The World Remains Divided

I have spent much of this afternoon trying to write a sermon about 2 Corinthians 5:14-20 and the love of God while keeping abreast of news reports about the unspeakable atrocities currently taking place in Iraq. The absurdity of this task has, however, proven to be unbearable, and I have simply given up.

How can one speak of the love of God after reading about human beings starving and dying on a mountain, fleeing the awful choice of conversion or death? How can one write about beauty and goodness after reading about—Christ have mercy!—children being executed or thrown from mountaintops to avoid it. How can one craft a sermon about the “new creation where the old has passed away” and “everything has become new” after seeing images of such gruesome violence that words well and truly fail?

The incongruity of the task is too much. Perhaps tomorrow I will want to write about the love of God. Today I only want to weep for the brutality that our species is abundantly capable of.

After staring in mute incomprehension at my screen for who knows how long, and after wiping the tears from my eyes, I did what I usually do when the pain of the world simply seems too much to bear. I went to my bookshelf and began rummaging around for words—words about God, words about hope, words about judgment and punishment, words to give voice to the anger and the sadness, words that speak of salvation… I continued to grope after words, any words to hold on to, words to be a lifeline in this world where things always seem to be falling apart.

I latched on to the closing paragraphs of David Bentley Hart’s little book on the problem of evil, The Doors of the Sea (Hart references Dostoevsky’s famous character Ivan Karamazov and his refusal to believe in a God who would require the suffering of even one child for some kind of a divine master plan):

At times, to see the goodness indwelling all creation requires a labor of vision that only a faith in Easter can sustain; but it is there, effulgent, unfading, innocent, but languishing in bondage to corruption, groaning in anticipation of a glory yet to be revealed, both a promise of a Kingdom yet to come and a portent of its beauty.

Until that final glory, however, the world remains divided between two kingdoms, where light and darkness, life and death grow up together and await the harvest. In such a world, our portion is charity, and our sustenance is faith, and so it will be until the end of days. As for comfort, when we seek it, I can imagine none greater than the happy knowledge that when I see the death of a child, I do not see the face of God but the face of his enemy. Such faith might never seem credible to someone like Ivan Karamazov, or still the disquiet of his conscience, or give him peace in place of rebellion, but neither is it a faith that his arguments can defeat: for it is a faith that set us free from optimism long ago and taught us hope instead.

Now we are able to rejoice that we are saved not through the immanent mechanisms of history and nature, but by grace; that God will not unite all of history’s many strands into one great synthesis, but will judge much of history false and damnable; that he will not simply reveal the sublime logic of fallen nature, but will strike off the fetters in which creation languishes; and that, rather than showing us how the tears of a small girl suffering in the dark were necessary for the building of the Kingdom, he will instead raise her up and wipe away all tears from her eyes—and there shall be no more death, nor sorrow, nor crying, nor any more pain, for the former things will have passed away, and he that sits upon the throne will say, “Behold, I make all things new.”