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A free floating commentary on culture, politics, economics, and religion based on a passionate commitment to the truth and a desire graciously to refute that which is contrary to it….
"He must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine and also to confute those who contradict it."
--Titus 1:9, Revised Standard Version
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The affirmation culture of pop psychology has made its way into the theological academy, at least at mainline Protestant seminaries. We are told that we can be the leaders who will fix the church and that all of our snazzy ideas are totally going to work, indeed, that they are “prophetic” (please stop using that word to describe anyone you know).
Of course, the problem with this system is that then our seminaries send these “prophetic” newly ordained people into actual churches with actual lay people. And the ability of lay people to spot bad ideas is very strong. This combination usually makes for a painful, short marriage. One need only glance at the numbers of clergy who last less than five years in parish ministry to know that perhaps that professor was right. Maybe we are all idiots for wanting to do ministry in churches; the smart ones got out ahead of time.
Or maybe our seminaries could do better by the people they are training. Why are we not telling people in seminary that if they do not want serve in churches then they should not be pursuing ordination? I understand the practical reasons (mostly money), but I am astonished that we do not see the negative endgame for the church, not to mention the damage it does to the individual paying for an education: Paying student loans for a ministerial education that proved worthless is a sure and certain path to embitterment.
When I was in seminary, I remember having an endless number of conversations with people in their 20s who wanted to be ordained but classified themselves as “just not sure” about the church. Most of them were interested in academics. I wonder how many professors of systematic theology or biblical studies we will need in the future. According to the flood of people in our seminaries, I am guessing 4 million.
I would suggest that our seminaries are inadvertently devastating our churches. Most people who are ordained do end up in some kind of ordained ministry at some point in their career. However, if they have been encouraged and you are so special-ed through seminary, then it seems perfectly logical to them that they can make their living being an urban garden planter who occasionally talks about Jesus.'
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Ministry of the Ordained * Culture-Watch Religion & Culture * Economics, Politics Economy Consumer/consumer spending * International News & Commentary America/U.S.A. * Theology Anthropology Christology Ethics / Moral Theology Pastoral Theology Seminary / Theological Education Soteriology
You can listen directly there and download the mp3 there.
Filed under: * Anglican - Episcopal * By Kendall Sermons & Teachings * Christian Life / Church Life Parish Ministry Ministry of the Ordained Preaching / Homiletics * Theology Christology Theology: Scripture
A well known Christian educator recently confided to me his concern that evangelicals alwasy seem behind in coping with the great issues of our time. They never seem to lead. In proof of his point he pointed to the great similarities between evangelical and secular concerns. When students were agitating on secular campuses, it was not long before students were agitating on Christian campuses. When ecology became an issue nationally, it also became an issue for evangelicals. In the same way, evangelicals tagged along in their concerns with Watergate, social action, race relations, and other issues.--from an article in Eternity Magazine in 1975 (emphasis mine)
There are different ways of reacting to such a statement, of course, and some of them put the evangelical church in a somewhat better light. For one thing, evangelicals have been in the forefront of valuable movements in the past. In fact, it is their success in some of these that has apparently placed them behind today; for secular agencies have simply taken over areas in which believers in Christ paved the way. The social arena provides many examples. Second, there are areas in which evangelicals are still being creative and are breaking new ground. The work of the Wycliffe Bible Translators, the Medical Assistance Programs of Wheaton, Ill., and L’Abri Fellowship in Switzerland may be cited as examples. But one may view these facts and yet still be somewhat uneasy. Are these things adequate? Are there no more areas in which a courageous evangelical witness might pioneer? If there are, why are we so often failing to move into them or even see what needs to be done?
The last question is the point at which we should probably begin to deal with the problem. And the answer to it is that the evangelical church is probably getting its concerns from the secular world rather than speaking to it out of those concerns which it derives from the Scriptures. To put it in other words, the church knows more of the world’s literature than it does its own literature. Or, to rephrase it yet again, in trying to sell itself to the world the believing church has forgotten its unique character and lost its distinctives.
Filed under: * Christian Life / Church Life Parish Ministry * Religion News & Commentary Other Churches Evangelicals Other Faiths Secularism * Theology Christology Theology: Scripture
Read it all from the Churchman.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Christian Life / Church Life Church History * Religion News & Commentary Other Churches Evangelicals * Theology Christology Soteriology Theology: Holy Spirit (Pneumatology) Theology: Scripture
You can listen directly there and download the mp3 there.
Filed under: * Anglican - Episcopal * By Kendall Sermons & Teachings * Christian Life / Church Life Parish Ministry Ministry of the Ordained Preaching / Homiletics * South Carolina * Theology Christology Theology: Scripture
The crowd who gathered for the memorial service for the Rt. Rev. Edward L. Salmon, Jr. , 13th Bishop of South Carolina, held at the Cathedral of St. Luke and St. Paul, Charleston, July 6, 2016, heard about “The faith of Christ that formed him, the man of Christ he became and the challenge of Christ Ed Salmon would offer.”
The Rev. Canon Dr. Kendall S. Harmon, the Diocese’s Canon Theologian who served under Bishop Salmon, gave the sermon. The two were friends and co-workers for more than 25 years in various settings.
The Rt. Rev. Mark J. Lawrence, 14th Bishop of South Carolina, served as the celebrant at the service.
“He was a shepherd,” said Harmon. “He saw the church as precious and served the church out of love, devotion, respect and admiration, doing it for the one who brought the church into being in the first place.”
Read it all.
Filed under: * Anglican - Episcopal * Christian Life / Church Life Parish Ministry Death / Burial / Funerals Ministry of the Ordained * Culture-Watch History * South Carolina * Theology Christology Ecclesiology
“This is a big old ship, Bill. She creaks, she rocks, she rolls, and at times she makes you want to throw up. But she gets where she’s going. Always has, always will, until the end of time. With or without you.”--J.F. Powers’ Wheat that Springeth Green (New York: New York Review Books Classics edition of the 1988 original, 2000), p. 170
Filed under: * Christian Life / Church Life Church History * Culture-Watch History Religion & Culture * International News & Commentary America/U.S.A. * Theology Christology Ecclesiology
Probably the oldest of the figured stain glass windows in the Trinity nave is the image of Christ as the Good Shepherd near the center of the north wall.
Read it all from trinity Church, Natchez, Mississippi.
Filed under: * Anglican - Episcopal Episcopal Church (TEC) TEC Bishops * Christian Life / Church Life Church History Parish Ministry Death / Burial / Funerals * Culture-Watch Art * Theology Christology
In the rent earth of the Somme Valley, he laid the foundation of his epic trilogy.
The descriptions of battle scenes in “The Lord of the Rings” seem lifted from the grim memories of the trenches: the relentless artillery bombardment, the whiff of mustard gas, the bodies of dead soldiers discovered in craters of mud. In the Siege of Gondor, hateful orcs are “digging, digging lines of deep trenches in a huge ring,” while others maneuver “great engines for the casting of missiles.”
On the path to Mordor, stronghold of Sauron, the Dark Lord, the air is “filled with a bitter reek that caught their breath and parched their mouths.” Tolkien later acknowledged that the Dead Marshes, with their pools of muck and floating corpses, “owe something to Northern France after the Battle of the Somme.”
In a lecture delivered in 1939, “On Fairy-Stories,” Tolkien explained that his youthful love of mythology had been “quickened to full life by war.” Yet he chose not to write a war memoir, and in this he departed from contemporaries like Robert Graves and Vera Brittain.
Read it all.
Filed under: * Culture-Watch History Poetry & Literature Young Adults * Economics, Politics Defense, National Security, Military * International News & Commentary England / UK Europe France * Theology Christology Ethics / Moral Theology
Every year around this time—June is of course Pride month in LGBT communities—I go back and reread an older essay by Eve Tushnet called “Romoeroticism.” Tushnet points out that in the nineteenth century, as same-sex love was being newly described as a pathology, a psychological disorder, it was the Catholic Church, of all places, where many same-sex attracted men and women found a home—because it was the Church that, rather than medicalizing same-sex love, celebrated “the possibility of shockingly chaste same-sex love.” When I first read that, several years ago now, it reconfigured my whole way of thinking about being gay and Christian: Yes, Scripture was telling me that gay sex wasn’t the true fulfillment of my longings for same-sex intimacy, but no, it wasn’t telling me to deny the goodness of that longing itself. On the contrary, traditional Christianity, it turned out, was radically pro-same-sex love.
The actual on-the-ground history is messy, of course. Many Catholic parishes aren’t exactly safe places to be out as LGBT, and the rich history of celebrated same-sex love is largely unknown—or suppressed—in many churches. But Tushnet’s point is that the resources are there in Catholicism (and, I would argue, in my own Anglican Communion and other churches too) to dignify and nurture same-sex love. We wouldn’t have to compromise one iota of historic Scriptural, Christian teaching in order to open our doors to gay and lesbian people, to offer them a place free from disdain and rejection and humiliation, and even to affirm their (our!) desire to lay down their lives for a friend.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Pastoral Care * Culture-Watch Health & Medicine History Psychology Religion & Culture Sexuality * Theology Christology Ethics / Moral Theology Pastoral Theology Theology: Scripture
You can listen directly there and download the mp3 there.
Filed under: * By Kendall Sermons & Teachings * Christian Life / Church Life Parish Ministry Ministry of the Ordained Preaching / Homiletics * South Carolina * Theology Anthropology Christology Soteriology Theology: Holy Spirit (Pneumatology) Theology: Scripture
1. When, however, they are confuted from the Scriptures, they turn round and accuse these same Scriptures, as if they were not correct, nor of authority, and [assert] that they are ambiguous, and that the truth cannot be extracted from them by those who are ignorant of tradition. For [they allege] that the truth was not delivered by means of written documents, but vivâ voce: wherefore also Paul declared, “But we speak wisdom among those that are perfect, but not the wisdom of this world.”And this wisdom each one of them alleges to be the fiction of his own inventing, forsooth; so that, according to their idea, the truth properly resides at one time in Valentinus, at another in Marcion, at another in Cerinthus, then afterwards in Basilides, or has even been indifferently in any other opponent,who could speak nothing pertaining to salvation. For every one of these men, being altogether of a perverse disposition, depraving the system of truth, is not ashamed to preach himself.
2. But, again, when we refer them to that tradition which originates from the apostles, [and] which is preserved by means of the succession of presbyters in the Churches, they object to tradition, saying that they themselves are wiser not merely than the presbyters, but even than the apostles, because they have discovered the unadulterated truth. For [they maintain] that the apostles intermingled the things of the law with the words of the Saviour; and that not the apostles alone, but even the Lord Himself, spoke as at one time from the Demiurge, at another from the intermediate place, and yet again from the Pleroma, but that they themselves, indubitably, unsulliedly, and purely, have knowledge of the hidden mystery: this is, indeed, to blaspheme their Creator after a most impudent manner! It comes to this, therefore, that these men do now consent neither to Scripture nor to tradition.
3. Such are the adversaries with whom we have to deal, my very dear friend, endeavouring like slippery serpents to escape at all points. Wherefore they must be opposed at all points, if perchance, by cutting off their retreat, we may succeed in turning them back to the truth. For, though it is not an easy thing for a soul under the influence of error to repent, yet, on the other hand, it is not altogether impossible to escape from error when the truth is brought alongside it.
--Against Heresies: Book III, Chapter 2.
Run, John, and work, the law commands,
yet finds me neither feet nor hands,
But sweeter news the gospel brings,
it bids me fly and lends me wings!
All that is not eternal is eternally out of date.
--C.S. Lewis, The Four Loves (London: Geoffrey Bles, 1960), p.137
Our engagement in the world in an anxious age is made possible by our confidence in the gospel in a pluralistic society where people have profoundly different beliefs. We won’t always be able to persuade those around us that our beliefs are right and theirs are wrong. Indeed, some of our most important beliefs stem from contested premises that others do not share. But recognizing the existence of these disagreements should not prevent us from holding to what is ultimately true. Our beliefs can be true, and we can hold these warranted beliefs confidently even though others reject them. For this reason, recognizing the social fact of difference should not be mistaken as relativism. To the contrary, a greater awareness of our distinctiveness that comes from confidence in the gospel can encourage us to work to strengthen the social fabric for the good of others.
This kind of posture is what one of us has called “confident pluralism.” As Christians, we can engage with the pluralism around us because our confidence lies elsewhere. We can acknowledge genuine differences in society without suppressing or minimizing our firmly held convictions. We can seek common ground even with those who may not share our view of the common good.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Evangelism and Church Growth * Culture-Watch Religion & Culture * Religion News & Commentary Other Churches Evangelicals * Theology Apologetics Christology Pastoral Theology
For example, we need to think and plan for what ministries and leadership our churches, chaplaincies and fresh expressions need (including how to give effect to the decision to increase the number of ordinands by 50% by 2022).....
And we need to expect God to do immeasurably more than we can ask or imagine, that he will take us to places and people that we cannot yet conceive and in ways we may not yet understand. We hope that every diocese will seek to articulate their own narrative of hope, informed by their context, enriched by all that God has been doing and continues to do, and confident of God’s promises for the future. We hope that every parish will similarly look honestly and prayerfully at how and where God has been leading and where he may be taking us next. As the writer of Lamentations says:
Yet this I call to mind
and therefore I have hope:
Because of the Lord’s great love we are not consumed,
for his compassions never fail.
They are new every morning;
great is your faithfulness
Renewal & Reform is built on hope. And hope is a very, very good thing.
Read it all.
5. “Everything happens for a reason”
No. It just doesn’t.
Evil has no reason. It is anti-reason. And anti-love.
Read it all.
...the story of how celebrated Harvard scholar Karen King, author of books such as The Gospel of Mary of Magdala, was duped really gets thick. It involves East Germany, BMW brakes, porno films, antiquities scholarship, and an academic fitting the evidence to her prejudices. Really, it’s a story worthy of Werner Herzog. I’m not giving away too much when I say that the papyrus is clearly a fake and proves nothing about Jesus’s marital status.
The Catholic Church puts an enormous amount of emphasis upon marriage. Isn’t this odd for a tradition that was founded upon the teachings of a celibate Messiah? What could celibates know about marriage and sexuality?
Most Catholics have probably heard a millions versions of these questions from people with smug looks on their faces. It is the sort of look that says “I’ve caught the simpletons in a massive contradiction. Let’s watch them squirm.”
My preliminary surveys indicate some, not all, Catholics might be surprised that the perfectly orthodox (small “O”) answer to this question is that there’s nothing odd about the Catholic obsession with marriage, because Jesus is married as well. No, I’m not talking about Swedenborg’s The Delights Of Wisdom Pertaining To Conjugial Love where people get married in heaven. This is different and decidedly not heterodox.
Read it all (from Patheos) and take special note of Addison Hart (yes, the brother of David Hart) and his new book The Woman, the Hour, and the Garden: A Study of Imagery in the Gospel of John.
I reminded [Walter Fritz] that I was a journalist; I wrote fact, not fiction. Nor could I accept favors from the subject of a story. But I was curious: What role would the Walter Fritz character play in this hypothetical book, whose underlying ideas, after all, would be entirely his? He gave me a quizzical look. “I wouldn’t have a role in it,” he said.
He wanted, that is, to be the invisible hand.
As I walked back to my car, I realized with something like a shudder that Fritz had hoped to lure me into a trap from which my reputation might never recover. I knew enough about his dealings with King and Laukamp to recognize all the signs: the request for secrecy, the strategic self-effacement, the use of other people for his own enigmatic ends.
Fame and fortune would rain down on me, he’d promised. All I had to do was lower my guard and trust him with all the important details.
This is a really important piece--take the time to read it all.
U.S. Sen. Tim Scott got the first call about 9 on a Wednesday night a year ago. A deputy sheriff told him there were reports of a shooting at Emanuel AME Church in his hometown of Charleston.
Scott’s first thought was to check in with his friend the Rev. Clementa Pinckney, the church’s pastor.
“I remember picking up the telephone to call Clementa to see what was happening, and it’s probably my last text that I have to him,” Scott said.
Sitting in his office on Capitol Hill, Scott pulled out his phone and scrolled through his messages – all the way down to June 17 of last year.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Ministry of the Laity Ministry of the Ordained * Culture-Watch History Race/Race Relations Religion & Culture Urban/City Life and Issues Violence * South Carolina * Theology Christology
For those who think the idea of the Crusade is one that spoils the idea of the Cross, we can only say that for them the idea of the Cross is spoiled; the idea of the cross is spoiled quite literally in the cradle. It is not here to the purpose to argue with them on the abstract ethics of fighting; the purpose in this place is merely to sum up the combination of ideas that make up the Christian and Catholic idea, and to note that all of them are already crystallised in the first Christmas story. They are three distinct and commonly contrasted things which are nevertheless one thing; but this is the only thing which can make them one.
The first is the human instinct for a heaven that shall be as literal and almost as local as a home. It is the idea pursued by all poets and pagans making myths; that a particular place must be the shrine of the god or the abode of the blest; that fairyland is a land; or that the return of the ghost must be the resurrection of the body. I do not here reason about the refusal of rationalism to satisfy this need. I only say that if the rationalists refuse to satisfy it, the pagans will not be satisfied. This is present in the story of Bethlehem and Jerusalem as it is present in the story of Delos and Delphi; and as it is not present in the whole universe of Lucretius or the whole universe of Herbert Spencer.
The second element is a philosophy larger than other philosophies; larger than that of Lucretius and infinitely larger than that of Herbert Spencer. It looks at the world through a hundred windows where the ancient stoic or the modern agnostic only looks through one. It sees life with thousands of eyes belonging to thousands of different sorts of people, where the other is only the individual standpoint of a stoic or an agnostic. It has something for all moods of man, it finds work for all kinds of men, it understands secrets of psychology, it is aware of depths of evil, it is able to distinguish between ideal and unreal marvels and miraculous exceptions, it trains itself in tact about hard cases, all with a multiplicity and subtlety and imagination about the varieties of life which is far beyond the bald or breezy platitudes of most ancient or modern moral philosophy. In a word, there is more in it; it finds more in existence to think about; it gets more out of life. Masses of this material about our many-sided life have been added since the time of St. Thomas Aquinas. But St. Thomas Aquinas alone would have found himself limited in the world of Confucius or of Comte.
And the third point is this; that while it is local enough for poetry and larger than any other philosophy, it is also a challenge and a fight. While it is deliberately broadened to embrace every aspect of truth, it is still stiffly embattled against every mode of error. It gets every kind of man to fight for it, it gets every kind of weapon to fight with, it widens its knowledge of the things that are fought for and against with every art of curiosity or sympathy; but it never forgets that it is fighting. It proclaims peace on earth and never forgets why there was war in heaven.
This is the trinity of truths symbolised here by the three types in the old Christmas story; the shepherds and the kings and that other king who warred upon the children. It is simply not true to say that other religions and philosophies are in this respect its rivals. It is not true to say that any one of them combines these characters; it is not true to say that any one of them pretends to combine them. Buddhism may profess to be equally mystical; it does not even profess to be equally military. Islam may profess to be equally military; it does not even profess to be equally metaphysical and subtle. Confucianism may profess to satisfy the need of the philosophers for order and reason; it does not even profess to satisfy the need of the mystics for miracle and sacrament and the consecration of concrete things.
There are many evidences of this presence of a spirit at once universal and unique. One will serve here which is the symbol of the subject of this chapter; that no other story, no pagan legend or philosophical anecdote or historical event, does in fact affect any of us with that peculiar and even poignant impression produced on us by the word Bethlehem. No other birth of a god or childhood of a sage seems to us to be Christmas or anything like Christmas. It is either too cold or too frivolous, or too formal and classical, or too simple and savage, or too occult and complicated. Not one of us, whatever his opinions, would ever go to such a scene with the sense that he was going home. He might admire it because it was poetical, or because it was philosophical, or any number of other things in separation; but not because it was itself. The truth is that there is a quite peculiar and individual character about the hold of this story on human nature; it is not in its psychological substance at all like a mere legend or the life of a great man. It does not exactly in the ordinary sense turn our minds to greatness; to those extensions and exaggerations of humanity which are turned into gods and heroes, even by the healthiest sort of hero-worship. It does not exactly work outwards, adventurously, to the wonders to be found at the ends of the earth. It is rather something that surprises us from behind, from the hidden and personal part of our being; like that which can some times take us off our guard in the pathos of small objects or the blind pieties of the poor. It is rather as if a man had found an inner room in the very heart of his own house, which he had never suspected; and seen a light from within. It is as if he found something at the back of his own heart that betrayed him into good. It is not made of what the world would call strong materials; or rather it is made of materials whose strength is in that winged levity with which they brush us and pass. It is all that is in us but a brief tenderness that is there made eternal; all that means no more than a momentary softening that is in some strange fashion become a strengthening and a repose; it is the broken speech and the lost word that are made positive and suspended unbroken; as the strange kings fade into a far country and the mountains resound no more with the feet of the shepherds; and only the night and the cavern lie in fold upon fold over something more human than humanity.
--–The Everlasting Man (Radford, Virginia: Wilder Publications, 2008 paperback ed. of the 1925 original), pp. 114-116
A bird flew out at the break of day
From the nest where it had curled,
And ere the eve the bird had set
Fear on the kings of the world.
The first tree it lit upon
Was green with leaves unshed;
The second tree it lit upon
Was red with apples red;
The third tree it lit upon
Was barren and was brown,
Save for a dead man nailed thereon
On a hill above a town.
That night the kings of the earth were gay
And filled the cup and can;
Last night the kings of the earth were chill
For dread of a naked man.
‘If he speak two more words,’ they said,
‘The slave is more than the free;
If he speak three more words,’ they said,
‘The stars are under the sea.’
Said the King of the East to the King of the West,
I wot his frown was set,
‘Lo, let us slay him and make him as dung,
It is well that the world forget.’
Said the King of the West to the King of the East,
I wot his smile was dread,
‘Nay, let us slay him and make him a god,
It is well that our god be dead.’
They set the young man on a hill,
They nailed him to a rod;
And there in darkness and in blood
They made themselves a god.
And the mightiest word was left unsaid,
And the world had never a mark,
And the strongest man of the sons of men
Went dumb into the dark.
Then hymns and harps of praise they brought,
Incense and gold and myrrh,
And they thronged above the seraphim,
The poor dead carpenter.
‘Thou art the prince of all,’ they sang,
‘Ocean and earth and air.’
Then the bird flew on to the cruel cross,
And hid in the dead man’s hair.
‘Thou art the son of the world.’ they cried, `
‘Speak if our prayers be heard.’
And the brown bird stirred in the dead man’s hair
And it seemed that the dead man stirred.
Then a shriek went up like the world’s last cry
From all nations under heaven,
And a master fell before a slave
And begged to be forgiven.
They cowered, for dread in his wakened eyes
The ancient wrath to see;
And a bird flew out of the dead Christ’s hair,
And lit on a lemon tree.
--G. K. Chesterton (1874-1936)
Check it out (about 27 1/2 minutes).
Filed under: * Anglican - Episcopal * Christian Life / Church Life Parish Ministry Evangelism and Church Growth Ministry of the Ordained * Culture-Watch Blogging & the Internet Media Religion & Culture * South Carolina * Theology Christology Soteriology
This world is no friend to grace…The world is protean: each generation has the world to deal with in a new form. World is an atmosphere, a mood. It is nearly as hard for a sinner to recognize the world’s temptations as it is for a fish to discover impurities in the water. There is a sense, a feeling, that things aren’t right, that the environment is not whole, but just what it is eludes analysis. We know that the spiritual atmosphere in which we live erodes faith, dissipates hope and corrupts love, but it is hard to put our finger on what is wrong….
People submerged in a culture swarming with lies and malice feel as if they were drowning in it: they can trust nothing they hear, depend on no one they meet. Such dissatisfaction with the world as it is is preparation for traveling in the way of Christian discipleship. The dissatisfaction, coupled with a longing for peace and truth, can set us on a pilgrim path of wholeness in God.
Read it all (with our thanks to TS).
Filed under: * Christian Life / Church Life * Culture-Watch Religion & Culture * Economics, Politics Politics in General * Theology Anthropology Christology Ethics / Moral Theology Theology: Holy Spirit (Pneumatology) Theology: Scripture
If anything, I think the initial concerns were understated.
Bell defenders were saying, “But you haven’t even read the book!” (In fact, I was able to read a pre-pub copy of the book during the week after the controversy broke.) But the actual book itself vindicated the dismay that so many of us felt. Kevin DeYoung’s thorough review of the book showed just how problematic the book turned out to be.
How did all of this change Rob Bell’s reputation?
I think it made it harder for a lot of younger evangelicals—who cared about biblical theology and sound doctrine but admired Bell’s creativity and insights—to defend him. There has been a resurgence of theological training among young evangelicals over the past few decades, and I think most people who have carefully studied Scripture and theology and church history—whether they have a seminary education or not—were able to see that Bell was seriously out of his depth. A lot of folks saw that he was on a certain trajectory and that he was now happy to leave evangelicalism in the rear-view mirror. His decision to leave his church and literally sign on to the Oprahfication of spirituality has only solidified and deepened those concerns.
Read it all.
Kenneth E. Bailey, the scholar who introduced evangelicals to Middle Eastern culture and history, died [on] Monday [May23]...at age 85.
Bailey gave Western readers “the eyes to see” the deeper significance of Jesus’ life and stories by placing them in the cultural context of the Middle East, publishing books like Jesus Through Middle Eastern Eyes and Paul Through Mediterranean Eyes, a 2012 CT Book Awards winner.
Bailey was the “premier cultural interpreter of the life of Jesus,” according to Wheaton College New Testament professor Gary Burge. Bailey’s insights stemmed from his own childhood in Egypt and a 40-year career studying and teaching in Egypt, Cyprus, Israel, and Lebanon.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Death / Burial / Funerals * Culture-Watch Books * International News & Commentary Middle East * Theology Christology Theology: Scripture
Delegates to the Episcopal convention last summer approved a marriage equality resolution allowing same-sex couples to be married in an Episcopal church if the local priest is willing. The passage of the resolution came days after the June 26, 2015, ruling by the U.S. Supreme Court that legalized same-sex marriage for all Americans.
For some, like Mark McCarty, that was the last straw. McCarty was a member of the Episcopal Church of the Heavenly Rest for 60 years before deciding to leave over the same-sex marriage issue. To him, it is a matter of biblical interpretation. He says no one has been able to show him a Bible passage that OKs same-sex marriage. He prefers the "traditional biblical Anglican worship" referred to in the newspaper ad.
Deciding to leave Heavenly Rest was painful, McCarty said. He will miss the beauty of the building itself, the bell tower, the music and grandeur of the service. But, McCarty said, he believes staying at Heavenly Rest for those reasons, when he opposes the Episcopal Church's theology, would be wrong.
"That's idolatry," he said. "That's building worship.
Read it all.
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You can listen directly there and download the mp3 there.
Here are the questions to ponder after listening.
1) Is your faith in Christ your personal faith?
2) Is your faith consistent and active?
3) Is your faith aware of its potential impact on others?
Filed under: * Anglican - Episcopal * By Kendall Sermons & Teachings * Christian Life / Church Life Parish Ministry Ministry of the Ordained Preaching / Homiletics * Theology Christology Soteriology Theology: Scripture
I should say here I am a happy, even-keeled soul. If this were the Middle Ages, I would be in a book under the heading “The Four Humors: Sanguine/Phlegmatic.”
Therefore, it was very unsettling to suddenly feel like a boat being tossed on the waves. I wasn’t sad, I wasn’t frightened—I just had too many feelings. I decided to buy a Dallas Willard book to read anthropologically, of course. I read his Hearing God. I cried. I bought Lewis Smedes’s My God and I. I cried. I bought Sara Miles’s Take This Bread. I cried. It was getting out of hand. You just can’t go around crying all the time.
At this point, I reached a crossroads. I sat myself down and said: Okay, Nicole, you have two choices. Option One: you can stop reading books about Jesus. Option Two: you could think with greater intention about why you are overwhelmed by your emotions. It occurred to me that if Option Two proved fruitless, I could always return to Option One. So I emailed a friend who is a Christian, and I asked if we could talk about Jesus.
Read it all.
The Archbishop of Uganda, the Most Revd Stanley Ntagali, has warned against syncretism – the practice of merging different religious beliefs. The warning came after a prominent Christian politician made a public visit to her ancestral shrine to give thanks for her re-election – a practice in line with the country’s traditional religions.
“We value our ancestors because we are connected to them by the relationship we have,” Archbishop Ntagali said. “But, we must always trust only in God. We no longer need to go through the spirits of the dead because Jesus is our hope and protector. He alone is the way, the truth and the life, as Jesus says in John 14:6.
“The Church of Uganda condemns syncretism,” he said, as he urged bishops and clergy to “use this opportunity to proclaim the sufficiency of Christ crucified to meet all our needs, and to work pastorally with Christians to apply this glorious truth practically in their lives.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of Uganda * International News & Commentary Africa Uganda * Religion News & Commentary Inter-Faith Relations Other Faiths * Theology Christology
Many today remember Bonhoeffer for his radical Christian discipleship and sacrificial involvement in the German resistance movement against Hitler. However, few know him for what he believed was most central to his life and ministry: nourishing the body of Christ through the proclamation of the Word. Bonhoeffer cared deeply for the spiritual life and health of the local church, serving in various pastoral roles in Germany, Spain, England, and America. He even wrote his doctoral thesis—Sanctorum Communio—on the church as a holy community.
The sermon showcases Bonhoeffer’s masterful pastoral instincts. He speaks into this atmosphere of angst and uncertainty with a message of hope—a message the church still needs to hear and re-proclaim today, because no human is beyond fear’s reach. We’ve all encountered its many faces:
“. . . fear of an important decision; fear of a heavy stroke of fate, losing one’s job, an illness; fear of a vice that one can no longer resist, to which one is enslaved; fear of disgrace; fear of another person; fear of dying.”Fear fills us with loneliness, hopelessness, and desperation. It drives us to decisions and actions that undo us.
Read it all.
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My fifth example comes from the contemporary church, and surprisingly enough from the Anglican Church.
At the Lambeth Conference of 1958, the bishops produced quite a good statement about Scripture, and I want to quote this part of it to you:
The church is not over the holy scriptures, but under them, in the sense that the process of canonization was not one whereby the church conferred authority on the books, but one whereby the church acknowledged them to possess authority. And why? The books were recognized as giving the witness of the apostles to the life, teaching, death and resurrection of the Lord, and the interpretation by the apostles of these events. To that apostolic authority the church must ever bow.
So there is the need for the church to bow down before the authority of the Apostles. So it is time to sum up and conclude:
Firstly, our Lord Jesus Christ repeatedly endorsed the authority of the Old Testament, by appealing to it, and by submitting to its authority himself. And secondly, Our Lord Jesus Christ deliberately provided for the writing of the New Testament by appointing and equipping his Apostles to speak and teach in his name. Thus both the Old Testament and the New Testament, although in different ways, bear the stamp of his authority. Therefore, if we wish to submit to the authority of Christ, we must submit to the authority of scripture. If we wish to hear the voice of Christ, we must listen to Scripture through which he speaks. To the authority of Scripture carries with it the authority of Christ.
So the ultimate question before us tonight, and the ultimate question before the whole church today is: ‘Who is the Lord?’ Is the church the lord of Jesus Christ – so that it has the liberty to edit and manipulate his teaching? Or is Jesus Christ the lord of the church – so that it must believe and obey him? And since Jesus Christ is Lord there should be no hesitation on our part about our answer to those questions.
Let us pray…we will spend a moment or two of silent reflection and prayer, especially that we ourselves may be submissive and obedient to the Scriptures, and so to Christ:
We desire to thank you very much heavenly Father that you have given us in the holy Scriptures of the Old and New Testaments an authoritative and definitive revelation of yourself. We ask your forgiveness for times when we have presumed to disagree with what is written in Scripture. We pray for a new humility and a new obedience. We pray the same for the churches from which we come, to which we belong, that they may be truly biblical churches submissive to your authority. Hear us in our prayers, in the name and for the glory of our Lord and Saviour Jesus Christ. Amen.
Listen to it all.
Filed under: * Anglican - Episcopal * Christian Life / Church Life Parish Ministry Adult Education Ministry of the Ordained * Theology Christology Seminary / Theological Education Theology: Scripture
You can listen directly there and download the mp3 there.
Here are the questions to ponder after listening.
1) What are the ways you are not allowing yourself to be sent?
2) Jesus is alive by the power of his Holy Spirit. That same holy spirit lives with us and abides in us each and every day. Do we live like that? Love Like that? Are we guided by that? Does that describe your life right now, a life led by and abiding with the spirit of the living God?
3) Jesus is sovereign Lord in a world where it doesn't much look like he's in charge. Do you embrace that Jesus is King now even in the mess and unpredictability of life, even if you can't sense or see it?
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Now, if they who hold such views have authority to meet, your wisdom approved in Christ must see that, inasmuch as we do not approve their views, any permission of assembly granted to them is nothing less than a declaration that their view is thought more true than ours. For if they are permitted to teach their view as godly men, and with all confidence to preach their doctrine, it is manifest that the doctrine of the Church has been condemned, as though the truth were on their side. For nature does not admit of two contrary doctrines on the same subject being both true. How[,] then, could your noble and lofty mind submit to suspend your usual courage in regard to the correction of so great an evil? But even though there is no precedent for such a course, let your inimitable perfection in virtue stand up at a crisis like the present, and teach our most pious emperor that no gain will come from his zeal for the Church on other points if he allows such an evil to gain strength from freedom of speech for the subversion of sound faith.
You may find the link here.
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Take Rose, for example. At the age of 19 and in her first year of university in a town near her home village, Rose and her family were among her tribemates who were targeted for ethnic cleansing.
Their only crime was to be born in the “H” tribe. The “L” tribe hated them for who they were and marked all their homes in the town for killing. Her two brothers were killed, but she survived because a Good Samaritan whisked her to the airport and got her the only remaining seat available on a flight out of the war zone. She had never flown in an airplane, had only the clothes on her back, and didn’t know where she was going.
When she arrived at her unknown destination, she didn’t speak any of the languages spoken there, except a few words of broken English. Someone asked her where she was going and all she could say was, “Take me to the closest Anglican church.” She grew up in a home of committed Anglican Christians so that’s the only thing she could think of.
She ended up in the office of a Church of Uganda Bishop. He and his wife “adopted” her and took her into their family.
Read it all.
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By his ascension to the right hand of the Father, Jesus becomes the head of his body the Church. For the Holy Spirit, who animates the Church, is the gift of the ascended Christ. Ascension makes Pentecost possible.
Moreover, this gift of the Spirit is not a one-time occurrence, whether at Pentecost or at an individual’s baptism or confirmation. The ascended Lord is the ongoing source of spiritual gifts that enliven and build up his body.
As chapter four of the Letter to the Ephesians teaches: “when he ascended on high … he gave gifts.” The ascension bespeaks the ongoing agency of Jesus “who always lives and makes intercession for us.”
Read it all.
If the Ascension means the departure of the Lord Jesus, why celebrate it? Who rejoices over the loss of a loved one? Clearly this is not a day to remember what was lost. We celebrate what was gained.
For the first time, our humanity, the nature assumed by Christ, has been taken into the Godhead. This is a coming of age for the human race, something akin to the removal of training wheels.
Here, the sainted scholars of the Church diverge a bit. It’s not clear whether we were created to enjoy the very life of God, or if this is the gladsome result of the Incarnation. Put another way, we don’t know whether the Incarnation, and the resultant glorification of our humanity, happened because of sin, or despite it. Either way, as it did happen, Christ took on our humanity so that we might share his divinity. Today, in him, our humanity is first raised to that height.
Read it all.
Jesus hasn’t just gone away. He has gone deeper into the heart of reality – our reality and God’s. He has become far more than a visible friend and companion; he has shown himself to be the very centre of our life, the source of our loving energy in the world and the source of our prayerful, trustful waiting on God. He has made us able to be a new kind of human being, silently and patiently trusting God as a loving parent, actively and hopefully at work to make a difference in the world, to make the kind of difference love makes.
So if the world looks and feels like a world without God, the Christian doesn’t try to say, ‘It’s not as bad as all that’, or seek to point to clear signs of God’s presence that make everything all right. The Christian will acknowledge that the situation is harsh, even apparently unhopeful – but will dare to say that they are willing to bring hope by what they offer in terms of compassion and service. And their own willingness and capacity for this is nourished by the prayer that the Spirit of Jesus has made possible for them.
The friends of Jesus are called, in other words, to offer themselves as signs of God in the world – to live in such a way that the underlying all-pervading energy of God begins to come through them and make a difference.
Read it all.
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Rowan Williams * Christian Life / Church Life Church Year / Liturgical Seasons Ascension Parish Ministry Ministry of the Ordained Preaching / Homiletics * Theology Christology
The readers may learn out of our Institutions what profit we reap by the ascension of Christ. Notwithstanding, because it is one of the chiefest points of our faith, therefore doth Luke endeavor more diligently to prove the same; yea, rather, the Lord himself meant to put the same out of all doubt, when as he hath ascended so manifestly, and hath confirmed the certainty of the same by other circumstances. For, if so be it he had vanished away secretly, then might the disciples have doubted what was become of him; but now, sith that they, being in so plain a place, saw him taken up with whom they had been conversant, whom also they heard speak even now, whom they beheld with their eyes, whom also they see taken out of their sight by a cloud, there is no cause why they should doubt whither he was gone. Furthermore, the angels are there also to bear witness of the same. And it was needful that the history should have been set down so diligently for our cause, that we may know assuredly, that although the Son of God appear nowhere upon earth, yet doth he live in the heavens. And this seemeth to be the reason why the cloud did overshadow him, before such time as he did enter into his celestial glory; that his disciples being content with their measure might cease to inquire any further. And we are taught by them that our mind is not able to ascend so high as to take a full view of the glory of Christ; therefore, let this cloud be a mean to restrain our boldness, as was the smoke which was continually before the door of the tabernacle in the time of the law.
Listen to it all (It begins with the reading of the gospel by the Rev. Fred Berkaw) [It is an MP3 file]. It occurred on the occasion of the Bishop's confirmation visit to Saint Paul's in Summerville, South Carolina in times past.
He speaks of a memory from 1960 and later there comes this quote to whet your appetite:
"What is astonishing to me I suppose is that we in the church make so little of the Ascension of our Lord."
Filed under: * Anglican - Episcopal * Christian Life / Church Life Church Year / Liturgical Seasons Ascension Parish Ministry Ministry of the Ordained Preaching / Homiletics * South Carolina * Theology Christology
Ascension theology turns at this point to the Eucharist, for in celebrating the eucharist the church professes to know how the divine presents itself in our time, and how the question of faithfulness is posed. Eucharistically, the church acknowledges that Jesus has heard and has answered the upward call; that, like Moses, he has ascended into that impenetrable cloud overhanging the mountain. Down below, rumours of glory emanate from the elders, but the master himself is nowhere to be seen. He is no longer with his people in the same way he used to be. Yet he is with them, in the Spirit.--Douglas Farrow, Ascension Theology (New York: T and T Clark, 2011), p. 64
The same week that Kate Grosmaire visited the hospital where her 18-year-old daughter lay in a coma from a gunshot wound to the head, she visited the jail where the shooter was being held by police.
Even before they took Ann off life support, the Grosmaires knew wanted to forgive her murderer, her high school boyfriend Conor McBride.
“Conor has said that act could not have been anything but from God because people alone can’t do that; it has to be from God,” said Kate, who still talks to McBride on the phone once a week. “That was the start of his salvation.”
Since Ann’s death in 2010, Kate and husband Andy Grosmaire have become advocates for an approach to criminal punishment called restorative justice. In their daughter’s murder case, the Catholic couple learned they could push for lighter charges than life in prison.
Read it all.
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You can listen directly or download--at the link here (and if anyone has difficulty the download link is there)
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As the people of a missionary God, we are entrusted to participate in the world the same way He does—by committing to be His ambassadors. Missional is the perspective to see people as God does and to engage in the activity of reaching them. The church on mission is the church as God intended.
Instead, churches have become little more than suppliers of religious goods and services. They are more concerned with crafting a good service (music, preaching, ambience, etc) to keep their clients happy. And as a result, we have a disengaged and an uninvolved church.
Read it all.
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You can listen directly there and and download the mp3 there. The sermon proper starts about 10 seconds in.
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You can find the link at the page here or the MP3 there; listening to Gary Beson's sermon is recommended, it comes at about 31 minutes.
This is what we mean by cheap grace, the grace which amounts to the justification of sin without the justification of the repentant sinner who departs from sin and from whom sin departs. Cheap grace is not the kind of forgiveness of sin which frees us from the toils of sin. Cheap grace is the grace we bestow on ourselves.--Dietrich Bonhoeffer, The Cost of Discipleship
Cheap grace is the preaching of forgiveness without requiring repentance, baptism without Church discipline, Communion without confession, absolution without contrition. Cheap grace is grace without discipleship, grace without the Cross, grace without Jesus Christ, living and incarnate.
Costly grace is the treasure hidden in the field; for the sake of it a man will gladly go and sell all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble, it is the call of Jesus Christ at which the disciple leaves his nets and follows Him.
Costly grace is the gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock.
Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin and grace because it justifies the sinner. Above all, it is costly because it cost God the life of His son: 'ye were bought at a price,' and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon His Son too dear a price to pay for our life, but delivered Him up for us. Costly grace is the Incarnation of God.
The Christian claim from the beginning was that the question of Jesus's resurrection was a question, not of the internal mental and spiritual states of his followers a few days after his crucifixion, but about something that had happened in the real, public world.
This "something" left, not just an empty tomb, but a broken loaf at Emmaus and footprints in the sand by the lake among its physical mementoes. It also left his followers with a lot of explaining to do, but with a transformed worldview which is only explicable on the assumption that something really did happen, even though it stretched their existing worldviews to breaking point.
What I want to do here is to examine this early Christian claim, to ask what can be said about it historically, and to enquire, more particularly, what sort of "believing" we are talking about when we ask whether we - whether "we" be scientists or historians or mathematicians or theologians - can "believe" that which "the resurrection" actually refers to.
Read it all from ABC Australia.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Christian Life / Church Life Church Year / Liturgical Seasons Easter * Theology Christology Eschatology Theology: Scripture
I believe the story. With my head, looking at the evidence and thinking logically as a person who was a research physicist for twenty-five years, I believe it. And after listening to the testimony of people – from beggars to kings -- through all the ages who had concluded that the story is true, I believe it. And at the innermost levels of my heart, where the deepest truths reside but are not easily put into words, I believe it is true.
And that is why I know that I will see my mother again someday. It’s not just wishful thinking, some little tale I’ve fooled myself with because I can’t face the cold hard facts of life. Yes, I will see Della Mae, and I am convinced that it will be a day of great victory and joy. St. Paul says that it will be like putting on a crown, and St. John says that it will be a time when every tear will be wiped away from my eyes. That’s what will happen someday to me. But what Jesus did affects me right here today also -- I know that this Jesus who overcame death and the grave has promised not to leave me here twisting in the wind. He is with me every day, through his Spirit, to guide me, comfort me, embolden me, and use me for his glory and to serve his people, right here, right now.
Read it all.
...particularly when we look at the disciples, the watered-down resurrection doesn’t seem credible at all. Remember that the Gospel of John (whose author had little to gain by making the disciples, future leaders of the early church, look bad) notes that the disciples were so frightened that they barricaded themselves behind locked doors after Jesus’s death. They had good reason to be. “If the authorities dealt that way with Jesus, who had so many people supporting him,” they must have thought, “what will they do to us?” Even before the crucifixion Peter shrank in fear from being identified as a follower of Jesus. Imagine how their fear would have intensified after witnessing the Romans’ brutal execution of their master.
With one exception, all of Jesus’s male followers were so terrified that they shrank from standing at the foot of the cross, unable to accompany Jesus during his final hours. Their reluctance may have stemmed from an inability to watch the agonizing death of their friend, but much was out of fear of being identified as a follower of an enemy of Rome. (The women, showed no such fear, though the situation may have posed less danger for them.)
The disciples were terrified. So does it seem credible that something as simple as sitting around and remembering Jesus would snap them out of their abject fear? Not to me. Something incontrovertible, something undeniable, something visible, something tangible, was necessary to transform them from fearful to fearless.
This is one of the most compelling “proofs” of the Resurrection.
Read it all.
In this tomb, also, you may see, A pledge to us...Yes, verily, it is a pledge,
Of Christ's power to raise us to a spiritual life — The resurrection of Christ is set forth in the Scriptures as a pattern of that which is to be accomplished in all his followers; and by the very same power too, that effected that. In the Epistle to the Ephesians, St. Paul draws the parallel with a minuteness and accuracy that are truly astonishing. He prays for them, that they may know what is the exceeding greatness of God's power to us-ward who believe, according to the working of his mighty power which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places." And then he says, concerning them, "God, who is rich in mercy, of his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, and hath raised us usi together, and made us sit together in heavenly places in Christ Jesus^" Here, I say, you see Christ dead, quickened, raised, and seated in glory; and his believing people quickened from their death in sins, and raised with him, and seated too with him in the highest heavens. The same thing is stated also, and the same parallel is drawn in the Epistle to the Romans ; where it is said, "We are buried with Christ by baptism into death; that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." But can this be effected in us ? I answer, Behold the tomb ! Who raised the Lord Jesus? He himself said, " I have power to lay down my life, and power to take it up again...."
--"Horae homileticae, Sermon 1414
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I can bring it so neare; but onely the worthy hearer, and the worthy receiver, can call this Lord this Jesus, this Christ, Immanuel God with us; onely that virgin soule, devirginated in the blood of Adam but restored in the blood of the Lambe hath this Ecce, this testimony, this assurance, that God is with him; they that have this Ecce, this testimony, in a rectified conscience, are Godfathers to this child Jesus and may call him Immanuel God with us for as no man can deceive God, so God can deceive no man; God cannot live in the darke himself neither can he leave those who are his in the darke: If he be with thee he will make thee see that he is with thee and never goe out of thy sight, till he have brought thee, where thou canst never goe out of his.
--John Donne (1572-1631), Preached at St. Pauls, upon Christmas Day, in the Evening, 1624
In the earliest days of Christianity an ‘apostle’ was first and foremost a man who claimed to be an eyewitness of the Resurrection. Only a few days after the Crucifixion when two candidates were nominated for the vacancy created by the treachery of Judas, their qualification was that they had known Jesus personally both before and after His death and could offer first-hand evidence of the Resurrection in addressing the outer world (Acts 1:22). A few days later St Peter, preaching the first Christian sermon, makes the same claim—‘God raised Jesus, of which we all (we Christians) are witnesses’ (Acts 2:32). In the first Letter to the Corinthians, St Paul bases his claim to apostleship on the same ground—‘Am I not an apostle? Have I not seen the Lord Jesus?’ (1:9).
As this qualification suggests, to preach Christianity meant primarily to preach the Resurrection. . . . . The Resurrection is the central theme in every Christian sermon reported in the Acts. The Resurrection, and its consequences, were the ‘gospel’ or good news which the Christians brought: what we call the ‘gospels’, the narratives of Our Lord’s life and death, were composed later for the benefit of those who had already accepted the gospel. They were in no sense the basis of Christianity: they were written for those already converted. The miracle of the Resurrection, and the theology of that miracle, comes first: the biography comes later as a comment on it. . . . . The first fact in the history of Christendom is a number of people who say they have seen the Resurrection. If they had died without making anyone else believe this ‘gospel’ no gospels would ever have been written.
--C.S. Lewis, Miracles, Chapter 15, Miracles of the New Creation
And this is where the oddity of today’s celebration touches our lives in challenging ways. If I may speak personally, I find it increasingly difficult to resist the onslaught of information that is directed at me or required from me. My life feels as though it is regulated to the point of near extinction, by Government, by economic responsibility, by social and cultural suspicion, by commercial bureaucracy. And this is before I start on the day job! My space as a human being sometimes feels so thoroughly invaded and occupied that I just want to switch off, cut the wifi, abandon the mobile, stop the emails, and regain some quality of human and spiritual equilibrium.
It is no wonder that so high a percentage of young people in Britain today register anxiety as a dominant emotion. The tank of our potential for human flourishing is cluttered up with too much stuff. It’s as though we’ve filled the empty tomb so full with an unhappy blend of debt, regulation, kitsch memorabilia, and a craving for novelty, that there is no longer any expectation of room for glory, space for mystery, allowance for the confounding of limited expectation.
This is a situation that was recently described by Jonathan Sacks, in his masterly book, Not in God’s name, where he observes that we have attained “unprecedented achievements in knowledge, freedom, life expectancy and affluence….[and] the result is that the twenty-first century has left us with a maximum of choice and a minimum of meaning”.
Which is why the symbol of the empty tomb is so powerful and haunting. Here is the sign of our mortality and death. One day the frame of this body will come to resemble that tomb, when the breath stops and the agency of control and demand is lifted from us. Then, as now when we celebrate the dawn of Easter glory and the glory of life, the very breath of God will be able to fill the space within us, to satisfy our deepest longing, to give freedom to our best and greatest loves, to perfect our every thought and deed that has already expanded the meaning of goodness, truth and justice.
As Easter celebrations begin, those of you who gave up alcohol, sweets, cakes and biscuits, can look forward to your Easter gin and tonic, the glass of remarkable claret, and unbridled pleasure as you accept the offer of a chocolate after lunch. This is your enactment of the reception of divine love in the glory of resurrection; you have made an empty space in your appetites and desires, in order to rehearse what it will be like to receive, all over again, a perfect and eternal gift in the new creation that evokes something you have already known so well. The full to overflowing font is the symbol of that perfect gift and what resurrection means. It is the recovery of our total capacity to expand into the divine life of God, as in baptism we are united with Jesus Christ: “In him the whole fullness of divinity dwells in bodily form, and you have come to fullness in him” – is how St Paul describes it (Col. 2.9) So, happy Easter. Savour the gin, raise a toast to the CofE with the claret, enjoy the chocolate, and expand into the freedom of a bank holiday. But more than these transient celebrations, attend to the eternal fulfilment they betoken. Don’t run away from the empty tomb; it is your destiny. Let its haunting beauty inspire you. Make space for the glory of God to begin its transformative effect in your life now.
Read it all (emphasis mine).
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Thomas the Twin became Thomas the Witness, and that required an integrated intelligence of what had happened, seeing and touching and hearing to establish faith. But Thomas the Witness became Thomas the Apostle and Martyr, and no one can be an apostle and martyr without venturing beyond what is understood through sight and touch and hearing. And so the blessing Jesus pronounces on those who believe without seeing, will apply later on to Thomas, too.
"Blessed are those who have not seen and yet believe." What we are to do, what we are to suffer, is not shown to us in advance when we are sent out on our mission. If it were, it would not be a mission. There is none of us, however assured and convinced of the truth of the resurrection faith, who will not at some point have to live without knowing.
The blessing is for all of us, for we are all sent to engage with a world of which we have no foreknowledge. Neither the risks nor the possible achievements have been explained to us in advance.
Faith may look for a well-grounded confidence, but when it has won its confidence, it ventures upon it. That is why faith is active and potent, a force for the condemnation of sin and the liberation of bound souls. It is for that that the Holy Spirit is given.
Read it all.
Today that question, that debate—Did Jesus really rise from the dead historically, bodily?—is not as prominent or as intense because, at one level, people feel that it doesn’t matter to them, because different people believe in different things, and maybe it happened, maybe it didn’t; and if it did, or didn’t, and that helps you get along in life, fine; but it doesn’t make much difference to me. I may or may not call myself a Christian, and if the resurrection seems helpful to me, I may believe it; and if it doesn’t, then I won’t, and I don’t think any body should tell me that I have to.
Behind those two different kinds of unbelief—the kind from 40 years ago and the kind from the present day—is a different set of assumptions. For example, in my college days the assumption pretty much still held sway, though it was starting to give way with the rise of existentialism, that there are fixed, closed natural laws, that make the world understandable and scientifically manageable, and these laws do not allow the truth of the claim that someone has risen from the dead to live forever. That was a commonly held assumption: The modern world with its scientific understanding of natural laws does not allow for resurrections. So unbelief was often rooted in that kind of assumption.
But today, that’s not the most common working assumption. Today the assumption is not that there are natural laws outside of me forbidding the resurrection of Jesus, but there is a personal law inside of me that says: I don’t have to adapt my life to anything I don’t find helpful. Or you could state it another way: Truth for me is what I find acceptable and helpful.
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Christ himself pointed out the benefit of his sufferings and resurrection when he said to the women in Mt 28, 10 - "Fear not: go tell my brethren that they depart into Galilee, and there shall they see me." These are the very first words they heard from Christ after his resurrection from the dead, by which he confirmed all the former utterances and loving deeds he showed them, namely, that his resurrection avails in our behalf who believe, so that he therefore anticipates and calls Christians his brethren, who believe it, and yet they do not, like the apostles, witness his resurrection.
The risen Christ waits not until we ask or call on him to become his brethren. Do we here speak of merit, by which we deserve anything? What did the apostles merit? Peter denied his Lord three times; the other disciples all fled from him; they tarried with him like a rabbit does with its young. He should have called them deserters, yea, betrayers, reprobates, anything but brethren. Therefore this word is sent to them through the women out of pure grace and mercy, as the apostles at the time keenly experienced, and we experience also, when we are mired fast in our sins, temptations and condemnation.
These are words full of all comfort that Christ receives desperate villains as you and I are and calls us his brethren. Is Christ really our brother, then I would like to know what we can be in need of? Just as it is among natural brothers, so is it also here. Brothers according to the flesh enjoy the same possessions, have the same father, the one inheritance, otherwise they would not be brothers: so we enjoy with Christ the same possessions, and have in common with him one Father and one inheritance, which never decreases by being distributed, as other inheritances do; but it ever grows larger and larger; for it is a spiritual inheritance. But an earthly inheritance decreases when distributed among many persons. He who has a part of this spiritual inheritance, has it all.
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[Easter]...is the proclamation of a war already won. The war is at an end – even though here and there troops are still shooting, because they have not heard anything yet about the capitulation. The game is won, even though the player can still play a few further moves. Actually he is already mated. The clock has run down, even though the pendulum still swings a few times this way and that. It is in this interim space that we are living: the old is past, behold it has all become new. The Easter message tells us that our enemies, sin, the curse and death, are beaten. Ultimately they can no longer start mischief. They still behave as though the game were not decided, the battle not fought; we must still reckon with them, but fundamentally we must cease to fear them anymore. If you have heard the Easter message, you can no longer run around with a tragic face and lead the humourless existence of a man who has no hope. One thing still holds, and only this one thing is really serious, that Jesus is the Victor. A seriousness that would look back past this, like Lot’s wife, is not Christian seriousness. It may be burning behind – and truly it is burning – but we have to look, not at it, but at the other fact, that we are invited and summoned to take seriously the victory of God’s glory in this man Jesus and to be joyful in Him. Then we may live in thankfulness and not in fear.--Karl Barth Dogmatics in Outline (New York: Harper and Row, 1959), p. 123
“If to be warmed,” T.S. Eliot reminds us in Four Quartets, “then I must freeze / And quake in frigid purgatorial fires / Of which the flame is roses, and the smoke is briars.”
In short, it is only by our willingness to pass through the dark night of a cross that cannot be circumvented that we may find ourselves looking without shame upon the face of God. “For love to be real,” Blessed Mother Teresa warns, “it must cost, it must hurt, it must empty us of self.” And it is never too soon to get started. Nor, come to think of it, too late—unless one is already dead. (“It is too late!” cries Longfellow, the poet, lamenting the swift passage of time. But then adds: “Ah, nothing is too late / Till the tired heart shall cease to palpitate.”) And since, as Leon Bloy reminds us, “Christ will remain in agony until the end of time,” there may yet be time.
And so, as always, it will require the mindset of a servant; one who in looking to be first must search out the last. That at least is how Jesus sets about explaining the hidden peripeties of the gospel, showing us by his life and death how “the Son of Man did not come to be served but to serve and to give his life as a ransom for the many” (Mt 20:28).
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But reality is more powerful, deep and penetrating.
How much Jesus loves me is a better story than how much I'm trying to love myself.
The greatness of the creator is a better story than the reflected greatness of the creation.
Grace is a better story than success.
The cross is a better story than recovery.
The resurrection is a better story than anything.
And – one more thing – it's true.
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“The compelling evidence for me is the unanimous testimony of all the apostles and even a former persecutor like St. Paul,” said Brant Pitre, assistant professor of theology at Our Lady of Holy Cross College in New Orleans. “There was no debate in the first century over whether Jesus was resurrected or not.”
Scholars say that the witnesses to Christ’s resurrection are compelling for a variety of reasons.
“People will seldom die even for what they know to be true. Twelve men don’t give up their lives for a lie,” said Ray, who recently returned from France, where he was filming his “Footprints of God” series at the amphitheater in Lyon, the site of a persecution in A.D. 177. “The martyrs of Lyon underwent two days of torture and all they would say is, ‘I am a Christian.’ They knew the resurrection was true and didn’t question it.”
Barber also highlighted the diversity of sources and how they include different details as well as passages that do not paint the disciples in the best light.
“In the Road to Emmaus story, they write that they didn’t recognize him,” said Barber. “Our Biblical accounts are our best evidence.”
Several of the scholars pointed to 1 Corinthians, where Paul states that Christ appeared to 500 people.
“Some want to shy away from the Gospels because they say they were written later,” explained Barber. “If you want to believe that they were written later, then why wouldn’t the Gospels have made use of this piece of evidence from 1 Corinthians?” asked Barber.
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Without a doubt, at the center of the New Testament there stands the Cross, which receives its interpretation from the Resurrection.
The Passion narratives are the first pieces of the Gospels that were composed as a unity. In his preaching at Corinth, Paul initially wants to know nothing but the Cross, which "destroys the wisdom of the wise and wrecks the understanding of those who understand", which "is a scandal to the Jews and foolishness to the gentiles". But "the foolishness of God is wiser than men, and the weakness of God is stronger than men" (I Cor 1:19, 23, 25).
Whoever removes the Cross and its interpretation by the New Testament from the center, in order to replace it, for example, with the social commitment of Jesus to the oppressed as a new center, no longer stands in continuity with the apostolic faith.
–Hans Urs von Balthasar (1905-1988), A Short Primer For Unsettled Laymen
..the Christmas story is largely nonthreatening to nonbelievers: Jesus in the manger, surrounded by Mary and Joseph and the adoring shepherds, is easy to take. As the Gospels of Matthew and Luke recount, there was no little danger involved for Mary and Joseph. But for the most part, it can be accepted as a charming story. Even nonbelievers might appreciate the birth of a great teacher.
By contrast, the Easter story is both appalling and astonishing: the craven betrayal of Jesus by one of his closest followers, the triple denial by his best friend, the gruesome crucifixion and the brutal end to his earthly life. Then, of course, there is the stunning turnaround three days later.
Easter is not as easy to digest as Christmas. It is harder to tame. Anyone can be born, but not everyone can rise from the dead.
Yet the Easter story, essential as it is for Christian belief, can be a confusing one, even for believers. To begin with, the Gospel accounts of Jesus’ appearances after the Resurrection can seem confounding, even contradictory. They are mysterious in the extreme.
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Filed under: * Christian Life / Church Life Church Year / Liturgical Seasons Easter * Culture-Watch Religion & Culture * Theology Apologetics Christology Eschatology Theology: Scripture
Jesus of Nazareth was certainly dead by the Friday evening; Roman soldiers were professional killers and wouldn't have allowed a not-quite-dead rebel leader to stay that way for long. When the first Christians told the story of what happened next, they were not saying: “I think he's still with us in a spiritual sense” or “I think he's gone to heaven”. All these have been suggested by people who have lost their historical and theological nerve.
The historian must explain why Christianity got going in the first place, why it hailed Jesus as Messiah despite His execution (He hadn't defeated the pagans, or rebuilt the Temple, or brought justice and peace to the world, all of which a Messiah should have done), and why the early Christian movement took the shape that it did. The only explanation that will fit the evidence is the one the early Christians insisted upon - He really had been raised from the dead. His body was not just reanimated. It was transformed, so that it was no longer subject to sickness and death.
Let's be clear: the stories are not about someone coming back into the present mode of life. They are about someone going on into a new sort of existence, still emphatically bodily, if anything, more so. When St Paul speaks of a “spiritual” resurrection body, he doesn't mean “non-material”, like a ghost. “Spiritual” is the sort of Greek word that tells you,not what something is made of, but what is animating it. The risen Jesus had a physical body animated by God's life-giving Spirit. Yes, says St Paul, that same Spirit is at work in us, and will have the same effect - and in the whole world.
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Question 45: What does the "resurrection" of Christ profit us?
Answer: First, by his resurrection he has overcome death, that he might make us partakers of that righteousness which he had purchased for us by his death; secondly, we are also by his power raised up to a new life; and lastly, the resurrection of Christ is a sure pledge of our blessed resurrection.
Footnotes: [For "first"] 1 Cor.15:16 For if the dead rise not, then is not Christ raised: Rom.4:25 Who was delivered for our offences, and was raised again for our justification. 1 Pet.1:3 Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, [for "secondly'] Rom.6:4 Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Col.3:1 If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Col.3:3 For ye are dead, and your life is hid with Christ in God. Eph.2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) Eph.2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: [for "lastly"] 1 Cor.15:12 Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 1 Cor.15:20 But now is Christ risen from the dead, and become the firstfruits of them that slept. 1 Cor.15:21 For since by man came death, by man came also the resurrection of the dead. Rom.8:11 But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.
The resurrection was as inconceivable for the first disciples, as impossible for them to believe, as it is for many of us today. Granted, their reasons would have been different from ours. The Greeks did not believe in resurrection; in the Greek worldview, the afterlife was liberation of the soul from the body. For them, resurrection would never be part of life after death. As for the Jews, some of them believed in a future general resurrection when the entire world would be renewed, but they had no concept of an individual rising from the dead. The people of Jesus’ day were not predisposed to believe in resurrection any more than we are.
Celsus, a Greek philosopher who lived in the second century A.D., was highly antagonistic to Christianity and wrote a number of works listing arguments against it. One of the arguments he believed most telling went like this: Christianity can’t be true, because the written accounts of the resurrection are based on the testimony of women—and we all know women are hysterical. And many of Celsus’ readers agreed: For them, that was a major problem. In ancient societies, as you know, women were marginalized, and the testimony of women was never given much credence.
Do you see what that means? If Mark and the Christians were making up these stories to get their movement off the ground, they would never have written women into the story as the first eyewitnesses to Jesus’ empty tomb. The only possible reason for the presence of women in these accounts is that they really were present and reported what they saw. The stone has been rolled away, the tomb is empty and an angel declares that Jesus is risen.
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Sam believes that Gandalph has fallen a catastrophic distance and has died. But in the end of the story, with Sam having been asleep for a long while and then beginning to regain consciousness, Gandalf stands before Sam, robed in white, his face glistening in the sunlight, and says:
"Well, Master Samwise, how do you feel?"-- J.R.R. Tolkien (1892-1973), The Return of the King
But Sam lay back, and stared with open mouth, and for a moment, between bewilderment and great joy, he could not answer. At last he gasped: "Gandalf! I thought you were dead! But then I thought I was dead myself. Is everything sad going to come untrue? What's happened to the world?"
"A great shadow has departed," said Gandalf, and then he laughed, and the sound was like music, or like water in a parched land; and as he listened the thought came to Sam that he had not heard laughter, the pure sound of merriment, for days without count. It fell upon his ears like the echo of all the joys he had ever known. But he himself burst into tears. Then as a sweet rain will pass down a wind of spring and the sun will shine out the clearer, his tears ceased, and his laughter welled up, and laughing he sprang from bed... "How do I feel?" he cried." Well, I don't know how to say it. I feel, I feel" --he waved his arms in the air-- "I feel like spring after winter, and sun on the leaves; and like trumpets and harps and all the songs I have ever heard!"
The Resurrection is the eucatastrophe of the story of the Incarnation — This story begins and ends in joy.
-- J.R.R. Tolkien (1892-1973)
This is the real meaning of Easter...
No tabloid will ever print the startling news that the mummified body of Jesus of Nazareth has been discovered in old Jerusalem. Christians have no carefully embalmed body enclosed in a glass case to worship. Thank God, we have an empty tomb.
The glorious fact that the empty tomb proclaims to us is that life for us does not stop when death comes. Death is not a wall, but a door. And eternal life which may be ours now, by faith in Christ, is not interrupted when the soul leaves the body, for we live on...and on.
There is no death to those who have entered into fellowship with him who emerged from the tomb. Because the resurrection is true it is the most significant thing in our world today. Bringing the resurrected Christ into our lives, individual and national, is the only hope we have for making a better world.
"Because I live ye shall live also."
That is the real meaning of Easter.
--Peter Marshall (1902-1949), The First Easter
On Holy Saturday we enter into the mystery. Today we contemplate Jesus, there in the tomb, dead. In that tomb, he is dead, exactly the way each of us will be dead. We don't easily contemplate dying, but we rarely contemplate being dead. I have had the blessed experience of being with a number of people who have died, of arriving at a hospital shortly after someone has died, of attending an autopsy, and of praying with health sciences students over donated bodies in gross anatomy class. These were powerful experiences because they all brought me face-to-face with the mystery of death itself. With death, life ends. Breathing stops, and in an instant, the life of this person has ended. And, in a matter of hours, the body becomes quite cold and life-less - dramatic evidence, to our senses, that this person no longer exists. All that is left is this decaying shell that once held his or her life.
Death is our ultimate fear. Everything else we fear, every struggle we have, is some taste of, some chilling approach to, the experience of losing our life. This fear is responsible for so much of our lust and greed, so much of our denial and arrogance, so much of our silly clinging to power, so much of our hectic and anxiety-driven activity. It is the one, inevitable reality we all will face. There is not enough time, money, joy, fulfillment, success. Our physical beauty and strength, our mental competency and agility, all that we have and use to define ourselves, slip away from us with time. Our lives are limited. Our existence, in every way we can comprehand it, comes to an end. We will all die. In a matter of time, all that will be left of any of us is a decomposing body.
Today is a day to soberly put aside the blinders we have about the mystery of death and our fear of it. Death is very real and its approach holds great power in our lives. The "good news" we are about to celebrate has no real power in our lives unless we have faced the reality of death. To contemplate Jesus' body, there in that tomb, is to look our death in the face, and it is preparation for hearing the Gospel with incredible joy. That we are saved from the ultimate power of sin and of death itself comes to us as a great relief, as a tremendous liberation. If Jesus lives, you and I will live! The mystery of death, which we contemplate today, will be overcome - we will live forever!
This ultimate solidarity is the final point and the goal of that first 'descent,' so clearly described in the Scriptures, into a 'lower world' which, with Augustine, can already be characterised, by way of contrast with heaven, as infernum. Thomas Aquinas will echo Augustine here. For him, the necessity whereby Christ had to go down to Hades lies not in some insufficiency of the suffering endured on the Cross but in the fact that Christ has assumed all the defectus of sinners...Now the penalty which the sin of man brought on was not only the death of the body. It was also a penalty affected the soul, for sinning was also the soul's work, and the soul paid the price in being deprived of the vision of God. As yet unexpiated, it followed that all human beings who lived before the coming of Christ, even the holy ancestors, descended into the infernum. And so, in order to assume the entire penalty imposed upon sinners, Christ willed not only to die, but to go down, in his soul, ad infernum. As early as the Fathers of the second century, this act of sharing constituted the term and aim of the Incarnation. The 'terrors of death' into which Jesus himself falls are only dispelled when the Father raises him again...He insists on his own grounding principle, namely, that only what has been endured is healed and saved.
That the Redeemer is solidarity with the dead, or, better, with this death which makes of the dead, for the first time, dead human beings in all reality- this is the final consequence of the redemptive mission he has received from the Father. His being with the dead is an existence at the utmost pitch of obedience, and because the One thus obedient is the dead Christ, it constitutes the 'obedience of a corpse' (the phrase is Francis of Assisi's) of a theologically unique kind. By it Christ takes the existential measure of everything that is sheerly contrary to God, of the entire object of the divine eschatological judgment, which here is grasped in that event in which it is 'cast down' (hormemati blethesetai, Apocalypse 18, 21; John 12; Matthew 22, 13). But at the same time, this happening gives the measure of the Father's mission in all its amplitude: the 'exploration' of Hell is an event of the (economic) Trinity...This vision of chaos by the God-man has become for us the condition of our vision of Divinity. His exploration of the ultimate depths has transformed what was a prison into a way.
--Hans Urs von Balthasar (1905-1988), Mysterium Paschale: The Mystery of Easter [emphasis mine]
In this empty hallway, there’s nothing expected of us at this moment. The work is out of our hands, and all we can do is wait, breathe, look around. People sometimes feel like this when they’ve been up all night with someone who’s seriously ill or dying, or when they’ve been through a non-stop series of enormously demanding tasks. A sort of peace, but more a sort of ‘limbo’, an in-between moment. For now, nothing more to do; tired, empty, slightly numbed, we rest for a bit, knowing that what matters is now happening somewhere else.
–Archbishop of Canterbury Rowan Williams
Yet, there was one large omission that set all other truth dangerously at risk: the omission of holy rest. The refusal to be silent. The obsessive avoidance of emptiness. The denial of any experience and any people in the least bit suggestive of godforsakenness.
It was far more than an annual ignorance on Holy Saturday; it was religiously fueled, weekly arrogance. Not only was the Good Friday crucifixion bridged to the Easter resurrection by this day furious with energy and lucrative with reward, but all the gospel truths were likewise set as either introductions or conclusions to the human action that displayed our prowess and our virtue every week of the year. God was background to our business. Every gospel truth was maintained intact and all the human energy was wholly admirable, but the rhythms were all wrong, the proportions wildly skewed. Desolation—and with it companionship with the desolate, from first-century Semites to twentieth-century Indians—was all but wiped from consciousness.
But there came a point at which I was convinced that it was critically important to pay more attention to what God does than what I do; to find daily, weekly, yearly rhythms that would get that awareness into my bones. Holy Saturday for a start. And then, times to visit people in despair, and learn their names, and wait for resurrection.
Embedded in my memory now is this most poignant irony: those seven or eight Indians, with the Thunderbird empties lying around, drunk in the alley behind the Pastime Baron Saturday afternoon, while we Scandinavian Christians worked diligently late into the night, oblivious to the holiness of the day. The Indians were in despair, religious despair, something very much like the Holy Saturday despair narrated in the Gospels. Their way of life had come to nothing, the only buffalo left to them engraved on nickels, a couple of which one of their squaws had paid out that morning for four bony ham hocks. The early sacredness of their lives was a wasteland; and they, godforsaken as they supposed, drugged their despair with Thunderbird and buried their dead visions and dreams in the alley behind the Pastime, ignorant of the God at work beneath their emptiness.
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"By the grace of God" Jesus tasted death "for every one". In his plan of salvation, God ordained that his Son should not only "die for our sins" but should also "taste death", experience the condition of death, the separation of his soul from his body, between the time he expired on the cross and the time he was raised from the dead. The state of the dead Christ is the mystery of the tomb and the descent into hell. It is the mystery of Holy Saturday, when Christ, lying in the tomb, reveals God's great sabbath rest after the fulfillment of man's salvation, which brings peace to the whole universe.
--The Catechism of the Roman Catholic Church, para. 624
…Suddenly all of them standing around the gallows know it: he is gone. Immeasurable emptiness (not solitude) streams forth from the hanging body. Nothing but this fantastic emptiness is any longer at work here. The world with its shape has perished; it tore like a curtain from top to bottom, without making a sound. It fainted away, turned to dust, burst like a bubble. There is nothing more but nothingness itself.
The world is dead.
Love is dead.
God is dead.
Everything that was, was a dream dreamt by no one. The present is all past. The future is nothing. The hand has disappeared from the clock’s face. No more struggle between love and hate, between life and death. Both have been equalized, and love’s emptying out has become the emptiness of hell. One has penetrated the other perfectly. The nadir has reached the zenith: nirvana.
Was that lightning?
Was the form of a Heart visible in the boundless void for a flash as the sky was rent, drifting in the whirlwind through the worldless chaos, driven like a leaf?
Or was it winged, propelled and directed by its own invisible wings, standing as lone survivor between the soulless heavens and the perished earth?
Chaos. Beyond heaven and hell. Shapeless nothingness behind the bounds of creation.
Is that God?
God died on the Cross.
Is that death?
No dead are to be seen.
Is it the end?
Nothing that ends is any longer there.
Is it the beginning?
The beginning of what? In the beginning was the Word. What kind of word? What incomprehensible, formless, meaningless word? But look: What is this light glimmer that wavers and begins to take form in the endless void? It has neither content nor contour.
A nameless thing, more solitary than God, it emerges out of pure emptiness. It is no one. It is anterior to everything. Is it the beginning? It is small and undefined as a drop. Perhaps it is water. But it does not flow. It is not water. It is thicker, more opaque, more viscous than water. It is also not blood, for blood is red, blood is alive, blood has a loud human speech. This is neither water nor blood. It is older than both, a chaotic drop.
Slowly, slowly, unbelievably slowly the drop begins to quicken. We do not know whether this movement is infinite fatigue at death’s extremity or the first beginning - of what?
Quiet, quiet! Hold the breath of your thoughts! It’s still much too early in the day to think of hope. The seed is still much too weak to start whispering about love. But look there: it is indeed moving, a weak, viscous flow. It’s still much too early to speak of a wellspring.
It trickles, lost in the chaos, directionless, without gravity. But more copiously now. A wellspring in the chaos. It leaps out of pure nothingness, it leaps out of itself.
It is not the beginning of God, who eternally and mightily brings himself into existence as Life and Love and triune Bliss.
It is not the beginning of creation, which gently and in slumber slips out of the Creator’s hands.
It is a beginning without parallel, as if Life were arising from Death, as if weariness (already such weariness as no amount of sleep could ever dispel) and the uttermost decay of power were melting at creation’s outer edge, were beginning to flow, because flowing is perhaps a sign and a likeness of weariness which can no longer contain itself, because everything that is strong and solid must in the end dissolve into water. But hadn’t it - in the beginning - also been born from water? And is this wellspring in the chaos, this trickling weariness, not the beginning of a new creation?
The magic of Holy Saturday.
The chaotic fountain remains directionless. Could this be the residue of the Son’s love which, poured out to the last when every vessel cracked and the old world perished, is now making a path for itself to the Father through the glooms of nought?
Or, in spite of it all, is this love trickling on in impotence, unconsciously, laboriously, towards a new creation that does not yet even exist, a creation which is still to be lifted up and given shape? Is it a protoplasm producing itself in the beginning, the first seed of the New Heaven and the New Earth?
The spring leaps up even more plenteously. To be sure, it flows out of a wound and is like the blossom and fruit of a wound; like a tree it sprouts up from this wound. But the wound no longer causes pain. The suffering has been left far behind as the past origin and previous source of today’s wellspring.
What is poured out here is no longer a present suffering, but a suffering that has been concluded–no longer now a sacrificing love, but a love sacrificed.
Only the wound is there: gaping, the great open gate, the chaos, the nothingness out of which the wellspring leaps forth. Never again will this gate be shut. Just as the first creation arose ever anew out of sheer nothingness, so, too, this second world - still unborn, still caught up in its first rising - will have its sole origin in this wound, which is never to close again.
In the future, all shape must arise out of this gaping void, all wholeness must draw its strength from the creating wound.
High-vaulted triumphal Gate of Life! Armored in gold, armies of graces stream out of you with fiery lances. Deep-dug Fountain of Life! Wave upon wave gushes out of you inexhaustible, ever-flowing, billows of water and blood baptizing the heathen hearts, comforting the yearning souls, rushing over the deserts of guilt, enriching over-abundantly, overflowing every heart that receives it, far surpassing every desire.
–Hans Urs von Balthasar (1905-1988)
The craftiness of Christ in taking the cross is of a piece with the hiddenness of God. The means he employed to secure the end he had in view left God hidden to all. His end was to bring out of human history a world-wide, non-ethnic community of human beings who have the character of God, expressed in Jesus himself and in agape love: a character spelled out in a many-sided way by the contents of the New Testament and the lives of the best of Christ-followers throughout the ages. Jesus accomplishes this objective by showing us how to return good for evil in a power beyond ourselves. That has to be something we freely want, however, and something we choose to develop the character for. The wisdom of the cross makes this possible.
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‘For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God.’ Paul’s classic challenge to the wisdom of the world echoes down the centuries and confronts us once more as we come face to face once more with the great events which not only stand at the heart of our faith but are etched into our geography and architecture, as this great building makes clear. One of the paradoxical signs of the continuing and urgent relevance of the message and meaning of the cross is that it is once more under attack from several directions; and we who today declare that we will be true to our ordination vows, and who will this evening and tomorrow commemorate those high and holy, disturbing and decisive events in the story of Jesus himself, must take a deep breath, summon up our courage, and learn again what it means to discover the wisdom of God in what the world counts foolishness, the power of God in what the world counts weakness.Read it all.
The first challenge comes from within, in the temptation to water down the message of the cross so that it becomes less offensive, more palatable to the ordinary sensible mind. We must of course acknowledge that many, alas, have offered caricatures of the biblical theology of the cross. It is all too possible to take elements from the biblical witness and present them within a controlling narrative gleaned from somewhere else, like a child doing a follow-the-dots puzzle without paying attention to the numbers and producing a dog instead of a rabbit. This is what happens when people present over-simple stories, as the mediaeval church often did, followed by many since, with an angry God and a loving Jesus, with a God who demands blood and doesn’t much mind whose it is as long as it’s innocent. You’d have thought people would notice that this flies in the face of John’s and Paul’s deep-rooted theology of the love of the triune God: not ‘God was so angry with the world that he gave us his son’ but ‘God so loved the world that he gave us his son’. That’s why, when I sing that interesting recent song and we come to the line, ‘And on the cross, as Jesus died, the wrath of God was satisfied’, I believe it’s more deeply true to sing ‘the love of God was satisfied’, and I commend that alteration to those of you who sing that song, which is in other respects one of the very few really solid recent additions to our repertoire.
But once we’ve got rid of the caricature, we are ready to face the reality, the reality of the foolishness and weakness, but in fact the wisdom and the power, of the cross of Jesus Christ.
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St. Bernard was so terror-stricken by Christ’s sufferings that he said: I imagined I was secure and I knew nothing of the eternal judgment passed upon me in heaven, until I saw the eternal Son of God took mercy upon me, stepped forward and offered himself on my behalf in the same judgment. Ah, it does not become me still to play and remain secure when such earnestness is behind those sufferings. Hence he commanded the women: “Weep not for me, but weep for yourselves, and for your children.” Lk 23, 28; and gives in the 31st verse the reason: “For if they do these things in the green tree, what shall be done in the dry?” As if to say: Learn from my martyrdom what you have merited and how you should be rewarded. For here it is true that a little dog was slain in order to terrorize a big one. Likewise the prophet also said: “All generations shall lament and bewail themselves more than him”; it is not said they shall lament him, but themselves rather than him. Likewise were also the apostles terror-stricken in Acts 2, 37, as mentioned before, so that they said to the apostles: “0, brethren, what shall we do?” So the church also sings: I will diligently meditate thereon, and thus my soul in me will exhaust itself.–Martin Luther (1483-1546)
Let man’s soul be a sphere, and then, in this,
Th’ intelligence that moves, devotion is ;
And as the other spheres, by being grown
Subject to foreign motion, lose their own,
And being by others hurried every day,
Scarce in a year their natural form obey ;
Pleasure or business, so, our souls admit
For their first mover, and are whirl’d by it.
Hence is’t, that I am carried towards the west,
This day, when my soul’s form bends to the East.
There I should see a Sun by rising set,
And by that setting endless day beget.
But that Christ on His cross did rise and fall,
Sin had eternally benighted all.
Yet dare I almost be glad, I do not see
That spectacle of too much weight for me.
Who sees Gods face, that is self-life, must die ;
What a death were it then to see God die ?
It made His own lieutenant, Nature, shrink,
It made His footstool crack, and the sun wink.
Could I behold those hands, which span the poles
And tune all spheres at once, pierced with those holes ?
Could I behold that endless height, which is
Zenith to us and our antipodes,
Humbled below us ? or that blood, which is
The seat of all our soul’s, if not of His,
Made dirt of dust, or that flesh which was worn
By God for His apparel, ragg’d and torn ?
If on these things I durst not look, durst I
On His distressed Mother cast mine eye,
Who was God’s partner here, and furnish’d thus
Half of that sacrifice which ransom’d us ?
Though these things as I ride be from mine eye,
They’re present yet unto my memory,
For that looks towards them ; and Thou look’st towards me,
O Saviour, as Thou hang’st upon the tree.
I turn my back to thee but to receive
Corrections till Thy mercies bid Thee leave.
O think me worth Thine anger, punish me,
Burn off my rust, and my deformity ;
Restore Thine image, so much, by Thy grace,
That Thou mayst know me, and I’ll turn my face.
–John Donne (1572-1631)
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Think of Jesus. His words are few. He is exhausted and in pain. Two words however remain: a word of mercy to the criminal who repents; a word of fidelity, handing himself to his Father, his mission completed.
Lord we live in a world filled with words. Perhaps never in history have there been so many words: spoken, printed, electronically stored or moving invisibly. Help us to realise that few words are necessary. Empty words foster empty hearts. There are realities which do not need words. Give us Lord the words to ask for forgiveness, the words which touch those things in our hearts we would not want anyone to hear, but things that keep us entrapped in sinfulness and isolation. Give us words to forgive, to be generous and loving.Open our heart in mercy to those who long for freedom. Keep us faithful like Jesus to what we are called to, to what is most noble and good in our lives.
In a world where everything has a shelf-life and what we dislike can be quickly discarded, help us to learn that singular characteristic of God: being faithful. The events of Good Friday realise something that has been spoken of throughout the history of God’s encounter with his people. God remains faithful to his people, even when his people generation after generation fail him and fail him and betray him and betray him[.]
True goodness is not a passing emotion. It is not about feeling good. It is about being faithful to goodness when it is easy, when it is challenging, and even when it leads to our annihilation in the eyes of those who seek their only own interest.
Jesus dies. He breathes his last and that last is the same as the first words recorded about Jesus: “I must be about my Father’s business”; “Father, into your hands I commend my spirit”.
Jesus humbles himself, he empties himself, and his love is so great that he empties himself even unto death, death on the Cross. But the Cross triumphs. His self-giving love is so complete that it brings new life, true live.
Lord help us to reject everything that is trivial and superficial. Give us the love that Jesus showed on the Cross: love that endures and that saves.
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Through Mary he received his humanity, and in receiving his humanity received humanity itself. Which is to say, through Mary he received us. In response to the angel’s strange announcement, Mary said yes. But only God knew that it would end up here at Golgotha, that it had to end up here. For here, in darkness and in death, were to be found the prodigal children who had said no, the prodigal children whom Jesus came to take home to the Father.
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[Shusaku] Endo locates the point of contact between Japanese life and the Gospel in what he observes, and has experienced personally, to be the essence of Japanese religious awareness. This he sees as the sense of failure in life and the subsequent shame and guilt that leave a lasting impact upon a person's life. Such theological notions as love, grace, trust, and truth are intelligible only in the experience of their opposites. Endo sees them incarnate in the person of Jesus through his own experience of failure, rejection, and, most of all, ineffectualness. Only rarely has modern Christianity presented the story of Jesus as the one to whom those who had failed, were rejected, lonely, and alienated could turn and find understanding and compassion. Endo argues that it is our universal human experience of failure in life that provides us with an understanding of Christian faith in its depth.
--Fumitaka Matsuoka, The Christology of Shusaku Endo, Theology Today (October 1982) [emphasis mine]
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And so we come to Good Friday, day of the Passion and crucifixion of the Lord. Every year, placing ourselves in silence before Jesus nailed to the wood of the cross, we realize how full of love were the words he pronounced on the eve, in the course of the Last Supper. "This is my blood of the covenant, which is poured out for many" (Mark 14:24). Jesus willed to offer his life in sacrifice for the remission of humanity's sins. Just as before the Eucharist, so before the Passion and Death of Jesus on the cross the mystery is unfathomable to reason. We are placed before something that humanly might seem absurd: a God who not only is made man, with all man's needs, not only suffers to save man, burdening himself with all the tragedy of humanity, but dies for man.
Christ's death recalls the accumulation of sorrows and evils that beset humanity of all times: the crushing weight of our dying, the hatred and violence that again today bloody the earth. The Lord's Passion continues in the suffering of men. As Blaise Pascal correctly writes, "Jesus will be in agony until the end of the world; one must not sleep during this time" (Pensées, 553). If Good Friday is a day full of sadness, and hence at the same time, all the more propitious a day to reawaken our faith, to strengthen our hope and courage so that each one of us will carry his cross with humility, trust and abandonment in God, certain of his support and victory. The liturgy of this day sings: "O Crux, ave, spes unica" (Hail, O cross, our only hope)."
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Isn’t it curious that the Son of God would die in this particular way? Even Paul was permitted a nice, neat slice of the sword. Why did the Son of God die in the worst possible way? That’s the point here. Crucifixion was specifically designed to be the worst of the worst. It was so bad, good Roman citizens didn’t discuss it in public. It’s very much like the way we avoid talking about death and sin. The Romans avoided talking about crucifixion because it was so horrible, so disgusting, so obscene—they used that word to describe it.--Fleming Rutledge in a recent Christianity Today interview (emphasis mine)
Why this method and not another? Because it corresponds to the depth of depravity caused by human rebellion against God. It shows us just how bad things really are with us. No wonder we don’t want to look at it. Yet again, the African American church has never been afraid to look at it. It gives them hope. It gives them strength. It gives them comfort.
As for the blood: It is important because it’s mentioned so much in Scripture. It’s a synecdoche, a word that stands for the whole thing. When you say “the blood of Christ,” you mean his self-offering, his death, the horror of it, the pouring out of it. It sums up the whole thing.
And it’s not just a metaphor; he really did shed blood when he was scourged. He was a bloody mess. I remember one line from an article by a secular journalist. Concerning the crucifixion of Jesus, he wrote, “He must have been ghastly to behold.” That’s a great sentence.
In evil long I took delight,
Unawed by shame or fear,
Till a new object struck my sight,
And stopp'd my wild career:
I saw One hanging on a Tree
In agonies and blood,
Who fix'd His languid eyes on me.
As near His Cross I stood.
Sure never till my latest breath,
Can I forget that look:
It seem'd to charge me with His death,
Though not a word He spoke:
My conscience felt and own'd the guilt,
And plunged me in despair:
I saw my sins His Blood had spilt,
And help'd to nail Him there.
Alas! I knew not what I did!
But now my tears are vain:
Where shall my trembling soul be hid?
For I the Lord have slain!
A second look He gave, which said,
"I freely all forgive;
This blood is for thy ransom paid;
I die that thou may'st live."
Thus, while His death my sin displays
In all its blackest hue,
Such is the mystery of grace,
It seals my pardon too.
With pleasing grief, and mournful joy,
My spirit now if fill'd,
That I should such a life destroy,
Yet live by Him I kill'd!
--John Newton (1725-1807)
The ancient and saintly fathers and theologians have contrasted the living wood with dead and have allegorized that contrast this way: From the living wood came sin and death; from the dead wood, righteousness and life. They conclude: do not eat from that living tree, or you will die, but eat of the dead tree; otherwise you will remain in death.
You do indeed desire to eat and enjoy [the fruit] of some tree. I will direct you to a tree so full you can never eat it bare. But just as it was difficult to stay away from that living tree, so it is difficult to enjoy eating from the dead tree. The first was the image of life, delight, and goodness, while the other is the image of death, suffering and sorrow because one tree is living, the other dead. There is in man's heart the deeply rooted desire to seek life where there is certain death and to flee from death where one has the sure source of life.
--Martin Luther, "That a Christian Should Bear his Cross With Patience," 1530
It so happened that in this man Jesus God himself came into the world, which he had created and against all odds still loved. He took human nature upon himself and became man, like the rest of us, in order to put an end to the world's fight against him and also against itself, and to replace man's disorder by God's design. In Jesus God hallowed his name, made his kingdom come, his will done on earth as it is in heaven, as we say in the Lord's Prayer. In him he made manifest his glory and, amazingly enough, he made it manifest for our salvation. To accomplish this, he not only bandaged, but healed the wounds of the world he helped mankind not only in part and temporarily but radically and for good in the person of his beloved Son; he delivered us from evil and took us to his heart as his children Thereby we are all permitted to live, and to live eternally.
It happened through this man on the cross that God cancelled out and swept away all our human wickedness, our pride, our anxiety, our greed and our false pretences, whereby we had continually offended him and made life difficult, if not impossible, for ourselves and for others. He crossed out what had made our life fundamentally terrifying, dark and distressing - the life of health and of sickness, of happiness and of unhappiness, of the highborn and of the lowborn, of the rich and of the poor, of the free and of the captive. He did away with it. It is no longer part of us, it is behind us. In Jesus God made the day break after the long night and spring come after the long winter.
All these things happened in that one man. In Jesus, God took upon himself the full load of evil; he made our wickedness his own; he gave himself in his dear Son to be defamed as a criminal, to be accused, condemned, delivered from life unto death, as though he himself, the Holy God, had done all the evil we human beings did and do. In giving himself in Jesus Christ, he reconciled the world unto himself; he saved us and made us free to live in his everlasting kingdom; he removed the burden and took it upon himself He the innocent took the place of us the guilty. He the mighty took the place of us the weak. He the living One took the place of us the dying.
This, my dear friends, is the invisible event that took place in the suffering and death of the man hanging on the middle cross on Golgotha. This is reconciliation: his damnation our liberation, his defeat our victory, his mortal pain the beginning of our joy, his death the birth of our life. We do well to remember that this is what those who put him to death really accomplished. They did not know what they did. These deluded men and women accomplished by their evil will and deed that good which God had willed and done with the world and for the world, including the crowd of Jerusalem.
--Karl Barth (1886-1968) from a sermon in 1957
O My chief good,
How shall I measure out thy bloud?
How shall I count what thee befell,
And each grief tell?
Shall I thy woes
Number according to thy foes?
Or, since one starre show’d thy first breath,
Shall all thy death?
Or shall each leaf,
Which falls in Autumn, score a grief?
Or can not leaves, but fruit, be signe
Of the true vine?
Then let each houre
Of my whole life one grief devoure;
That thy distresse through all may runne,
And be my sunne.
Or rather let
My severall sinnes their sorrows get;
That as each beast his cure doth know,
Each sinne may so.
Since bloud is fittest, Lord, to write
Thy sorrows in, and bloudie fight;
My heart hath store, write there, where in
One box doth lie both ink and sinne:
That when sinne spies so many foes,
Thy whips, thy nails, thy wounds, thy woes,
All come to lodge there, sinne may say,
No room for me, and flie away.
Sinne being gone, oh fill the place,
And keep possession with thy grace;
Lest sinne take courage and return,
And all the writings blot or burn.
--George Herbert (1593-1633)
Because the newly public message which is the good news of Easter is at one and the same time so obvious – the message of new creation, which answers the deepest longings of the whole cosmos – and so utterly unexpected that if we are to announce God in public in these terms, as Paul did so spectacularly at Athens, we need the preceding private stillness to rinse our minds out of preconceived notions and make ready for God’s startling new world. Note, by the way, that it is the public truth of Easter – the dangerous, strikingly political truth that the living God is remaking the world and claiming full sovereignty over it – that has been for two hundred years the real objection, in western thinking, to the notion that Jesus rose bodily from the tomb. Western thought has wanted to keep Christianity as private truth only, to turn the Lion of Judah into a tame #####-cat, an elegant and inoffensive, if occasionally mysterious, addition to the family circle.
And part of the point of where we are today, culturally, socially, politically and religiously, is that we don’t have that option any more. We face a dangerous and deeply challenging future in the next few years, as the demons we’ve unleashed in the Middle East are not going to go back into their bag, as the ecological nightmares we’ve created take their toll, as the people who make money by looking after our money have now lost their own money and perhaps ours as well, as our cultural and artistic worlds flail around trying to catch the beauty and sorrow of the world and often turning them into ugliness and trivia. And we whose lives and thinking and praying and preaching are rooted in and shaped by these great four days – we who stand up dangerously before God and one another and say we are ready to hear and obey his call once more – we have to learn what it means to announce the public truth of Easter, consequent upon the public truth of Good Friday and itself shaped by it (as the mark of the nails bear witness), as the good news of God for all the world, not just for those who meet behind locked doors. Every eye shall see him, and all the tribes of the earth will mourn as they realise the public truth of his Easter victory. But we can only learn that in the quiet privacy around the Lord’s Table, and the humble stillness where we lay aside our own agendas, our own temperamental preferences, in the darkness of Holy Saturday. When we say Yes to the questions we shall be asked in a few minutes’ time, we are saying Yes to this rhythm, this shaping, of our private devotion to our Lord, our private waiting on him in the silence, in order to say Yes as well to this rhythm, this shaping, of our public ministry, our living out of the gospel before the principalities and powers, our working with the grain of the world where we can and against the grain of the world where we must.
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From Rod Whitacre here:
In the story of the footwashing, then, we have the most profound revelation of the heart of God apart from the crucifixion itself. We also learn more of the relation between Jesus and his disciples, the relation of the disciples with one another in humble service and the mission of the disciples to the world. These themes are similar to those of the Eucharist developed earlier (see comments on 6:52-59). The community that Jesus has been forming here takes more definite shape, revealing more clearly "the law of its being" (Bultmann 1971:479), which is humble, self-sacrificing love.
The only path to the hope of Easter is through the struggle of Holy Week. Like the assurance offered in the 23rd Psalm, we’re not given a shortcut around the Valley of the Shadow of Death.
The only way out is through.
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As we celebrate Palm Sunday, Andy Crouch looks at four snapshots from Jesus’ entry into Jerusalem. Through the stories of the king, the image, the pennies and the jar, we learn lessons about worship, power, and what it means to bear the image of God.
Listen to it all by podcast or download.
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The Church of England has today released its film marking Easter 2016 featuring a passion play which features individuals who have struggled with drug addiction, crime and homelessness on their journey to faith.
The film is based on Psalm 22 and contains the lines "My God, My God why have you forsaken me?" words spoken by Jesus on the Cross.
The striking imagery in the film includes a re-enactment of a passion play with Christ's Crown of Thorns being replaced with a crown of syringes to reflect the struggles of addiction faced by those who have recently come to faith in a Halifax Church called "The Saturday Gathering".
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You can listen directly there and download the mp3 there. Please note that the sermon proper begins after an introduction and a reading from John 17 by parish members. Also, there reference to the "rise of the nones" is the "none" as is no religious affiliation in some recent American religious surveys.
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There is no other place to be in prayer, but in the throes of this spiritual warfare, and it is the place we are called by the Spirit to be, however uncomfortably, with and in the space of Jesus. For Jesus does not promise us a quiet life, but rather his mysterious peace and presence in the eye of the storm.
Here we learn that forgiveness is humanly impossible, because only God can do it in us; here we learn that our own fights with temptation are humanly hopeless, unless also handed over to God: yet in God, the donut problem, the sex problem, and even finally - God help us - the pride and vainglory problem, find their denouement and their resolution. It is all a matter of the great "asking of asking" which is prayer itself. We only have to turn, again and again, into the space of Jesus, and pray "Our Father ..."
So when we pray, "Lead us not into temptation, but deliver us from evil," we sum up the whole prayer of Jesus, in all its simplicity and power, and stand with him afresh in that ecstasy of understanding that is the space of forgiven sinners before the God who is Abba.
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Years ago, in a diocese far, far away, a colleague surprised me one day by saying how much he disliked the reading of the Passion Gospel on Palm Sunday, particularly when members of the congregation were assigned the various dramatic parts (in precisely the way that over the past forty years or so has become fairly common in churches of all sorts). What he found objectionable was the role assigned to the congregation, the part of the crowd, calling out “Crucify him, crucify him!” in the midst of the solemn liturgy of the day. He was scandalized by the suggestion that his congregation, good Christian people, might be identified with Jesus’ killers.
Just telling this story reminds me of the joys of theological conversation at a certain age, of the thrust and parry over great ideas that can take place in an informal setting. My sense is that theology is often best done in such a setting. I have the sense that much of this give and take happens on social media these days, but that’s another story.
At first I believed my friend was just kidding, or perhaps being provocative, and maybe that was the case. I certainly hope so. At the time I was dumbstruck.
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If we try to follow Jesus in faith and hope and love on his journey to the cross, we will find that the hurricane of love which we tremblingly call God will sweep in from a fresh angle, fulfilling our dreams by first shattering them, bringing something new out of the dangerous combination of personal hopes and cultural pressures. We mustn't be surprised if in this process there are moments when it feels as though we are being sucked down to the depths, five hundred miles from shore amid hundred-foot waves, weeping for the dream that has had to die, for the kingdom that isn't coming the way we wanted. That is what it's like when we are caught up in Jesus's perfect storm.
But be sure, when that happens, when you say with the disciples on the road to Emmaus, "We had hoped ... but now it's all gone wrong," that you are on the verge of hearing the fresh word - the word that comes when the storm is stilled, and in the new great calm we see a way forward we had never imagined. "Foolish ones," said Jesus, "and slow of heart to believe all that the prophets had spoken! Was it not necessary that the Messiah should suffer these things and so enter into his glory?"
Who knows what might happen if each of us were to approach Holy Week and Good Friday praying humbly for the powerful fresh wind of God to blow into that combination of cultural pressure and personal aspiration, so that we each might share in the sufferings of the Messiah and come through into the new life he longs to give us.
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