Introduction: 

We address the reading in Chapter 2 of The Reason for God followed by viewing several video clips of Tim Keller addressing some of the issues raised in his book. In Chapter 2  Keller asserts that even though you might not be able to discern God's rationale for allowing suffering doesn't mean that God lacks such reasoning. Keller believes that while suffering is a problem for both believers and nonbelievers alike, it is a greater problem for nobelievers. Keller turns to the work of C.S. Lewis to illustrate his point noting that although Lewis at one point rejected God on the basis of suffering and injustice in the world, he eventually came to realize that his response to suffering provided a more tangible explanation for the existence of God.

After having completed the readings for this session and reviewed the accompanying video you may choose - on a purely optional basis - to answer the study questions and submit them at etwimber@hotmail.com or to contact Dr. Wimberley by phone or email to request a time for dialogue about what you have learned. You may do so by phone or dialogue via Skype or Facetime. Dr. Wimberley's phone number is 239.405.4164. We may convene group meetings of the class using the Zoom application on our computers. You can enroll in this course by emailing etwimber@hotmail.com or by texting Dr. Wimberley at 239.405.4164.

Readings:

Keller, Timothy (2009) The Reason for God. New York, NY: Penguin, Chapter 2. Chapter Slides; White Paper: Why Does God Allow Suffering?

Scripture:

Matthew 26:36-46

36 Then Jesus went with them to a place called Gethsem′ane, and he said to his disciples, “Sit here, while I go yonder and pray.” 37 And taking with him Peter and the two sons of Zeb′edee, he began to be sorrowful and troubled. 38 Then he said to them, “My soul is very sorrowful, even to death; remain here, and watch with me.” 39 And going a little farther he fell on his face and prayed, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt.” 40 And he came to the disciples and found them sleeping; and he said to Peter, “So, could you not watch with me one hour? 41 Watch and pray that you may not enter into temptation; the spirit indeed is willing, but the flesh is weak.” 42 Again, for the second time, he went away and prayed, “My Father, if this cannot pass unless I drink it, thy will be done.” 43 And again he came and found them sleeping, for their eyes were heavy. 44 So, leaving them again, he went away and prayed for the third time, saying the same words. 45 Then he came to the disciples and said to them, “Are you still sleeping and taking your rest? Behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. 46 Rise, let us be going; see, my betrayer is at hand.”

Mark 14:33-36

33 And he took with him Peter and James and John, and began to be greatly distressed and troubled. 34 And he said to them, “My soul is very sorrowful, even to death; remain here, and watch.”[a] 35 And going a little farther, he fell on the ground and prayed that, if it were possible, the hour might pass from him. 36 And he said, “Abba, Father, all things are possible to thee; remove this cup from me; yet not what I will, but what thou wilt.”

Video: 

Tim Keller on Belief in the Age of Skepticism; The Closing of the Modern Mind - Tim Keller and Jonothan Haidt; | Tim Keller at Columbia University; The Reason for God, Session 4: Why Does God Allow Suffering? (Download the video from the home page. Session 4 "Why Does God Allow Suffering?" begins at one hour and 5:22 and runs through one hour 24:51 minutes).

Study Questions: (Keller Questions)

1. To what extent have you struggled with this doubt yourself? How have you resolved it for yourself? How satisfied are you with your resolution? What answers have you heard that you find insufficient?
2. “If our minds can’t plumb the depths of the universe for good answers to suffering, well, then, there can’t be any! This is blind faith of a high order”… “Why couldn’t it be possible that, from God’s vantage point, there are good reasons for all [occasions of suffering]?” Do you find this argument convincing? Do you think a skeptic would find it convincing?
3. Have you experienced “pointless” suffering that later, in hindsight, you could see had a point for which you became grateful? Did you see it at the time?
4. “If you have a God great and transcendent enough to be mad at because he hasn’t stopped evil and suffering in the world, then you have (at the same moment) a God great and transcendent enough to have good reasons for allowing it to continue that you can’t know. Indeed, you can’t have it both ways". This may be a strong argument when the issue is discussed over coffee, but may not be useful when someone is going through intense suffering. How does our setting require a change in the reasons we give for belief?
5. “On what basis,” Keller asks, “does the atheist judge the natural world to be horribly wrong, unfair, and unjust?” How is it possible to raise this issue to align oneself, or agree with, the skeptic rather than merely confront them? When is confrontation appropriate?
6. Sometimes arguments like this in defense of God are made in a tone that seems coldly logical—which offends doubters who are truly wounded by the horrible suffering they find in our broken world. What characteristics or virtues need to be displayed by the Christian making this argument? Can you think of a time when you used this argument inappropriately and hurt or angered someone? What should you have done differently?
7. Keller argues that the existence of evil and suffering is an even bigger problem for the one who disbelieves in God. Do you agree? Have you found unbelievers agreeing?
8. Does it surprise you that “Christianity does not provide a reason for each experience of pain?”
9. “The gospel narratives,” Keller says, “all show that Jesus did not face his approaching death with anything like the aplomb and fearlessness that was widely expected in a spiritual hero." How does this change your view of Christ? Some Christians may find this troubling, wanting to see Jesus as (super)heroic in every way—how would you answer their concerns?
10. Biblical Christianity resolves the issue of evil in the incarnation, crucifixion, and resurrection—i.e., the suffering of Christ—that is different from the solution proposed by every other religion. How do this provide a better answer than every other worldview? How does secularism deal with suffering and evil?
11. “The death of Jesus,” Keller argues, “was qualitatively different from any other death]." What reasons does Keller give for this assertion? How does the cross transform the question of evil and suffering in the world?
12. “The Biblical view of things is resurrection,” Keller writes, “not a future that is just a consolation for the life we never had but a restoration of the life you always wanted. This means that every horrible thing that ever happened will not only be undone and repaired but will in some way make the eventual glory and joy even greater." Is this the view of the future that Christians tend to believe in and hear about in church? What view is more commonly held, and what difference does it make?
13. Keller quotes C. S. Lewis: “They say of some temporal suffering, ‘No future bliss can make up for it,’ not knowing that Heaven, once attained, will work backwards and turn even that agony into a glory." What does it mean for “Heaven to work backwards”? (Hint: using not just reason but imagination is essential in working out an answer.)