December 9, 2013 § 1 Comment
Theology defines what is possible in our lives: the experience of miracles or of no miracles. A landscape illuminated with the divine or a landscape that is not. A life lived within the context of God’s presence or a life without.
For many of us, our theology changes as we grow older. In Joseph’s case, his understanding of God changes and his theology improves.
In this week’s portion, for example, we see Joseph and his brothers many years after he was sold into slavery, many years after he tested them and revealed his identity. We see that in his relationship with his brothers, there is still a current of mistrust, for in the period after their father dies, the brothers appear before Joseph and beg for their lives. They make up a story, convinced that he has been waiting for this moment to exact his revenge.
“His brothers went to him themselves, flung themselves before him, and said, ‘We are prepared to be your slaves.’”
They are truly afraid. But Joseph is not offended. He tells them: “‘Have no fear! Am I a substitute for God? Besides, although you intended me harm, God intended it for good, so as to bring about the present result — the survival of many people. And so, fear not. I will sustain you and your children.’ Thus he reassured them, speaking kindly to them.”
In other words, he tells them: What you had intended for evil was transformed by God into good. The jealousy that led you to sell me into slavery ultimately became the catalyst for saving a population from starvation.
And on this basis, he forgives them.
Notice that he does not say it was God’s will. Notice also that he does not argue that things had to happen this way. Notice also that he does not pretend that the brothers had good motives, or that their actions were any less destructive than they actually were.
Rather, he has created a theology that allows him to heal and forgive, by assuming that God has transformed all the negatives into something positive. Even in the darkest depths it is possible to remake the situation into a lasting good.
And what are we to learn from Joseph? After experiencing a tragedy like Joseph’s, we do not need a theology that leaves us wounded with no structure with which to rebuild.
We also do not need a theology that says it is okay that others should have to suffer. And we do not need a theology that blames it all on God and lets us off the hook. Rather, what we need is a theology that allows us to forgive and rebuild. The best response to a tragedy is to create a world where such kinds of evil are unknown.
Then we might be able to say: what was intended as evil was transformed by God into good, because we acted on God’s behalf.