by Nick Kaschuk
Part V: Conclusion
Job had a belief in God’s goodness. He also had a wealth of experience and evidence upon which to base his belief of God’s “goodness”. Then, there comes the point where all of that evidence is stripped away and replaced by overwhelming evidence of God’s absence, indifference, impotence, and/or cruelty.
In these moments, it is only natural to ask where God is and to question whether one’s former beliefs were based on an incomplete or an incorrect evaluation of the evidence. It is only natural, because it is natural for reason to conclude that the tide has now turned and what once was is now different or was never correct to begin with. What is super-natural is to continue with a faith that despite all of the present evidence to the contrary, one’s belief based on what was once known will still prove to be true.
In such moments, while the questions of “why?” and “where?” are being considered, one might also consider the separate question: “upon what is my faith feeding?” or “how is my faith being sustained?”
Those who have suffered will likely know that both hope and faith can be painful thorns with which one must contend. When all the evidence is weighed against one’s faith, to destroy that faith may seem to be the only reasonable way that one will be able to survive. Yet, for those who have been gifted with faith, once the thought of destroying that faith is contemplated, they often discover that this is harder to accomplish than first thought. Perhaps, more painfully, they discover that they are powerless against it.
Paradoxically and even painfully, the individual believes, based on the evidence, that their hope will never be realized. At the same time, their faith believes, despite the current evidence and their desire to be free from their faith, that their hope will be realized.
But what does the powerlessness of the person speak to if it does not speak to the power of the gift? And if the gift carries with it such power, then what can be said of the giver? If “faithlessness” or, perhaps more accurately “the fickleness and frailty of our beliefs” cannot divorce us from God then what does this say about God? Might this be evidence that we should not be afraid or discouraged because He does go before us, will be with us and never forsake us?
Nearing the end of his life, Ferenc Visky preached a sermon in which he referred to a passage in Matthew 7:
“Or what man is there among you who, when his son asks for a loaf, will give him a stone? Or if he asks for a fish, he will not give him a snake, will he? If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!”
After reading this passage, Visky paused for a moment. He asked permission from his audience to, for a moment, stop being “Christian” and just be honest.
When I was taken from my home, taken from my family, taken from my congregation; when I was placed in prison and sentenced to 22 years by the Communists; when my captors mistreated me; was I not given a stone?
Visky, went on to say that it was only by looking to the giver and not just the gift that he was able to recognize how much more good the gift of a stone or a snake might be if it was being given from the hand of his heavenly Father.
Explanations for suffering abound. Some offer rational explanations for the continued existence of suffering. Other explanations offer meaning for the sufferer. More important than explanations is the knowledge that one has been seen or is being seen in all of their suffering.
Visky finished his thought, forgetting the audience for a moment, looking heavenward and shaking his head with utter dis-belief,
“ . . . it’s amazing . . .
. . . it’s amazing.”
Further reading:
“The Foolishness of God” by Ferenc Visky
“With God in Solitary Confinement” by Richard Wurmbrand
“Vicorious Faith” by Richard Wurmbrand
“Suffering, Martyrdom, and Rewards in Heaven” by Josef Ton
Part 5 of 5
Read Parts 1, 2, 3, & 4.
