Session 4
worship and prayer
xx
minutes
At this point I’d like you to go into your groups of 4-5 people and share
with those in your group how you did in your personal application. If the
class is small, do not divide.
In fact, most Christians, I suppose, will have little difficulty believing that
evil supernatural forces exist and bring suffering upon individuals. But in
today’s cultural climate many may have difficulty in believing that the evil
supernatural forces also affect and seek to control the socio-political
systems under which we live.4 So we Christians often live in two
extremes:5
1. We do not live like these evil forces actually exist in the socio-political
realm. We don’t take them seriously enough. We may even sneer at or
mock the very idea of the demonic. While we acknowledge the
existence of evil – it’s difficult not to – we don’t want to dwell on it or
wrestle with questions regarding evil and the implications the answers
to these questions might lead us to. Many theologians of the last
century have been simply embarrassed by talk of the demonic and so
generally, Christians from middle-upper-class churches and shaped by
a Western worldview take this stance.6 In fact, they would have
difficulties acknowledging evil residing in the very institutions and
socio-political structures that benefit them so much. ey also tend to
shy away from a too personalized view of evil – i.e. that there are real
demons lurking around, trying to put their claws into unsuspecting
victims.7
2. We try to explain all wrong by demonizing and spiritualizing it. Some
today see much pastoral work for the healing of nations and societies,
more or less in terms of exorcism.8 One young woman who had
frequented a fundamentalist-Pentecostal church but no longer did so,
was asked for the reason of her absence: When pressed, she excused
herself, saying: It was not her fault, since the demons prevented her
from getting out of bed in the morning. Without failing, she declared,
the demons always attacked her on Sunday mornings with spells of
fatigue. In many fundamentalist, charismatic or Pentecostal churches
talk of Satan and demonic attacks abound. It almost seems – when
one listens to testimonies offered by church members Sunday after
Sunday – that everything which goes wrong is caused by demonic
forces. Personal responsibility is played down, since Satan and his
powerful demons are given such prominence. Shortly after the
genocide in Rwanda, for instance, some missionaries and church
leaders seriously suggested that territorial spirits were primarily to
blame for the genocide in 1994. Some said that the killings began
after the Rwandan government imported a monument from another
country and erected it in Kigali, Rwanda’s capital. e monument,
evidently, brought a host of demons that instigated the slaughter.
While the demonic was doubtlessly present during the Rwandan
genocide, it would be short-sighted to blame the entire genocide on
Either of the extremes that most Christians live with is not satisfactory,
nor biblically sound. at makes life very confusing. While we know that
evil somehow exists – we hear of it every day in the news – we often have
no satisfactory explanation for it. Where did evil come from? What is its
motive? How are we to find refuge from its claws?9 I believe it is essential
for us to have a biblical understanding of evil, for only so can we
adequately confront it. Had Gandalf not known of the origins, power and
purpose of the ring, everything would have been in vain. Sauron could
have easily acquired the ring and destructed Middle Earth. Fortunately,
he had a degree of understanding, however, since he had read and
attentively listened to the stories of old. So he was able to organize a
resistance and take actions to confront the growing powers of Sauron, by
attempting the destruction of the ring. We need to know what evil really
is, why it’s there in the first place, why it’s been allowed to continue, and
how long this will go on.10
Once again Genesis gives us some clues to answer these questions and to
gain a more biblical understanding of evil and sin, even though –
admittedly – the answers are not very full.11 In certain ways, we are left to
deduce insights from different biblical and apocryphal texts since the Bible
does not give us clear answers. Nonetheless, the insights presented below,
have a long-standing tradition within the early church and the patristic
age and thus should be listened to carefully.
video clip: the story’s first tragic turn: rebellion in the
heavens
As we continue to study Genesis we will find that very early on God’s
xx Story with his world took two tragic turns. e first tragic turn happened
minutes in the heavens – God’s first part of creation. e second tragic turn
happened on earth – God’s second part of creation. During this session
we will briefly look at the first tragic turn, which happened in the heavens,
but concentrate most of our time on the second tragic turn that happened
on earth.
Have participants then turn to the article “e Fall of Lucifer” and have
two students read out loud to reinforce the content of the video clip.
One of the most famous Christian writers and philosophers of the 20th
century was C.S. Lewis. An atheist, who turned to the Judeo-Christian
faith after a long search for intellectual integrity, he writes about his
discovery of evil in his well-known book, Mere Christianity: “One of the
things that surprised me when I first read the New Testament seriously
was that it talked so much about a Dark Power in the universe – a mighty
evil spirit who was held to be the Power behind death, disease and sin …
Christianity thinks this Dark Power was created by God, and was good
when he was created, and went wrong. … Today there is no neutral ground
in the universe; every square inch, every split second, is claimed and
counterclaimed by Satan.”” (C.S. Lewis, Mere Christianity)
Here we have one of the first commandments that God ever gave to
humans. What is the commandment that God commands? Look
carefully at the text, noting exactly what is being said to whom, where,
and when.
e first commandment is: “ You are free to eat from any tree in the garden!”
Often we immediately jump to the negative command, even though God’s first
commandment is very positive.
So what does this first commandment tell us about who God is? Did
God set up any advance charges or requirements for eating of the trees?
If the only information we had about God was this first command, what
would this call to ‘eat of every tree in the garden’ tell us about him.
He seems to be a very generous God. A God who likes to share his abundance as
the owner of the earth and everything in it.
So how does the serpent perceive God? What do the serpent’s words
and depiction of the Lord’s command tell us about the serpent’s image/
theology of God? How is God, according to the serpent?
He would be a very unattractive God, if the serpent were right. e image of a
liberal, generous, good God who desires that humans enjoy life and who seeks to
protect them from danger stands in stark contrast to the serpent’s dark picture of
an unlovable, miserly God of prohibitions. e evil one draws people away from
their first love by positing an idol in the place of God. is idol is a God of the
serpent’s making, a perverse God who is far less than the self-revealing God of
Genesis.19
So what do you think of the woman’s response? How did she answer the
serpent? Did the woman answer the serpent rightly? Read her response
carefully!
No! She who knew God intimately was succumbing to the serpent’s subtle
challenge. Her adding the words “and you must not touch it” shows that the
woman is distorting God’s directives and moving from seeing God as a liberal,
loving, freely giving God to a God of rules and prohibitions. e woman also
understated the positive command of God. She could have spoken much more
forcefully about God and frontally countered the serpent’s theology. She could
have said: “No, you are wrong! It is not just any god who has commanded us.
He is a personal God, a good friend, a good God, rich in love and kindness. e
Lord God commanded us: “Eat of every tree just not this one tree, because it will
do you harm! e Lord loves us so much that he warned us to be careful, because
he doesn’t want us to die. e Lord told us not to eat of just one single of the
thousands of trees, because he wanted to protect us!” However, her theology was
Form groups of 4-5 and give participants five minutes to draw their conception
of sin on construction paper as a group and/or write up a definition of sin in
1-2 sentences.
Once they’re done, have them share their drawings and interpret them to the rest
of the group.
Returning to our Story, how does Genesis describe and define sin?
Doesn’t it almost seem like the first injustice ever committed was the
one committed against God and that this same injustice continues to be
committed against him again and again?
Allow participants time to respond and offer reflections as to how this reading of
Genesis 3 is amplifying their perception of sin.
Divide students into the same groups of four to five. If the class is small, do not
divide. Have students turn to “Scripture Study 2: e Holistic Scope of Sin” and
discuss their answers to the questions. Finally have them also discuss the
questions at the end of the Scripture study (personal and community
evaluation). Walk around and listen to groups. Select two or three student to
report their findings to the entire class.
Make sure that the following points are addressed. If necessary, add the
following insights after having 2-3 students report their findings, and ask a
couple of follow-up questions to draw out the following answers:
After eating the fruit, Adam and Eve, who had previously known only
good, now came to experience, taste and know evil (Gen. 3:22)!
Innocence was lost! Goodness was forever marred! One of the first
results of their newfound “knowledge” was that they were no longer
unashamed of who they were as creatures made in the image of God.
Whereas before they were unconcerned about their nakedness, fully
confident about themselves, their mistrust led to a loss of self-esteem if
not self-hatred. eir view of themselves turned negative. Now they felt
they had to hide part of their bodies. What a sad gain! Having lost a
good image of God, they also lost a good image about themselves – as
made in the image of God! What’s more, they also lost trust in one
another, including sexual trust, which is why they wanted to cover their
differentness, disrupting their sexual relationship. e shame and fear they
felt, hence, was the result of broken trust. And that was but the beginning
of humanity’s troubles for acting on the deception of the Evil One.
It seems that once the first humans accepted and acted out of the serpent’s
negative image of God, it was only natural that they would fear God’s
presence and lose their intimate connection with him, their sense of
positive dependence. ey transgressed against a “bad god” and
consequently feared a severe reaction. ey hid their nakedness and
shame, as if God were all-seeing. ey expected God to come as
punishing judge. If they had seen God as a parent and physician seeking to
protect them, they might have come to God as a physician who could heal
them, delivering them from impending death. God’s call to the humans
in v. 9 can be interpreted as the call of a concerned parent of physician
coming to the rescue, rather than as a punished to be feared.
God’s question to the man gives the man the opportunity to seek help
after eating the deadly fruit. God came looking for them. He called to
Adam, “Where are you?” us began the long and painful story of God’s
pursuit of mankind that goes back through the ages until today. e man
refuses to approach God as a parent, physician or trustworthy confidant,
however, to whom he can come to with his problem. He avoids speaking
the truth as if he is hiding before an accusing judge.
It seems that the man and the woman now experience God’s medicinal
judgment. God warned them that the price of mistrust and disobedience
would be death. Not just a physical death, but a spiritual death – to be
separated from God and life and all the beauty, intimacy, and adventure
forever. Death becomes a pervasive reality within life.26 As Paul says in
Romans 6:23: e wages of sin are death! Sin reverses the process of
creation and causes chaos to return. Doesn’t this ring true? Mistrust lead
to destroyed relationships which lead to death – physical, emotional,
spiritual?
Indeed, the effect of this distrust and disobedience ensured that human
identity and all dimensions of human relationships would be marred. e
Divide students into the same groups of four to six. If the class is small, do not
divide. Have each group turn to the article “e Holistic Dimension of Sin” and
read one section of how sin ruptured a specific relationship. Have them then
write on post-it notes how the relationship was before and how it changed after.
Put up a poster board with two columns saying “before” and “after” and have the
groups stick their post-it notes into the appropriate column. Walk around and
listen to groups. Select a representative from each group to report their findings
to the entire class.
Did the woman and man fulfill this command? Did he and she exercise
their dominion ‘over every living thing that moves upon the earth?’
Who dominated whom in the couple’s interaction with the serpent?
It seems that the roles were reversed in the rapport between the serpent
and the couple. e woman and man did not exercise their dominion over
the creeping thing. Rather, they let the ‘living thing that moves upon the
earth’ define God for them. While God sees the serpent as good, like all
When God gave humans dominion, He gave them the freedom to legally
function as the authority on this planet. In this way, he placed his will for
the earth on the cooperation of the will of humans. God did not change
this purpose when humankind fell, because his purposes are eternal and
his word stood firm.29
God gave humanity a vast amount of freedom and authority on earth. Yet
these gifts were dependent on human’s using their will to do the will of
God. If they used their will for anything other than God’s will, the image
and likeness of God within them would be marred, and the purpose of
God for the world would be obstructed – purposes of goodness,
fruitfulness, creativity, joy, truth, justice, and love. e rebellion of the first
man and woman brought about this distortion of God’s image in
humankind and thus attacked God’s plans and vision for the earth.30
What does God do? Why does he banish them from the Garden?
He clothed Adam and Eve and banished them from the garden so that they
would not eat of the tree of life.
is Dark Power and his demonic cohorts also infiltrate human systems
and structures, perverting them so that they become destructive, instead of
life-giving. e systems absolutize themselves and no longer act according
to their God-given calling. In turn, they shape humans, seducing some of
Our Story, then, is realistic about the nature and dimension of evil. It
doesn’t play evil down but acknowledges its presence in human systems
and structures. It also acknowledges its presence in people and ascertains
that sin can be explained as mistrust in God leading to disobedience and
broken relationships. Yet, it is important to note too that our Story doesn’t
give the Dark Power more prominence than necessary. Humans are not
marionettes, neither in the hands of puppet master God, nor of puppet
master Satan, as some may have us believe. Our present and future is not
determined by Satan. God has given humans dominion over this earth.
He hasn’t changed his mind about that, even though our dominion has
been affected by the fall. is means that Satan can only have as much
power and dominion over us humans and our systems as we allow him to
have. So our Story also asserts that we have a continuous part to play. In
fact, God invites us to join him in his fight against the forces of evil, by
taking our authority in God seriously and hindering the advance of evil
and sin. It follows, that the redeeming and restoring power of the gospel
must address not only individual persons in their brokenness, but also the
broken structures, systems and communities in which we participate,
including the brokenness of the church itself.34
is is, in fact, what the rest of the Bible is about – from Genesis 4
through Revelations 22. (Leader should visually indicate the amount of pages
that Genesis 4 through Revelation 22 represent, by using and holding up a
Bible). It tells us the story of how God continues to try to reach out to
people and entire nations and bring them back to himself, bring them
back to a place where they can live full lives in abundance, live in just and
relationships, seeking the well-being of each other and other nations, live
as they were intended to be.
How does he do that? How does the Story continue? at’s material for
the next session.
closing prayer
Ask a participant to close in prayer.
5
minutes
total time:
xx
minutes
fall about the devils. One is to disbelieve in their existence. e other is to believe and to
feel an excessive and unhealthy interest in them. ey themselves are equally pleased by
both errors and hail a materialist or a magician with the same delight.”
6 “ose who cherish the insights of Carl Jung have in fact argued that the language of
the demonic is the projection of those aspects of our own personalities, that we are
uncomfortable with or want to pretend don’t exist. What we should do, then, is to learn to
befriend our ‘shadow side’ and see what we presently call ‘evil’, or what we presently shun
as satanic, as simply another aspect – perhaps a very creative and hence threatening one –
of our full-orbed personality. While that has an attractive and holistic ring to it, and there
may well be truth in the proposal that at least some language about the demonic is simply
a projection of that kind, the Bible and massive Christian experience over the centuries
suggest otherwise.” (N.T. Wright, Evil and the Justice of God, 111)
7 e effect of Enlightenment thinking on Christians was invariably to remove God and
other supernatural beings from the physical world. God could not be scientifically tested
because he occupied a supernatural place. He was thus immune to the challenges of
science. Slowly, therefore, the natural world was left to the scientists who could define its
laws and patterns. e world gradually became defined as a place that operated according
to testable rules. God may well have set up those rules in the first place, but he did not
now intervene within them. Science and faith in God therefore learned to live with each
other by concerning themselves with different questions; as the old Sunday school saying
goes: “Science answers the ‘how’ questions and religion answers the ‘why’ questions. is
sort of thinking protected Christianity from the atheistic attacks of some scientists, but it
also made it difficult to conceive of how the supernatural might act within the world of
natural causes and effects. Some evangelical Christians, in effect, became believers in a
sort of ‘clockwork’ universe. God set up the physical universe with its own rules and
patterns and provided the sustaining power for the universe, but he never intervened in
the structures and patterns of that stable system. If God and angels did not intervene in
the physical world then there was even less chance of the devil and demons being able to
intervene in physical and tangible ways that differed from the natural running of the
system. (Dewi Hughes, God of the Poor, 109-110)
8 N.T. Wright, Evil and the Justice of God, 110
9 John Eldredge, Epic, 29
10 N.T. Wright, Evil and the Justice of God, 44
11 N.T. Wright, Evil and the Justice of God, 44
12 John Eldredge, Epic, 30
13 Arthur F. Glasser, Announcing the Kingdom, 40
14 John Eldridge, Epic, ?
15 Bryant L. Myers, Walking With e Poor, 27
16 N.T. Wright, Evil and the Justice of God, 51
17 Bob Ekblad, Reading the Bible with the Damned, 30-31
18 John Eldredge, Epic, 54
19 Bob Ekblad, Reading the Bible with the Damned, 31-32
20 Bob Ekblad, Reading the Bible with the Damned, 32-33
21 Bob Ekblad, Reading the Bible with the Damned, 34
22 John Eldredge, Epic, 55
Particularly in its more popular, non-reflective forms, the evangel has historically been
proclaimed in terms of individual salvation – the calling of the sinner to Christ. Because
of this emphasis on individual salvation, evangelicals have been inclined to approach evil
as individual. If Christ’s atoning work is sufficient to cover all sin, and if salvation is
understood as individual, then the sin that salvation covers must be individual as well.
Otherwise, Christ’s death is insufficient to cover our sins. Because it is sufficient and
because salvation is seen as the redemption of the individual, the evangelical preacher is
forced into an examination of sin that is individual. e danger with such an approach is
that those who stress exclusively individual dimensions of salvation can neither
understand the full extent of evil nor appreciate the full salvific work of Christ (Robert
Linthicum, City of God, City of Satan, 44-45)
26 John Eldredge, Epic
27 Bryant Myers, Walking With e Poor, 27
28 Bob Ekblad, Reading the Bible with the Damned, 35-36
29 Myles Munroe, Understanding the Purpose and Power of Prayer, 37
30 Myles Munroe, Understanding the Purpose and Power of Prayer, 41
31 Myles Munroe, Understanding the Purpose and Power of Prayer, 42
32 N.T. Wright, Evil and the Justice of God, 121
33 Bryant L. Myers, Walking With e Poor, 28
34 Relief & Development Group, June 2002, 1-2
God simply could have come down and wrenched control of the earth back from his
adversary. He could have done that, but he never would have. Why? It would have been
inconsistent with the integrity of his character and his purposes. If he had done that, his
adversary could have accused him of doing what he had done – usurping the authority
that had been given to humans in creation. God has all power and authority. Yet he has
given humankind authority over the earth, as well as a free will, and he will not rescind
those gifts, - even though humans sinned and rejected him, and deserved to be separated
from him forever. What extraordinary respect God has for humanity. He respected the
authority of humans even when it lay dormant within their fallen nature. (Myles Munroe,
Understanding the Purpose and Power of Prayer, 48)
35 Relief & Development Group, June 2002, 2