Hillary Clinton and Bill Shillady
(To read Part 1 of this series, click here.]
Last week, CNN interviewed Hillary Clinton’s pastor, the Rev. Bill Shillady, a United Methodist, on the eve of the publication of his new devotional book. The interviewer asked him if his faith was challenged by the election results. He said the following:
It wasn’t a challenge to my faith in terms of believing or not believing in God. I’m a bit of a process theologian, which means that, as life goes along, I believe in an all-loving God who may not always be in control, rather than an all-powerful God who is not loving. But I was definitely depressed for a few months after the election.
Frankly, if that were the choice we Christians face—between a God who is all-powerful but not all loving or all-loving but not not all-powerful—then we’d all have good reason to be depressed! If it were true that our all-loving God “may not always be in control,” then how can we possibly trust or depend on him? After all, God makes many promises to his children in scripture. How do we know that he has the power to fulfill them?
Fortunately, the Rev. Shillady has offered us a false choice: to say the least, God can be all-loving and all-powerful and also allow Donald Trump to be president! And that would be equally true if Clinton had won.
What’s tragic, however, is that so many Methodist laypeople, Secretary Clinton included, are being taught otherwise!
Still, Shillady’s words are a timely reminder of why we need a firm grasp on God’s providence.
So let’s go back to the controversial 2007 post from pastor John Piper, which he wrote after the 35W bridge collapsed and killed 35 people and injured 145. Was Piper right or wrong?
Piper begins by saying that on the night the bridge collapsed, the appointed scripture for his family devotion time was Luke 13:1-5. He writes, “It was not my choice. This is surely no coincidence.” I assume Piper means that the reading came by way of a pre-determined calendar of scripture readings or a devotional book.
If so, Jesus’ words in that passage couldn’t be more timely. Jesus and his disciples have just received breaking news: Pontius Pilate massacred Galilean worshipers in the Temple in Jerusalem. It’s likely that the messengers who delivered the news expected Jesus to endorse a widely held theological interpretation of tragedies such as this one: God was punishing its victims for their particular sins. Instead, Jesus says the following:
Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish.
Notice that Jesus’ other example of recent tragedy—a tower falling on people—couldn’t be more closely related to the 35W bridge disaster. So I agree with Piper: The fact that this scripture was the appointed text on this particular evening is surely no coincidence… Unless of course meticulous providence doesn’t exist, in which case coincidences abound.
Because even my saying that this was “no coincidence” requires a lot of providential string-pulling: For example, months or years earlier, God, foreseeing the 35W bridge tragedy, inspired someone—a devotional writer or publisher—to choose Luke 13:1-5 as the reading for this particular day, after which God made sure that this devotional book got into the hands of John Piper and his family, and they were reading from it the night of the tragedy.
Pastor and author Tim Keller makes a similar point about the establishment of his church, Redeemer Presbyterian, in Manhattan:
Redeemer exists to a great degree because my wife, Kathy, and I were set to New York City to start this as a new church. Why were we sent? It was because we joined a Presbyterian denomination that encouraged church planting and that sent us out. But why did we join a Presbyterian denomination? We joined it because in the very last semester of my last year at seminary, I had two courses under a particular professor who convinced me to adopt the doctrines and beliefs of Presbyterianism. But why was that professor at the seminary at that time? He was there only because, after a long period of waiting, he was finally able to get his visa as a citizen of Great Britain to come and teach in the United States.
This professor had been hired by my U.S. seminary but had been having a great deal of trouble getting a visa. For various reasons at the time the process was very clogged and there was an enormous backlog of applications.
What was it that broke through all the red tape so he could get his visa and come in time to teach me that last semester? I was told that his visa process was facilitated because one of the students at our seminary at the time was able to give the school administration an unusually high-level form of help. The student was the son of the sitting president of the United States at the time. Why was his father president? It was because the former president, Richard Nixon, had to resign as a result of the Watergate scandal. But why did the Watergate scandal even occur? I understand that it was because a night watchman noticed an unlatched door.
What if the security guard had not noticed the door? What if he had simply looked in a different direction. In that case – nothing else in that long string of ‘coincidences’ would have ever occurred. And there would be no Redeemer Presbyterian Church in the city. Do you think all that happened by accident? I don’t. If that did not all happen by accident, nothing happens by accident.
I like to say to people at Redeemer: If you are glad for this church, then even Watergate happened for you.
Very seldom do we glimpse even a millionth of the ways that God is working all things together for good for those who love God. But he is.[†]
Even Watergate happened for you.
Do we believe that God has the power to work in the world like this? Do we believe that God loves us enough to work in the world like this?
If not, then let’s stop thanking God for happy coincidences. They are nothing more than the outworking of blind physical forces and ungoverned human will.
And you might say, “Yes, but I believe God’s providence applies to good things that happen in the world! Every good thing happens for a reason, just not the bad things!”
With a moment’s reflection, however, I think you’ll see that you can’t have one without the other. God will often have to work through pain, suffering, sin, and evil—as he did in the events of Watergate—to arrive at those events that are good for us and our world—for example, the founding of Redeemer. Besides, as Job wisely said, “Shall we receive good from God, and shall we not receive evil?” We can know that Job was espousing good theology, by the way, because the very next sentence tells us, “In all this Job did not sin with his lips.”
Years ago, during a wilderness period in my spiritual life, I was a skeptic on the doctrine of providence. When I heard someone thank God for something that I considered trivial, I often thought, without saying out loud, “If you’re going to thank God for something that goes your way, are you prepared to blame God when things don’t go your way?”
Although I would never put it like that today, my logic was sound: If God is in control, he’s in control all the way. It cannot be the case that we live in a world in which some things “just happen,” as I’ve heard more than a few pastors say, while other things reflect God’s providence. Why? Because the things that “just happen” affect everything else in the world. There’s a ripple effect—or as Keller puts it, a “butterfly effect”—of unimaginable consequences from even one small, seemingly insignificant event. Not to mention that all along that causal chain, God’s people are praying, and the God to whom they’re praying has promised to answer our prayers and grant our petitions.
Years ago, I argued with a friend in ministry about whether “God cares who wins the Super Bowl.” I was emphatic: Of course God cares! How could he not? He’s got players, coaches, team owners, front-office personnel, stadium vendors, and fans of both teams, all of whom God loves and all of whom care passionately about who wins and loses. For many, their livelihoods depend on or are deeply affected by the game’s outcome. Moreover, many of them are Christians who are praying to a God who tells them in his Word that “in all things God works for the good of those who love him.” All means all, including the snap of every ball in every play!
Why would a Christian believe that God doesn’t care about who wins the Super Bowl? Do we believe that God has “more important” things to care about—global terrorism, hunger, nuclear proliferation, racism, etc.? In which case, we think, God is “too big” to care about something small and insignificant like a football game. In believing this, however, we’re really saying that God is too small to care: He’s merely a bigger, more perfect version of ourselves: like us, he has a limited amount of time and attention to give to things and people in the world. Every moment he spends redeeming a heartbreaking loss for an Atlanta Falcons player (or fan) is one less moment he has to spend on North Korea’s nuclear program.
Is my logic wrong here? Is the underlying assumption not a faulty belief that we’re competing for God’s attention alongside billions of other people or things in the universe?
Anyway, I didn’t make it more than three paragraphs into Piper’s essay, and I’ve written over 1,700 words. I’ll write more soon!
† Tim Keller, Walking with God through Pain and Suffering (New York: Dutton, 2013), 265-6.
