During the Easter sermon this year, it was pointed out that, when Mary Magdalene and the other Mary (perhaps the mother of James)[2] approached the tomb to anoint the body of Jesus, they found not the body but a heavenly presence, the “Lord’s angel.” That angel admonished them, “Do not be afraid.” The women were “frightened.” When they encountered Jesus, He too said, “Don’t be afraid.” (Matt. 28:5-10)
When the angel Gabriel first spoke to Mary about Jesus’ birth, he said, “You are truly blessed....Do not be afraid.” (Luke 1:30) When the angels announced to Joseph that he should marry Mary, who was pregnant, they said, “Do not be afraid to take Mary...” (Matt 1:20) We can understand how that marriage could have frightened Joseph. When the angels announced the birth of Jesus to the shepherds, they said to the shepherds, “Do not be afraid.” (Luke 2:10) In fact, Luke tells how Gabriel also visited Zechariah to announce that Elizabeth, his barren wife, would have a son, John (the Baptist). In Luke 1:13, Gabriel begins, “Do not be afraid.” In verse 19, he says, “I was sent to tell you this good news.”
This all got me to thinking about fear, about being afraid and what it might mean in the Gospel context of receiving good news. Do not be afraid of what? Angels? Good news (which might not seem so good at the time)? Perhaps it just means, “do not be afraid” of the unexplained, the unexpected bright light, the “presence.”
But how about being afraid of God? Many citations in the Qur’an admonish us to fear God, and those admonitions often point to the consequences of disobeying the commandments. Many places in the Old Testament also advise us to fear God. Psalm 33:8, for example, tells us to “Fear the Lord everywhere,” or “Let all the earth fear the Lord.” The warning to be fearful is widespread in the Psalms. Yet, my Contemporary English Version says, “Everyone in this world should worship and honor the Lord!” Does “worship and honor” equate to “fear?”
Robert Darr,[3] who was raised a Christian, writes of his experiences in Northern Afghanistan when he was doing relief work during the war between
Perhaps “Do not be afraid” was needed when most people were (are?) fearful of God. Yet Jesus taught us to love God and to love your neighbor. Moreover, the Torah tells us 36 times to love (not fear) the strangers among us as well as our neighbors. The Qur’an requires that we care for ”our kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves” out of love of God. (2:177). According to Darr, the Sufi poet Rumi became, “a teacher of love . . . he treated everyone the same...”[5]
Christians are taught that “God is love.” (1 John 4:8 & 16) Can we/Should we fear the God of Jesus, the God he might have called “Abba?” Or “Yahweh,” a vengeful and jealous God “I am a jealous God...” (Exodus 20:5) Yahweh punished whole races of people. For example, He caused the floods. (Genesis 6:7) How can we simultaneously NOT fear such a God? Or are we really talking about fearing one God and loving another?
The Sufi way points inward, to God who dwells within each of us and is always with us. Closer to us than we can accept sometimes, perhaps especially when we feel far away from God. So, is it that we should we fear the God which is outside us, and removed from us, and greater than we are? Can we love the God within us? I’m thinking we should not be afraid to love as God (by whatever name) has commanded; AND we should not be afraid of receiving God’s good news, even if unexpected or unexplained. But we should be afraid of God and the consequences if we don’t love, and if we don’t receive and act on His good news.
[1] This is one of a series of occasional columns in which the author, raised in the Christian tradition, searches for common ground and common history among the teachings, beliefs and practices of adherents of the Abrahamic faiths -- Islam, Christianity and Judaism.
[2] The Gospel of Mark includes Salome here; and Luke mentions Joanna and “some other women.”
[3] Darr, Robert, SPY OF THE HEART.
[4] Darr, page 51
[5] Darr, page 98
