A group of people brought a paralyzed man lying on a bed to Jesus and Jesus responded to their faith (Matthew 9. 1 – 8). We often read of Jesus responding to people’s faith when he heals and also of Jesus limiting his healing in places like Nazareth where a lack of faith was shown. A lack of faith would have meant that people simply didn’t ask Jesus to help them. Faith, by contrast, opened up the possibility of change, of something new or different occurring. In Hebrews we read that without faith it is impossible to please God, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.
Those who brought this man to Jesus believed and were rewarded but not initially in the way they anticipated. They came to Jesus hoping for healing but Jesus responded by forgiving the man’s sins. At the time illness and sin were often equated those who were ill were accused of being punished by God for their sins. Jesus, however, on another occasion, specifically rejected that argument. As a result, we can be sure that Jesus is not making that connection here.
Instead, he could be saying that, for each of us, addressing our sinfulness is of more importance than any other issue or aspect of lives. Whatever the presenting issue in our lives, even something as significant as total paralysis, each pales into insignificance compared to the issue of sin which ultimately cuts us off from relationship with God. Sin is fundamentally living without God. It is being in that place where we don’t have faith, don’t believe and therefore close off the possibility of relationship. Sin means we cannot know we are with God because we don’t believe, and without God we are ultimately cut off from all that is good. Paralysis is an appropriate metaphor for this experience because, when you are paralyzed, you cannot go to be with anyone else. Paralysis is, therefore, an isolating experience unless others come to you or, as in this instance, bring you to others.
Maciej Hoffman’s new exhibition in St Andrew’s shows us what this experience of isolation from God leads to, in the experiences of trauma and conflict that he depicts so powerfully. His paintings confront people with the reality of sin in human life. Alongside his paintings, we have also unveiled David Folley’s equally powerful descent from the cross, which shows what Jesus needed to endure as he entered into to the full reality of a sinful world in order to bring change and healing.
Jesus’ whole life was geared around reversing sin and the isolation it causes. Through his incarnation and nativity he became one of us, moving into our neighbourhood to be Emmanuel, ‘God with us.’ As Sam Wells has stated, “Jesus gives everything that he is for the cause of being with us, for the cause of embracing us within the essence of God’s being.” Ultimately, on the cross, he takes our sin and isolation onto himself to the extent that he loses his own being with God the Father. When he cries out on the cross, ‘My God, my God, why have you forsaken me,’ Jesus, the incarnate Son of God, was choosing between being with the Father or being with us. Here is astonishing good news; at the central moment in history, Jesus chose us. “That is the epicentre of the Christian faith and our very definition of love.”
As a result, Jesus can forgive and overcome sin and isolation for each one of us. He can restore us to relationship with God, because he has broken down every barrier that stood between ourselves and God. His incarnation, death and resurrection give him authority to restore relationship with God for all who are separated from God. That is what he offers to the paralyzed man, that is what he debates with the scribes, and that is what he demonstrates by returning to the paralyzed man the ability to overcome isolation by proactively going to be with others.
“If the fundamental human problem is isolation,” Sam Wells argues, “then the solutions we are looking for do not lie in the laboratory or the hospital or the frontiers of human knowledge or experience. Instead the solutions lie in things we already have — most of all, in one another.” Instead of needing others to be with him, the previously paralyzed man can now: be “with” people in poverty and distress even when there is nothing he can do “for” them; be “with” people in grief and sadness and loss even when there is nothing to say; be “with” and listen to and walk with those he finds most difficult rather than trying to fob them off with a gift or a face-saving gesture.
In other words, he can bring the kingdom of heaven to others. That is a heaven which is worth aspiring to, “as it is a rejoining of relationship, of community, of partnership, a sense of being in the presence of another in which there is neither a folding of identities that loses their difference nor a sharpening of difference that leads to hostility, but an enjoyment of the other that evokes cherishing and relishing.” “The theological word for this is communion.” That is what the previously paralyzed man has been enabled to achieve.
To what extent, I wonder, is that something to which we aspire or seek? Does sin paralyze and isolate us or are we freed up to be with others in relationship?
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Moral Support - Sin.
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