Recent conversations bring me back to this truth: The scandal of the Cross is that it is not the narrative of (divine) withdrawal that many make it out to be. I’m convinced the time has come to withdrawal from all talk of divine withdrawal, to abandon all talk of divine abandonment, and to forsake the myth of godforsakenness.
“The Cross is a narrative of approach, of nearness, of presence. It is where God, in the full simplicity of triune love, insists upon being with us, thus judging (viz., rendering) all narratives of divine withdrawal, from within the circumstances that create those narratives, to be myths and fabrications of despair and dereliction. The real ‘cry of dereliction’ (as theologians have named it) is not that cry Jesus utters on the Cross (“My God, My God! Why?”). On the contrary, the real cry of dereliction is ours: “Crucify him!” There is the only despair and dereliction connected to the Cross, the dereliction that hangs Jesus on it, while the only real sanity in view is Jesus’ confidence in the Father’s love. The dereliction is heard in a thousand other cries – cries that give up altogether, but also cries that scream their despair all the louder. Much of our despairing dereliction gets published as Christian theology.”
Why the gruesome picture? Because sometimes theology gets in the way.
I continue to contemplate the crucifixion. Where was God? What was he up to? What was his part in this? What happened there that day which God gives to faith to perceive that so radically transforms the world? God-talk these days is full of references to ‘divine withdrawal’, and to the Cross as the quintessential manifestation of divine withdrawal. I’d like to reflect here a bit upon that idea.
• If we understand God to be inseparably present to creation (as its creator and sustainer – a fairly unobjectionable reading of Scripture), then talk of God “withdrawing” from can only be a figurative expression for the phenomenological aspects of our suffering. We experience ourselves and the world in ways we explain by removing God from the scene. If God were “here,” here would be different that it is, so…
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