I Peter
4: 12-19
Introduction
In the enactment we can see how Constantine was surprised
after seeing the disabled bishops who carried pain and agony as a result of
witnessing Christ. In the midst of persecution they witnessed Christ and paid for that. When we look into this pericope we can understand that identity
and suffering are two major issues that the author is addressing here. It
explains how suffering is important as part of Christian identity to witness
Christ. The early Christians were instructed by the author to uphold their
identity in the midst of persecution and thus this instruction became a
resisting power to keep their Christian identity alive. In this context it portrays
suffering as an essential point to get salvation.
Here we will look into Christian identity in terms of
Christian values that is revealed through Jesus Christ. We will see
the text and try to understand how suffering became an identity to witness
Christ.
Background. We can
understand from this letter that the readers were facing suffering and
persecution for their faith. (1:6-7, 2:18-20, 3:1, 13-17, 4:1-4, 12-19, 5:10). The identity of the opponents is not
mentioned in this letter. We can say that all opponents came together to
persecute their common enemy (2:12; 4:3; 5:8-9). There are at least two possible groups of
agitators, Jews and non-Jews.
The purpose of the letter is to encourage believers to stand
fast while they undergo suffering and distress in that age. Achtemeier says
that the letter is prepared “to strengthen the readers in the ‘now’ of their
suffering and persecution by assuring them that the future of glory will
transform their present condition as surely as their present situation
transformed them from their past. They are encouraged to confront persecution
because a great reward will be theirs on the day of salvation. Such persistence
is exhibited by living a godly life, living as good citizens, model slaves,
gentle wives, and understanding husbands. When believers live in such a way,
they indicate that they are placing their hope in God rather than in the joys
and comforts of this world.
Verses from 14-16 says that believers would encounter
suffering because of their faith and it simply reveals that the faith of
believers was under threat in the entire Greco- Roman world. Threats,
discrimination and occasionally loss of life were there aganist Christians
everywhere.
It was not a state sponsored persecution instead the suffering
was local and sporadic. According to Elliot the readers were not aliens by
virtue of their faith. They were resident aliens and strangers in the region
addressed by Peter. The believers in 1st Pet are the new people of
God, but as God’s people they are discriminated against, and mistreated.
1. Suffering
as a tool to build up resistance against dominant structures.
The earlier community was represented as alienated and
strangers by the dominant powers. Christians were the outsiders, strangers both
socially and religiously. They were considered as a potential danger to the
public order and social weal. They were under the shadow of suspicion. In the
midst of oppression Peter says, to live for Christ is important rather than
everything. So Peter says that “if you are reproached for the name of Christ,
you are blessed because the spirit of glory and of god rests up on you. But
none of you should suffer as murderer, or a thief, or a wrong doer, or a
mischief maker; yet if one suffers as a Christian, let him not be ashamed, but
under that name let him glorify God.” (4:14-16).
Here the author is trying to strengthen his hearers to stand
before the life threatening situations. Peter uses the theology of suffering, in
that suffering is allowed by God to refine the faith of believers. Refining the
faith is also understood as a resistance making process aganist the dominant
structures of society which tries to wall the Christian identity and meaning of
life with their own understandings and meaning. In this sense we can identify
the meaning of the cross as a greater resistance model of Jesus Christ aganist
the existing dominant structures in the Greco- Roman context.
Many a times Indian Christians have suffered a lot from
communal forces and ideologies like Hindutva. Some years before Khandamal
Christians underwent severe persecution and they showed courage and thus it
became a culture of resistance. A year ago two bishops were kidnapped in
Syria. Christians in Pakistan continue
to go through painful situations. Hundreds of Christian girls were kidnapped
recently in Nigeria. Violence aganist Christians are being reported in India from many places. Even the Mar Thoma mission spread in different parts of
India endures persecution in different ways. The story continues. We can see the position of people who still own their Christian identity and faith in
the midst of different predicaments. This itself is a culture of resistance.
Suffering is not merely a loser’s propaganda, rather it is a strong weapon
to fight against any sort of injustice and dominant structures.
2. Suffering
as an experience to encounter anti-human social issues and strengthen Christian
identity
This portion portrayed suffering as a response to address
and overcome several social issues. Like all biblical writings it is also
conditioned by, and reflects certain set of social circumstances. On the
surface that response appears to be formulated in predominantly theological
terms. Because of their Christian identity they suffered. As the problems which
the letter addressed were not merely religious but also social, the letter may
be assumed to have been designed for social as well as religious effect. Here
theology is used as a tool to address various issues. Apart from scripture,
knowledge, and tradition, the experience of the people became a key source to
formulate theology.
The marginalised and Dalit Christian’s suffering is a tool
to articulate theology and thus it can address real social situations. As like
the receivers of this letter, the Dalit Christians in India are alienated and
denied their rights only because of the identity ‘Christians’. It is very
difficult to understand in what way the constitution of India has denied
the rights of Dalit Christians. The suffering continues but Dalit Christians
hold on to their faith in God which helps them to address various issues. Dalit
theology is the best way to articulate faith in God on the basis of the realities
especially in the midst of suffering and agony. Suffering has become an identity
through the articulation of faith, upholding values and empowering themselves.
Thus Dalit theology has become a courageous step to stand against injustice. We
can identify that suffering is inevitable when we stand for justice. Jesus
himself suffered by taking the side of the weak and vulnerable.
In our life journey
we are often tempted to remain within the comfort zones which give security to
our life. But we are called to share in the suffering of our fellow beings.
Real ministry happens only in our solidarity with those who are suffering. The
churches or individuals who are not able to participate in the struggles of
Dalit Christians cannot claim to be churches or Christians. This ecumenical
institution is a better platform which helps different churches to come
together and to understand more about the pain and pathos of Dalit Christians.
Conclusion
This portion converts suffering as a core character of
Christian identity to witness Christ in our life. It also teaches us how
suffering functions as a resistance process in search of Christian identity. It
helps us to make a counter understanding about the meaning of suffering and the
inevitable role of this concept in our Christian life and meaning making
process. In our living context are we able to take up the challenges against
Christians to keep our Christian identity alive? Can we consider suffering as a
resistance power to fight against injustice?
May the merciful God help us to keep our identity strong in
the midst of persecution and suffering in order to revisit the meaning of
Christian identity. Let us walk through the corridors of sufferings. Amen.
Liju T Varughese
BD IV
(Preached for the trial sermon on July 7, 2014 at the Ziegenbalg chapel, UTC)
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