The Scale of tribulation
Osasco, 26 Jan 2003, 19h. 30min
Pr Alexandre Tempel
Osasco, 26 Jan 2003, 19h. 30min
Pr Alexandre Tempel
Introduction
The question of the tribulations of the Christian life is not well understood in our days.
We have a strong influence of sociological thinking developed in the U.S.. The American lives in a society that seeks to provide welfare to its citizens and reduce the maximum suffering.
Exs.: Air conditioning to reduce the malaise of extreme temperatures.
Medications to relieve all types of pain.
Nearly one car per inhabitant to overcome the distances.
Automatic cars to reduce the stress in traffic.
The theology follows this same trend, promising to undo the pain and suffering through faith in Christ.
In Brazil we do not have exactly the same social conditions, but try to copy the solutions they found.
Moreover, the people suffered from Brazil sees the example of the neighboring country an ideal to be achieved.
This social context has a filter for understanding the Bible. Our assumptions may lead us to understand this question of suffering in many ways, not always completely true.
Yet the apostle Paul takes us to a more balanced when he says: "If we are children, then we are heirs, heirs of God and joint heirs with Christ, is in fact part of their suffering, to which also participate in his glory" ( Rm 8.17).
We highlight five different approaches to the suffering. Neither should be viewed separately from the risk of not understanding the role of suffering in our lives.
We could describe them as being a step ladder, a step that broadens the vision offered by the previous step.
The question of the tribulations of the Christian life is not well understood in our days.
We have a strong influence of sociological thinking developed in the U.S.. The American lives in a society that seeks to provide welfare to its citizens and reduce the maximum suffering.
Exs.: Air conditioning to reduce the malaise of extreme temperatures.
Medications to relieve all types of pain.
Nearly one car per inhabitant to overcome the distances.
Automatic cars to reduce the stress in traffic.
The theology follows this same trend, promising to undo the pain and suffering through faith in Christ.
In Brazil we do not have exactly the same social conditions, but try to copy the solutions they found.
Moreover, the people suffered from Brazil sees the example of the neighboring country an ideal to be achieved.
This social context has a filter for understanding the Bible. Our assumptions may lead us to understand this question of suffering in many ways, not always completely true.
Yet the apostle Paul takes us to a more balanced when he says: "If we are children, then we are heirs, heirs of God and joint heirs with Christ, is in fact part of their suffering, to which also participate in his glory" ( Rm 8.17).
We highlight five different approaches to the suffering. Neither should be viewed separately from the risk of not understanding the role of suffering in our lives.
We could describe them as being a step ladder, a step that broadens the vision offered by the previous step.
Step 1: The fair does not suffer
This is one of the main postulates of the "Theology of Prosperity."
The reasoning here is: The fair is one that was free of all the curse. He is "the son of the King." Therefore, nothing can affect him or killing him. He is a person blessed and successful in everything we do.
Any suffering are explained by the infidelity of the person to God.
If he is a Christian athlete and not brand goals and his team drops to the second division, the explanation would be: "This athlete is in sin, or the Holy Spirit is not in control of your life."
If a young Christian leader is involved in cancer and dies, who has this view of Christian life, tends to think that he was diverting the paths of the Lord.
This, however is a simplistic way of looking at life. The answers are not as simple as that.
This way of seeing the Christian life is based on statements from the Bible, such as:
"The fair is saved from trials, and these are transferred to the wicked" (Pv 11.8).
"How happy is that ... [their] satisfaction is the law of the Lord and this law meditates day and night. Like tree planted on the edge of water currents: the fruit at the right time and their leaves do not wilt. Whatever he does prospers! "(Ps 1.1,3).
To understand these statements you must go back a little in time, when God made a covenant with the Israelites. He promised prosperity to his people, if followed faithfully: "Remain faithful to the terms of this alliance, so that you prosper in everything we do" (Dt 29.9). But they have not met the terms of the alliance.
Thus God invalidated the alliance. After that, then we see the books of the Bible, especially the Prophets and the salms, recording the anguish of the Jews while to adjust to new reality. For example, almost one third of the Psalms author presents a "fair" fighting against the failure of the theology of prosperity. It seemed, simply, that it no longer work.
"So are the wicked, always carefree, they increase their wealth. Certainly it was pointless me keep the pure heart and clean hands in innocence, since the day I am afflicted, and am punished every morning "(Ps 73.12-14).
Thus, this vision of Christian life, has a partial truth. Is not entirely correct to say that will be free of problems if you do everything right. This leads us to the second step.
Step 2: The fair is, but is released
Many of the "Psalm of tribulation" carry in themselves an emphatic tone of self-defense. It seems that the author thinks: "- If I can convince my God of justice, then He will certainly get rid. There must be some mistake in this situation. "
For example:
"Turn around for me and have mercy on me, because I am alone and afflicted. The anguish of my heart have multiplied; relieve me of my affliction. Look for my my tribulation and suffering, and forgive all my sins. See how my enemies have increased and fury with which I hate! Guard my life and save me! Do not leave me disappointed, because I seek refuge in you "(Ps 25.16-20).
"Do me justice, Lord, because I have lived with integrity. I trusted in the Lord, unhesitatingly "(Ps 26.1).
These expressions of perplexity can be seen as words of preparation, because helping the whole nation to understand that sometimes people just really suffering, and sometimes are free.
Some of these psalms point to Jesus, showing how he would suffer, as described in Hebrews 5.7:
"During the days of life on earth, Jesus offered prayers and supplications, with loud and tears, that could save that of death, being heard because of his reverent submission. Although Son, he learned to follow through what we suffered. "
He was heard by God, but not exactly met: Jesus did not escape from death!
Hebrews 11 shows a list of faithful people who lived in different times, covering several centuries. Some miraculous release were: Isaac, Joseph, Moses, Raabe, Gideon, David. But others were tortured, imprisoned in chains, stoned, sawn in half. The chapter provides details on the latter group living: walked dressed fur of sheep and goats, were abandoned, vacant by deserts and mountains and in caves inhabited. The author concludes with an emphatic comment:
"All these were good testimony through faith, yet none of them received what had been promised" (Heb 11:39).
So say the fair can be, but will always be free, is not the whole truth. This leads us to the third step:
Many of the "Psalm of tribulation" carry in themselves an emphatic tone of self-defense. It seems that the author thinks: "- If I can convince my God of justice, then He will certainly get rid. There must be some mistake in this situation. "
For example:
"Turn around for me and have mercy on me, because I am alone and afflicted. The anguish of my heart have multiplied; relieve me of my affliction. Look for my my tribulation and suffering, and forgive all my sins. See how my enemies have increased and fury with which I hate! Guard my life and save me! Do not leave me disappointed, because I seek refuge in you "(Ps 25.16-20).
"Do me justice, Lord, because I have lived with integrity. I trusted in the Lord, unhesitatingly "(Ps 26.1).
These expressions of perplexity can be seen as words of preparation, because helping the whole nation to understand that sometimes people just really suffering, and sometimes are free.
Some of these psalms point to Jesus, showing how he would suffer, as described in Hebrews 5.7:
"During the days of life on earth, Jesus offered prayers and supplications, with loud and tears, that could save that of death, being heard because of his reverent submission. Although Son, he learned to follow through what we suffered. "
He was heard by God, but not exactly met: Jesus did not escape from death!
Hebrews 11 shows a list of faithful people who lived in different times, covering several centuries. Some miraculous release were: Isaac, Joseph, Moses, Raabe, Gideon, David. But others were tortured, imprisoned in chains, stoned, sawn in half. The chapter provides details on the latter group living: walked dressed fur of sheep and goats, were abandoned, vacant by deserts and mountains and in caves inhabited. The author concludes with an emphatic comment:
"All these were good testimony through faith, yet none of them received what had been promised" (Heb 11:39).
So say the fair can be, but will always be free, is not the whole truth. This leads us to the third step:
Step 3: The fair suffers but the purpose is good
The word of God teaches that "God acts in all things for the good of those who love him, those who have been called according to His purpose" (Rom 8:28). Some people think it means that only good things happen to those who love God. However, what she is saying here is exactly the opposite. In the remainder of the chapter he defines what type of "things" are you talking about: struggles, difficulties, persecution, hunger, nakedness, danger and sword. Paul faced it, and finally succumbed. It was not "free." Still he insists: "But in all these things that we are winners" (Rom 8:37). There is no difficulty that can separate us from the love of God.
Paulo found ingenious solutions to the problems raised by the first two steps of the tribulation. The first solution concerns the prospect of a connection through this tribulation. A prime objective will be achieved and pay through my suffering, even if I do not see at this time. The second solution relates to the length of time of tribulations. No suffering is permanent for the Christian. We are sure that sooner or later we will be free of the tribulations of life. He says that one day the whole creation, in a specific way and those that belong to God, will be redeemed from the slavery of the pain and suffering (Rom 8.18-23). It is a matter of time! Just wait! Just as God made the Friday of passion in Sunday's resurrection, so it will do us and the entire universe he created.
Step 4: The fair necessarily suffer
This step not only acknowledges the suffering in the life of the fair, as that just need to try some kind of suffering.
One of the main writers to expose this view is Peter. In no time he believes that the fair is immune to suffering. Rather, Peter sets out a theology that takes the pain as part of life:
"Beloved, do not be surprised with the fire that arises between you to prove, as if something strange were happening to them. But rejoice as part of the sufferings of Christ "(1 Pe 4.12,13).
Paul joins up to Peter when he says:
"Indeed, all who wish to live graciously in Christ Jesus will be persecuted" (2 Tm 3.2).
What they mean is that those who follow the footsteps of Christ suffer unjustly, and he suffered. The story confirmed the words of both. As far as another one, went through tribulations, hardship, persecution and even torture and violent death (and the other apostles and many other Christians over the centuries).
They hoped for it. About Peter, Jesus predicted:
"I tell you the truth: When you were young, dressed up and went to where I wanted, but when old, extend your hands and another person to take the wear and where you do not want to go. Jesus said this to indicate the type of death with which Peter would glorify God "(Jn 21.18,19).
Paul is not to circumvent it and share with their brothers of the church of Ephesus:
"I only know that in all cities, the Holy Spirit warns me that prison and I expect sufferings" (Acts 20:23).
The principle here is that just a live counter in the world. The values of the Christian values are in opposition to the world. This creates friction and antipathies. The degree of opposition can vary from social exclusion hidden (eg in Brazil, isolation from neighbors, or the environment of school or work) and physical aggression (eg, Miguel).
Besides the suffering caused by reaction to the values of life, the right to expect suffering through circumstantial, which may also vary by degree or intensity, whose purposes are not always clear or obvious. Ex: Family of Rio Grande do Sul suffered assault resulting in physical disability of the wife.
The consolation here and in the next step is to know what experience the love of God in a way impossible in a situation of normality and to get more refined and mature, better known to God.
"Not only that, but in glory in tribulations, because we know that tribulation produces perseverance, and perseverance, a character adopted, approved and character, hope. And hope does not disappoint us, because God poured his love into our hearts through the Holy Spirit he gave us "(Rom 5.3-5).
The last step is a stage above it implies has achieved a level of dependence on God that takes the right to expect not only the suffering, but to face it with serenity.
Step 5: The fair has not been afflicted
Who experienced this level of understanding of the suffering was the apostle Paul. He speaks about it in Chapter 1 of the letter to the Philippians. In his death it has caused terror. Indeed, it is difficult to decide whether it was better to die and be with Christ and live a little more and continue his ministry (Fp 1.22,23). Its scale of values seems to be upside down.
He sees their limitation in prison as something nice, because this tribulation is bringing good results for the Kingdom.
Wealth or poverty, acceptance or rejection, or pain relief, and even life and death no longer shakes his most emotional.
Only one thing you should: exalt Christ through his life, under any circumstances.
"With all the determination to always, now also Christ shall be magnified in my body, whether by life or by death" (Fp 1.20).
Living as he tries to make his brothers: "as you were given the privilege to not only believe in Christ but also to suffer for him" (1.29).
Conclusion
This is not a very pleasant way of seeing life. We strive to avoid anything that brings us pain or suffering.
What can I say to you is that this is not a realistic way of living.
However, even in suffering, it is worthwhile to continue trusting in God, not only by the promise of future redemption of suffering, but because he went through everything that we can go and promises to help us when we are being tested:
"Because, in order that he himself has suffered when tempted, he is able to help those who are being tempted" (Heb 2.18).
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