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    Pain as a Means of Grace
    Pain as a Means of Grace
    Pain as a Means of Grace
    Ebook80 pages1 hour

    Pain as a Means of Grace

    By Morris A. Inch

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    This text provides a novel approach to a critical issue--the potential of pain. Initially, the potential of pain is explored by way of paradise lost, as an explanation of why things are as we experience them. The book then entertains the classic Job narrative, as it pertains to addressing the question of why the godly suffer. The passion narratives next invite our attention and the collective voices of the martyrs appear as a logical extension of the sufferings of Christ. This leads into a more analytical treatment of the topic, highlighting key aspects of the extended discussion. Moreover, the text begins and concludes with examples meant to illustrate pain as a means of grace.
    LanguageEnglish
    PublisherWipf and Stock
    Release dateMar 1, 2009
    ISBN9781498274685
    Pain as a Means of Grace
    Author

    Morris A. Inch

    Morris A. Inch is Professor Emeritus of Biblical Studies at Wheaton College and former President of the Institute of Holy Land Studies (now Jerusalem University College), Jerusalem, Israel. Among his many books are Pain as a Means of Grace and The Enigma of Justice (Wipf & Stock).

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      Book preview

      Pain as a Means of Grace - Morris A. Inch

      INCH.85271.kindle.jpg

      Pain as a Means of Grace

      Morris A. Inch

      2008.WS_logo.jpg

      PAIN AS A MEANS OF GRACE

      Copyright © 2009 Morris A. Inch. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock, 199 W. 8th Ave., Suite 3, Eugene, OR 97401.

      Wipf and Stock Publishers

      199 W. 8th Ave., Suite 3

      Eugene, OR 97401

      www.wipfandstock.com

      isbn 13: 978-1-60608-527-1

      eisbn 13: 978-1-4982-7468-5

      Manufactured in the U.S.A.

      Table of Contents

      Title Page

      Preface

      Acknowledgment

      Chapter 1: Paradise Lost

      Chapter 2: The Sage

      Chapter 3: The Passion Legacy

      Chapter 4: Voices of the Martyrs

      Chapter 5: A Reasoned Faith

      Chapter 6: Highlights

      Bibliography

      Preface

      Aristotle succinctly observed, To perceive is to suffer (De Anima). Consequently, we must come to grips with pain if we are to negotiate life meaningfully. In this regard, Paul encourages us: But we know that in all things God works for the good of those who love him, who have been called according to his purpose (Rom 8:28). It goes without saying that not all things are desirable in and of themselves. Conversely, they may serve as a means of realizing God’s rich blessing.

      We will explore this illusive subject first by way of paradise lost, since this serves to explain life as we encounter it. In other words, it provides a much needed reality check. After that, we turn to the classic narrative concerning the patriarch Job. In this connection, to account for why the godly suffer.

      The passion narrative next invites our attention. As a result, we consider how suffering furthers God’s redemptive purpose. The voices of the martyrs appear as a logical extension. In particular, we recall the martyrs’ stalwart faith and confident witness. We then explore in more systematic fashion the apologetic concerns associated with suffering. Finally, we will review some of the highlights.

      Since it is said that a story is the shortest way to truth, I will conclude these introductory remarks with a pertinent incident. A certain young couple was delighted that they would soon become parents. However, they were subsequently alerted to the fact that the child would be severely handicapped. They were understandably crestfallen.

      The husband, who came across as a nominal Christian, summarily gave up on the idea of God’s existence. His wife struggled with a troubled faith. They could not bring themselves to abort the fetus.

      The baby was delivered. Time passed, and the parents came to appreciatively refer to the addition as their love child. This reflected not only their deep affection for the infant, but an enhanced relationship between them. In a manner of speaking, they had embraced pain as a means of grace.

      We are thus primed for the discussion to follow. Initially, as noted above, with reference to paradise lost. In this connection, we should bear in mind that even small variations in initial conditions are calculated to have a disproportionately significant impact on subsequent events. Then, too, the fall was of tragic proportions.

      Acknowledgment

      I am again indebted to my beloved wife Joan, who has served as copy editor and proof reader.

      1

      Paradise Lost

      I am reminded of a youngster who habitually tuned in late to a conversation. As a result he had difficulty getting his bearings. It helps immeasurably to start from the beginning; in this instance, with paradise lost—so as to engage the topic of suffering.

      Initially, consider pain as such. We first encounter it in conjunction with the Almighty’s foreboding announcement to Eve: I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband, and he will rule over you (Gen 3:16). Physical pain is thus identified with travail. I have heard it said that a severe attack of kidney stones is the closest approximation for a male.

      Then, too, pain is associated with emotional duress. In particular, to love and cherish becomes to desire and dominate. In other connections as well, so that the psalmist feels utterly forsaken; coupled, it would seem, with a sense of abject futility (cf. 22:1). Or, as otherwise expressed, he was in the depths of depression.

      What do you read? the learned rabbi inquired in a manner characteristic of traditional inquiry.

      In the beginning God created the heaven and the earth, his student dutifully replied (Gen 1:1). In the beginning likely corresponds to the time of the gods in pagan literature. This was before humans made their appearance, and the gods characteristically jostled with one another for position. In this instance, God existed in solitary splendor. Moreover, he was lacking in nothing.

      Qualifications aside, the Genesis account resembles other high god narratives. The term high god pertains to the supreme god in polytheistic religion, as well as the sole deity in monotheism. Additionally, the prime creation metaphor in the high god narratives is that of a potter casting his clay and fashioning a vessel.

      I remember the scene well. We were looking on as a Hebron potter cast an amorphous lump of clay, paused momentarily in anticipation of what would transpire, and began to spin his wheel. Incidentally, he was referred to as the old man, considered a compliment in a society where age is revered. In astonishing fashion, a vessel soon began to take shape. Those observing murmured their approval

      What else do you read? the mentor again inquired.

      Now the earth was formless and empty, darkness was over the surface of the deep, the youth responded, and the Spirit of God was hovering over the waters (v. 2). This combination of terms (formless and empty) is found only here and in Jeremiah 4:23, the

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