Is God happy that we are poor?
It’s a messy place indeed
I may be considered wrong by Christo fascists to have put my question in a way that appears that God is been questioned. A quick caveat; I cannot question god as a Christian. And my views here should not be considered as such.
According to data from the world bank, there are 700 million people around the world living in extreme poverty representing 9.3% of the world’s population. I do not know how this data looks to you, but extremely hash for me because I have tasted and known poverty.
Poverty is a crime against human existence. It robs us of our dignity, shatters our dreams and renders us hopeless. As I always love to ask “Can a poor man have integrity?”.
I do struggle day and night most especially in moments of extreme hunger to imagine the horror that poor people are living in. Perhaps, Albert Camus is right in his concepts of the “absurd.” And one may be forced to believe in Friedrich Nietzsche, in his declaration that “god is dead”.
Why ask God? Philosophers have made us understand that we have free will which ultimately means that we have the freedom to create wealth and good living for ourselves, but is it not also true that fate controls or meddles in our existence? If not so, why are some born with extreme opportunities while some rarely see a blink of hope for opportunities? Some have family members or friends that will guide them to wealth and success while some in all their efforts and determinations remain as miserable as shrinking fruits.
“Is god happy that we are poor”? In the Judeo-Christian tradition, the Bible often emphasizes the importance of caring for the poor. One of the most notable passages is found in Matthew 25:40, where Jesus asserts, “Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.” This sentiment underscores the notion that aiding the poor is tantamount to serving God.
Conversely, Liberation Theology argues that God is not content with poverty but rather identifies with the oppressed and marginalized.
Figures like Gustavo Gutiérrez and Jon Sobrino emphasize that God stands in solidarity with the poor and desires their liberation from socio-economic injustices. In this view, God’s happiness is intertwined with the alleviation of poverty and the establishment of social justice. So, why are we still poor knowing fully well that “with God, all things are possible” Luke 1 vs 37.
Immanuel Kant, in his “Groundwork for the Metaphysics of Morals,” contends that humans have to aid those in need, suggesting a moral imperative to address poverty. From a utilitarian perspective, thinkers like Peter Singer argue for prioritizing the reduction of suffering, implying that God would not be content with unnecessary human deprivation.
For Christians and highly spiritually minded people, Theologians have offered them a piece of reason to hold on to. Saint Augustine, for instance, viewed poverty as a form of spiritual enrichment, suggesting that embracing material lack could lead to a closer connection with the divine. Similarly, Saint Francis of Assisi embraced a life of poverty and saw it as a way to emulate the humble life of Christ. These perspectives suggest that while God may not necessarily be “happy” about human poverty, poverty can offer a unique avenue for spiritual growth and connection. Yet, I will love to ask, how can a hungry man worship God?
I am not a fan of religious beliefs my iconoclasm is next to none. The truth of the matter is in my perception, poverty is a deliberate human weapon of oppression and exploitation for political domination and control. History and historical figures have proven this.
Stalin utilized famine as a weapon by implementing forced collectivization and seizing agricultural resources. The resulting widespread famines, such as the Holodomor in Ukraine (1932–1933), led to millions of deaths. See also in North Korea and the Kim Jong-un family. The Kim dynasty in North Korea has perpetuated a cult of personality while using controlled scarcity to maintain control. Resources are concentrated in the ruling elite, while much of the population lives in extreme poverty and isolation.
So, I may ask, in the face of a North Korean situation, where is the free will of the people to escape the scourging burn and whip of poverty? Or is it their fate to come to this world and represent the poor class? How about Nigeria? A country with enormous resources yet extraordinary poverty. What is our crime that we deserve such punishment that has reaped off opportunities for the children of the have-nots?
As a student of the English language and Thomas Hardy, I cannot help but accept his views. Thomas Hardy, the English novelist and poet, was known for his scepticism towards organized religion and his exploration of the hardships and suffering experienced by individuals. In his writings, Hardy often grappled with the question of why a benevolent and omnipotent God would allow his creations to endure suffering.
Hardy’s scepticism extended to religious dogma and traditional beliefs. He questioned the existence of a benevolent and just God in a world where innocent people suffer. His novel “Tess of the d’Urbervilles,” for instance, presents a tragic tale of a young woman’s suffering, which challenges the idea of divine justice.
in his poem “Hap,” where he contemplates the apparent randomness of suffering in a world devoid of divine intervention, he wrote: “If but some vengeful god would call to me from up the sky, and laugh: ‘Thou suffering thing, know that thy sorrow is my ecstasy, that thy love’s loss is my hate’s profiting!’”
In “Hap,” Hardy contemplates the seemingly arbitrary nature of suffering and joy in the world. He envisions a scenario where a “vengeful god” would declare that human suffering brings the god pleasure, reflecting the idea that suffering is inflicted without reason or purpose. The speaker expresses a resigned acceptance of such a scenario, suggesting that if suffering were caused by a malevolent higher power, it might be easier to bear. But Hardy acknowledges that this is not the case. Instead, the world is characterized by a lack of divine intervention and a sense of randomness in the distribution of suffering and happiness.
I found it profoundly true to ask, why is joy elusive while suffering appears to be more common. Maybe I am wrong to ask because of my little knowledge, but my people say: “he who asks shall never get lost”. So, I am ready to be schooled and enlightened. Why are we poor?
