17 Apr Undying Love – Article in First Things Magazine
In our suffering, we find comfort in God’s impassibility
Note: This last week, First Things Magazine opened an article of mine for non-subscribers that was published in December of 2014. It includes material that was adapted from chapter nine of Rejoicing in Lament. I focus upon Christ’s lament on the cross as the culmination of all biblical laments. In the end, I make that case that a commonly misunderstood doctrine — divine impassibility — can provide deep comfort to the suffering. This is a section from that article.
When Christ on the cross laments with the Psalmist, “My God, my God, why have you forsaken me?” his desolation means that when we pray this ourselves, we are not in a free fall, even when it feels that way. We can utter a cry of unspeakable anguish and yet maintain a profound hope, because, in Christ, God himself has taken on our human suffering, including our alienation and dread. As the Heidelberg Catechism testifies, Christ’s suffering and lament “assure me during attacks of deepest dread and temptation that Christ my Lord, by suffering unspeakable anguish, pain, and terror of soul, on the cross but also earlier, has delivered me from hellish anguish and torment.” In the words of Ambrose, “Even as His death made an end of death, and His stripes healed our scars, so also His sorrow took away our sorrow.”
As I look back, I can see I received comfort, support, and reassurance in Christ’s suffering, but not in the way suggested by trends in recent academic theology and popular Christian piety. We’ve all heard messages like these: Since God is relational and loving, God is “suffering with me.” Or, God is in such solidarity with sufferers that he simply identifies with us in our calamities. Or, Christ’s suffering expressed something called “divine suffering,” an essential part of God’s identity.
This way of thinking about God and suffering was not good news during my ordeal. In the midst of my daily shots, sharp headaches, and heavy fatigue, these reflections on God and suffering didn’t console me. They troubled me. They didn’t encourage hope that I was not in a free fall. If Christ’s suffering does not triumph over death’s claim to have the final say over life, then I might as well give up. If the suffering of Christ is not, finally, a revelation of the triune God’s faithful, impassible love, then the cross could no longer be my solace in the midst of my physical agony and existential despair.
As strange as it may sound, I found myself clinging to a different sense of God’s saving solidarity with us: the doctrine of divine impassibility. As I felt my life drained by the cancer, I took profound comfort in this doctrine that God’s power of life suffers no limits. As the Letter of James puts it: “Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.” The doctrine of impassibility affirms God’s steady, indomitable love. He has the backbone to take on our terror and overcome it in Christ.
The doctrine of divine impassibility is the belief that God has no “passions”—that is, no disordered affections that could make his love ebb and flow. He delights in the goodness of creation and in obedience, has compassion for the suffering and hears their cry, grieves over the creation’s self-destructive sin, and is angry at evil, injustice, and wickedness. But the Lord who freely enters into covenantal relationships with creatures is never blindsided or manipulated by them. Instead, God loves in fullness. In this way, the doctrine of impassibility holds together two truths at once: While it is true and right to say that God loves, delights, grieves, and is jealous, there is also a fundamental difference and distinction between God’s affections and our own creaturely ones. Unlike our own emotional lives, God’s affections are never distorted through sinful, disordered passions, nor are they controlled by greater powers.
To read the full article in First Things, click the link below: