answer.
It’s sadly appropriate Holmes took on The Joker’s persona. He, among all of Batman’s archvillains, offers the worst possible answer to that hanging question: God? he chirps, brushing a hand through his caterpillar-green hair. How quaint. How precious. There is no God. There is no meaning. There is no reason in this cold, dark place. The only truth is that there is no truth.
Some people complain that the Second World War still exerts a dominating influence nearly seven decades after its end, as the disproportionate number of books, plays and films shows, while museums continue to spawn a remembrance industry. This phenomenon should hardly be surprising, if only because the nature of evil seems to provide an endless fascination. Moral choice is the fundamental element in human drama, because it lies in the very heart of humanity itself.
No other period in history offers so rich a source for the study of dilemmas, individual and mass tragedy, the corruption of power politics, ideological hypocrisy, the egomania of commanders, betrayal, perversity, self-sacrifice, unbelievable sadism and unpredictable compassion.
–Antony Beevor, The Second World War (New York: Little, Brown and Company, 2012), page 782 [my emphasis]
Christopher Wright is a great Old Testament scholar. His work on Old Testament ethics for the people of God has been foundational in my understanding of the character of God through the laws he laid down.
So to have him admit that there are difficult parts of Scripture, for which pat answers will not suffice, is”¦ spirit warming. Some evangelical writers are so adamant in their writing that they leave no room for doubt, no room for mystery, no room for limits in human understanding!
If our hope is for salvation in.. [the] sense [of being safe from final annihilation when we die and will be happy eternally in our life after death]”” and for many that is the main point of religion””then this hope depends on certain religious beliefs’ being true. In particular, for the main theistic religions, it depends on there being a God who is good enough to desire our salvation and powerful enough to achieve it.
But here we come to a point that is generally overlooked in debates about theism, which center on whether there is reason to believe in God, understood as all-good and all-powerful. Suppose that the existence of such a God could be decisively established. Suppose, for example, we were to be entirely convinced that a version of the ontological argument, which claims to show that the very idea of an all-perfect being requires that such a being exist, is sound. We would then be entirely certain that there is a being of supreme power and goodness. But what would this imply about our chances for eternal salvation?
On reflection, very little. Granted, we would know that our salvation was possible: an all-powerful being could bring it about. But would we have any reason to think that God would in fact do this? Well, how could an all-good being not desire our salvation? The problem is that an all-good being needs to take account of the entire universe, not just us.
One of the great themes of the Hebrew Scriptures is that God identifies with the suffering. There are all these great texts that say things like this: If you oppress the poor, you oppress to me. I am a husband to the widow. I am father to the fatherless. I think the texts are saying God binds up his heart so closely with suffering people that he interprets any move against them as a move against him. This is powerful stuff! But Christianity says he goes even beyond that. Christians believe that in Jesus, God’s son, divinity became vulnerable to and involved in – suffering and death! He didn’t come as a general or emperor. He came as a carpenter. He was born in a manger, no room in the inn.
But it is on the Cross that we see the ultimate wonder. On the cross we sufferers finally see, to our shock that God now knows too what it is to lose a loved one in an unjust attack. And so you see what this means? John Stott puts it this way. John Stott wrote: “I could never myself believe in God if it were not for the Cross. In the real world of pain, how could one worship a God who was immune to it?” Do you see what this means? Yes, we don’t know the reason God allows evil and suffering to continue, but we know what the reason isn’t, what it can’t be. It can’t be that he doesn’t love us! It can’t be that he doesn’t care. God so loved us and hates suffering that he was willing to come down and get involved in it. And therefore the Cross is an incredibly empowering hint. Ok, it’s only a hint, but if you grasp it, it can transform you. It can give you strength.
And lastly, we have to grasp an empowering hope for the future. In both the Hebrew Scriptures and even more explicitly in the Christian Scriptures we have the promise of resurrection….
Read it carefully (noting especially the original setting as described) and read it all.
How then do we speak of God’s rule and reconcile this with the reality of evil? Between these two errors the Bible points us to the radical affirmation of God’s sovereignty as the ground of our salvation and the assurance of our own good. We cannot explain why God has allowed sin, but we understand that God’s glory is more perfectly demonstrated through the victory of Christ over sin. We cannot understand why God would allow sickness and suffering, but we must affirm that even these realities are rooted in sin and its cosmic effects.
How does God exercise His rule? Does He order all events by decree, or does He allow some evil acts by His mere permission? This much we know-we cannot speak of God’s decree in a way that would imply Him to be the author of evil, and we cannot fall back to speak of His mere permission, as if this allows a denial of His sovereignty and active will….
We dare not speak on God’s behalf to explain why He allowed these particular acts of evil to happen at this time to these persons and in this manner. Yet, at the same time, we dare not be silent when we should testify to the God of righteousness and love and justice who rules over all in omnipotence. Humility requires that we affirm all that the Bible teaches, and go no further. There is much we do not understand. As Charles Spurgeon explained, when we cannot trace God’s hand, we must simply trust His heart.
Shortly after 9/11, I visited the father of Muhammad Atta, the ringleader of the hijackers, in Cairo. Muhammad al-Amir Atta, the father, told me that, against all evidence, his son was still alive, that it was the Mossad that had framed him. He was angry and aggressive, but also seemed gripped by melancholy, and I sensed he knew the truth: That his son was a mass murderer, and that he was dead. We spoke for a few minutes, and I asked him a question he answered as if it were theoretical. I asked, What would motivate your son to do such a thing to innocent people? He answered, “You can’t be a human and do this thing. It’s impossible.”
That is the crucial truth of 9/11. Osama Bin Laden had gathered to him men who were devoid of love, and who found in al Qaeda a vehicle for expressing their hatred of humanity. On the 10th anniversary of the murderous rampage committed by soulless men, we should remember the victims, and count our own blessings, and recommit ourselves to the suppression of evil and the protection of the innocent.
Here is part of one answer from musician Matt Redmon:
During the first few days we spent in the United States [after returning from being overseas in England on 9/11], it seemed that, in all the shock and vulnerability, many people were heading to church for comfort and clarity. I was so impressed by the preachers: every place we visited, we heard messages of hope and reminders of God’s sovereignty.
But it left me wondering: What could we sing to God at a time like this? It was as if our worship songs were missing some important vocabulary””the language of tragedy and struggle, of the valley at the bottom of the mountain””which I found surprising, as the Psalms are full of lament.
Soon after the tragedy, my wife and I wrote “Blessed Be Your Name.” It’s a simple worship offering about choosing to worship and trust God no matter what the season.
That Jesus is this Creator come among us is the heart of the story of how God deals with the bad things that happen. It is not just that Jesus calms the storm, but that he himself endures the worst storm that his creatures can throw at him. Recall another reference to the Jonah story in the gospels. Jesus stated: “For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth.” (Matthew 12:40) At the deepest level of the biblical pattern of how God deals with evil is the crucifixion and resurrection of Jesus. In the biblical account, the very Creator of the Universe, who loves and cares for his creation, who does not abandon but rescues those in distress, rescues them by himself becoming one of them, and goes through what they go through. As Jonah sank into the depths, so Jesus faced the cross, and the greatest evil that humans fear, death itself. As Jonah was rescued from the depths, so God the Father rescued his Son by raising him from death on the third day.
In one of my favorite essays, Dorothy Sayers refers to the incarnation of God in Jesus as “The Greatest Drama Ever Staged.” (1) If the incarnation is true, she says, then, for whatever reason that God made human beings, “limited and suffering and subject to death ”“ He had the honesty and courage to take his own medicine. Whatever game he is playing with his creation, he has kept his own rules and played fair,” she writes. And, of course, a subset of the final theme is that the followers of Jesus, his church, share in his death and resurrection as we become his disciples through faith and the sacraments. So from top to bottom, from beginning to end, the Christian version of how it is that God deals with suffering and evil is that God loves and cares for his creation, but also takes it seriously, so seriously that he provides rescue and redemption from evil and suffering in that creation by taking the full consequences of death and evil on himself, and coming out on the other side, and taking us with him.
That has interesting implications….
Go here then click on the “Latest programme in full” link to launch the audio player. It starts at about 1:49 in, and lasts about 2 minutes. Bishop James references Augustine, the challenge of understanding evil, and the Easter season.
Father Thomas expressed the belief that learning about exorcisms is today more necessary than ever, because there are more Catholics who are involved in paganism, idolatry and the occult (psychics, tarot cards, Ouija boards, crystals, Wicca, séances, and the like), so there are a lot of people who are opening a lot of doors to the diabolical.
Certain signs would indicate possible demonic activity in someone. For example, “if somebody was able to speak in a language that he had no prior competency in, or if someone would foam at the mouth or have a lot of rolling of the eyes,” Father Thomas said.
Another sign of a diabolical attachment can be found “if the person were not able to walk into a church or be close to any Catholic sacramental: holy water, a crucifix, the sacrament of the Eucharist, the sacramental anointing of the sick, or someone wearing some kind of a Christian symbol. If these caused a reaction, it certainly would be a sign.”
The first page of the first chapter of Henning Mankell’s latest (and apparently last) Wallander novel The Troubled Man is sheer misery. Inspector Kurt Wallander, divorced for 15 years, lives in a flat “where so many unpleasant memories were etched into the walls”; he “reminded himself over and over again of his father’s lonely old age … now it seemed as if his father was taking him over … he had no religious hopes of anything being in store for him … nothing but the same darkness he had once emerged from … he would be dead for such a long time … he had seen far too many dead bodies in his life”.
Wallander novels might be prefaced by the sign Dante imagined above the gates of Hell ”“ “lasciate ogne speranza, voi ch’ intrate”: “all hope abandon, ye who enter here”: for in these books, the descent is often through deepening layers of horror. The same could be said for much of rest of the now enormously popular, critically acclaimed school of Scandinavian noir ”“ for noir they are, set in the bleakness of towns and forests, dark for much of the year. The cult BBC hit of the year so far, the Danish-made Copenhagen-set The Killing, which ends this weekend, is shot almost wholly at night….
…the most striking commercial success in novel writing in the past five years has come from Marxists who write of people beset with misery who either commit or must deal with acts of extreme sadistic violence. It is not a development that a publisher or an agent would naturally have arrived at as a formula for success. So what explains its extraordinary appeal?
Why photograph atrocities? And why pass them around to buddies back home or fellow soldiers in other units? How could the soldiers’ sense of what is unacceptable be so lost? No outsider can have a complete answer to such a question. As someone who has been writing about war crimes since My Lai, though, I have come to have a personal belief: these soldiers had come to accept the killing of civilians””recklessly, as payback, or just at random””as a facet of modern unconventional warfare. In other words, killing itself, whether in a firefight with the Taliban or in sport with innocent bystanders in a strange land with a strange language and strange customs, has become ordinary. In long, unsuccessful wars, in which the enemy””the people trying to kill you””do not wear uniforms and are seldom seen, soldiers can lose their bearings, moral and otherwise. The consequences of that lost bearing can be hideous. This is part of the toll wars take on the young people we send to fight them for us. The G.I.s in Afghanistan were responsible for their actions, of course. But it must be said that, in some cases, surely, as in Vietnam, the soldiers can also be victims.
It was John Paul II who, with a clarity unparalleled in the twentieth century, recognized that in our very attempt to oppose the “Evil” we dread in others – whether in the form of genocide or totalitarian violence, down to the fear that immigrants will steal away our idolatrous “way of life,” or that the unwanted elderly or unwanted pregnancies will restrict our freedom – has ended up institutionalizing “Evil” in what he memorably described as our “culture of death.”
“To claim the right to abortion, infanticide and euthanasia, and to recognize that right in law, means to attribute to human freedom a perverse and evil significance: that of absolute power over others and against others. This is the death of true freedom: ‘Truly, truly, I say to you, every one who commits sin is a slave to sin’ (John 8.34).”
In this way, far from being a bizarre relic of primitive Christianity, the rite of exorcism could represent an authentic expression of the Christian virtues of solidarity, mutuality and love, which alone can oppose the devil and all his works.
Yesterday, I scanned Twitter, that great marketplace of ideas and current thought, to see what the grassroots are saying. “Stay focused,” one person wrote. “No matter wht comes ur way; opinions, doubt, fear, anxieties, etc. God is in control. Trust .”
Trust is very hard. Then I stumbled across a blog by Orthodox Rabbi Shmuley Boteach (on an unrelated topic) where he asks why some children are abandoned in this world and others are not; why evil falls in one place but not another. Like the rest of us, he doesn’t know.
“The Creator chooses, for reasons unknown to us,” he writes, “to hide behind the veil of nature and it is we humans who must fill in the seemingly empty spaces.”
Pity the poor exorcist, caught between evil spirits eager to invade human bodies and a society skeptical that demons exist outside of Hollywood horror movies.
Even some church leaders look askance at exorcists as peddlers of a practice best left in the Middle Ages. Most American exorcists, particularly the handful of priests appointed by the Roman Catholic Church, keep a low profile, hesitating to open themselves ”” or their church ”” to ridicule and quacks.
But exorcists may soon be moving out of the shadows.
U.S. Catholic bishops are sponsoring a conference this weekend in Baltimore on the “liturgical and pastoral practice of exorcism.” Fifty-six bishops and 66 priests have registered to hear about the shortage of trained exorcists and the growing interest in the mysterious rite, according to Catholic News Service.