Jesus prays for his disciples to be protected ‘from the evil one’ (or ‘from evil’). We ask the same in the Lord’s Prayer. But who, or what, is that? Are we sometimes too quick to impose that label onto people, institutions or even whole nations? Or are we perhaps too complacent about the realities of life in the world today?

This week's news

The US Pentagon cancels an ‘anti-Islam’ course for officers.             
The Rochdale child sex-abuse case provokes an upsurge of racism.
Mafia wives who want ‘out’ face dire consequences.
The press hacking scandal rumbles on.
And Greece still must decide between monetary rules and what its people want (or need?).

Reflection

Some parts of the New Testament seem to suggest that ‘the evil one’ is seen most clearly in the political system of the Roman Empire under which the early Christians were forced to live (e.g. Revelation 12.9,19 to 13.4; 17.1 to 5, 9 and 10). But does ‘the ruler (prince) of this world’ in the Gospel of John (14.30) mean the same?

Paul says that the ‘evil’ against which people need protection and with which they must contend is not human beings in themselves but powerful forces in the world (Ephesians 6.12) – perhaps ideologies? These can sometimes gain control of human societies and institutions, making them destructive and damaging rather than supportive of human life.

It is always therefore a serious error to identify some people, some communities or some cultures as ‘intrinsically evil’. But always wise to recognise how they (and our own society) can easily become corrupted.

The clue is always whether the culture, the religion or the institution enables people to love one another better, or if it makes that harder (or even impossible).

Many of us have problems with the idea that Judas was ‘destined to be lost’ (17.12 – the Greek literally says ‘the son of destruction’) – like a mere puppet ‘manipulated’ into fulfilling some grand design. But our experience is that often groups under pressure will show very predictable patterns of behaviour. The behaviour of the disciples depicted in the Gospels is no exception. Was it almost inevitable that someone would end up in the role of betrayer? Was there also something in Judas’ personality that pushed him in that direction? Brian Wren’s hymn ‘Lord God, your love has called us here’ (e.g. New Church Praise 57) includes the lines.                 
‘Half-free, half-bound by inner chains,                             
By social forces swept along’.

In many situations our actions seem forced, almost fated, though perhaps not entirely inevitable or predestined. Is there still an element of choice and freedom that enables us to choose another path? And was that true also for Judas?      

Perhaps the ‘protection’ for which Jesus prays is precisely the courage to refuse what seems inevitable, but rather to choose a freedom to be what God wants us to become.

Prayer

A responsive prayer to use with the congregation.
When our faith is put to the test:
God, protect us by your love.
When the world insists that we go its way rather than yours:
God, protect us by your love.
When we can see no hope or any possibility of change:
God, protect us by your love.
When love is rejected, despised, and crucified all over again:
God, protect us by your love.
And when even our friends think we are deluded if we keep on trying and hoping,   
hold us secure in the peace you give us in Christ.
In his name,
Amen.

Questions

• When the Early Church had to choose someone to replace Judas (Acts 1.21 to 26) they first put forward those who were qualified, and then cast lots. That seems a strange way to proceed to us who are used to ‘first past the post’ and other forms of voting. But at least Joseph could not feel ‘they preferred Matthias to me. I wonder why.’ Are there situations in the Church today where the ‘popular vote’ may not be the best method?
• ‘Whoever has the Son has life; whoever does not have the Son of God does not have life.’ (1 John 5.12 ) What does that mean? Does it refer to ‘going to heaven when you die’, or to some kind of ‘new life’ in the world now?

Action

Find out what a selected group of your neighbours (including church-goers, those of other faiths, and non-religious people) think are the ‘evils’ (though you may want to choose a different word) that affect human life today. Do you agree with your neighbours, or have different ideas from them?

Young People

Discuss some recent films in which the story is based on a conflict of ‘good’ and ‘evil’. Do these films represent what you would consider to be ‘good’ and ‘evil’ in life as you experience it? Do some of these films influence (or even warp) people’s idea of what is good and bad?
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Peter West worked for Christian Aid in London for 15 years, and now lives in a village in North Bedfordshire, working with the local church to create The Meeting Place, a day-conference and study centre. 

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