Jesus, Lord of Death

The Gospel is from St. Mark 5:22-23, 35-43:

One of the leaders of the synagogue named Jairus came and, when he saw Jesus, fell at his feet and begged him repeatedly, "My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live." He went with him. And a large crowd followed him and pressed in on him.

Some people came from the leader's house to say, "Your daughter is dead. Why trouble the teacher any further?" But overhearing what they said, Jesus said to the leader of the synagogue, "Do not fear, only believe."

He allowed no one to follow him except Peter, James, and John, the brother of James. When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly. When he had entered, he said to them, "Why do you make a commotion and weep? The child is not dead but sleeping." And they laughed at him.

Then he put them all outside, and took the child's father and mother and those who were with him, and went in where the child was. He took her by the hand and said to her, "Talitha cum," which means, "Little girl, get up!" And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. He strictly ordered them that no one should know this, and told them to give her something to eat.

The story this week is the latest in a whirlwind series of tales from the life of Jesus. Jesus has – as usual – attracted quite the following upon his return from the Sea of Galilee, and one man in particular has come to him with an urgent request.

Jairus, one of the leaders of the Synagogue, presumably a man of wealth, social prestige, intellect and theological training falls at the feet of Jesus. He begs for the healing of his young daughter, who is on the verge of death. Jesus obliges and the crowd follows.

When they reach the girl, she has passed away, and mourning is already in full swing. Jesus tells them she is not dead, but asleep, and they stop weeping long enough to laugh at him. Shutting the crowd out, Jesus brings only the family to the bedside. He takes Jairus' daughter by the hand and says, “Little girl, get up!” This is a tender expression in Aramaic, something one would say to a child. It is perhaps better translated as, “Get up, sleepyhead!” Jesus then tells them to give her something to eat.

Most psychologists agree that there are several stages an individual goes through when dealing with the death of a loved one, the final being “acceptance.” What a sad truth that is. We eventually give in to resignation. Death is saluted and feared and honored in our society. Back in Jesus' time, there were “professional mourners” whom one could hire to attend the death of a loved one. They were charged with weeping and wailing loudly, making a fuss over the body and presenting an image of true bereavement. If you think they are a relic of the past, watch the burial arrangements for Michael Jackson! Or take a look at the booming funeral business. The reaper, in his black cloak, sits atop a throne we have built for him.

We would do well to remember Jesus' words. “Do not fear, only believe. She is not dead, but sleeping.” We mourn, yes. Of course we mourn and feel deep sadness! However we do not mourn with resignation, but hope.

The Laramie Project is a play that chronicles the brutal murder of Matthew Shepherd. During the funeral scene, stage directions call for the “minister” to read from the Book of Common Prayer, since Matthew was an Episcopalian. Specifically, these words are proclaimed loudly and boldly: “The liturgy for the dead is an Easter liturgy. It finds all its meaning in the resurrection.” A friend of mine, unaware of their origin, later recounted to me that those words moved her the most during the play.

Sometimes we despair about trials and tragedies that seem too big for even God to handle. We, like the crowd, say, “Your daughter is dead. Why trouble the teacher any further?” The compassion Jesus displays shows that he is not “too busy with the rest of the world” to care for us as individuals. He takes us away from the crowds, gently holds our hand, offers tender words of new life, and sends us on our way with a meal. He loves us – what an extraordinary thought!

The crowds that follow Jesus are often “amazed” at his miracles, but they do not “believe.” Sometimes, we find ourselves “amazed” at the love of God, but never truly internalize it. And that's okay. Even the smallest amount of faith (like a tiny mustard seed) is enough to flourish.

This is true faith, where we are saved by our hope (see also Rom. 8:22-27) rather than an imperfect belief. There is enough faith in the Kingdom of God. And together, we can rejoice and proclaim that Jesus is Lord – of sea and storm, of disease and even death.

Blood

This is a crucifix. It is arresting in its depth and features, and truth be told, it makes me uncomfortable. It's sort of like the real world.

Some are bothered by the notion that Christ's blood was shed for the sins of the world, regarding such theology as primitive and violent. But consider the extraordinary - the idea that the Creator of all that is and was...even has blood. That the omnipotent Divinity has plasma and cardiovascular chambers and a nervous system. What an incredible thought.

"No one else holds or has held the place in the heart of the world which Jesus holds. Other gods have been as devoutly worshiped; no other man has been so devoutly loved." -John Knox

Americans - and presumably other countries - are locked in a debate about what is/is not torture (if you have to ask...) and whether or not it "works" (who cares if it "works!") and Religion Dispatches has a thought-provoking piece about the intersection of military abuse and Evangelical atonement theology. Here is an excerpt:

"Even one of the soldiers engaged in the abuse thought the detainees looked like Jesus. In a letter written home while she was stationed at Abu Ghraib, Private Sabrina Harman wrote, 'I cant [sic] get it out of my head. I walk down the stairs after blowing the whistle and beating on the cells with a [baton] to find ‘The taxicab driver’ handcuffed backwards to his window naked with his underwear over his head and face. He looked like Jesus Christ.'"

Read it here.

The Ego of God

A few months ago I had the privilege of giving the homily for the Province VIII gathering of Episcopal college students in Tempe, Arizona. A few people asked for copies, so I thought I would share. The Gospel reading was from John 6:60-71.

Uploading the PDF wasn't working for everyone, so I will just post it. (Apologies for the stiffness of the text - I can assure you I didn't read it word-for-word!) I hope it isn't too long!

Jesus always seems to be up to something, doesn't he? Here we find him in the synagogue, the house of prayer, among his disciples and followers, and surely a few curious newcomers. The landscape outside is not unlike the one found outside these walls.

At this point, Jesus' fame and notoriety have been growing for some time. Just previous to this story, we hear the tale of Jesus feeding 5,000 people with a small bit of fish and bread – a story involving faith. The faith that allowed all the hungry people to be filled and fed. In fact, some of these people hunt Jesus down, pleading with him to perform the miracle again. He says, “Do not work for the food that perishes, but for the food that endures for eternal life, which the Son of Man will give you.”

And this sets the stage for the conversation that follows.

“Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day; for my flesh is true food and my blood is true drink [...He goes on...] “This is the bread that came down from heaven, not like that which your ancestors ate, and they died. But the one who eats this bread will live forever.”

“When many of his disciples heard it, they said, “This teaching is difficult; who can accept it?”

Many preachers will take this opportunity to pontificate about the nature of the Eucharist. It is literally the Flesh and the Blood of Jesus. That's what his followers have difficulty with, it's so obvious! It is a symbol of the Flesh and Blood of Jesus. That's what his followers have difficulty with, it's so obvious!

Fortunately, we are the Episcopal church – and it is not an either/or question. It simply Is. However, we must admit that Jesus says an odd thing – “eat my flesh” – then immediately follows this by saying, “It is the spirit that gives life; the flesh is useless. The words that I have spoken to you are spirit and life.”

The Greek word that we translate as “flesh” is sarx. (Apparently. This insight is obviously not mine, since I do not speak Greek and have never set foot in a Seminary!) Soma is the Greek word most often translated as “body”; sarx here is translated as flesh. Soma is used more often to refer to the physical body of bones and sinews. However, St. John uses sarx not so much to indicate material things as to indicate those patterns of behavior that arise from within us that are opposed to the will of God. Envy. Pride. Anger. Lust.

The “body” is the created physical thing with arms and legs; the “flesh” is that ego which would place itself above the creator. This distinction is important. We hear that Jesus' words drove many away. Because the deserter is not just interested in bodily things; he is more interested in putting his own priorities over God’s.

Many of these people would – in fact - have been more than willing to sacrifice their physical bodies to bring about a political kingdom with Jesus as the head. But Jesus’ priority was to magnify his Father’s love.

One of the things Jesus says to drive them away is “Does this offend you? Then, what if you were to see the Son of Man ascending to where he was before?” In other words, "How much more offensive it will be to you when I am lifted up, crucified! When your Messiah, the prophesied Holy One of Israel - hangs naked and bloody and pitiful - gasping for breath on a cross."

Yes, Jesus' priority was to magnify his Father's love, upwards and outwards, until this love resounded throughout the whole world. No exceptions. This will turn hierarchies upside down, topple earthly kingdoms and liberate the oppressed, both spiritually and otherwise. If there is a theme to be found among Jesus' followers – us included – it is that of surprise. Certainly, this was not the kind of “change” the disciples had been looking for.

These are people who had followed Jesus for quite some time. Certainly after the mountaintop experience of feeding 5,000 people, this desertion must seem like a letdown to the remaining disciples.

And so, Jesus turns to his twelve apostles and says, “Do you also wish to go away?” They respond, “Lord, to whom can we go? You have the words of eternal life.”

There seems to be an air of finality in those words. They have decided. They know the end is coming. A conclusion to Jesus' earthly ministry is being foreshadowed. “Lord, to whom can we go?”

...

We have decided to follow Jesus, in one capacity or another. We have allowed Christ to show us the way to God. We walk by faith, not by sight.

And yet.

And yet I often wonder if my faith is genuine. Do I really believe in God? Do I really believe that Jesus is God? Some days, the answer is nowhere to be found. Doubt and question hang over us like a dark cloud.

Reading this, I asked myself, do I believe that Jesus has, as Peter says, the "words of eternal life?" Or am I ready to desert him?

Napoleon...wrote about Jesus. Napoleon Bonaparte – a man with many admirers and many critics. If nothing else, his relationship with the Church (let alone the peaceful teachings of Jesus) was complicated. And yet he says, “I know men and will I tell you that Jesus Christ is no mere man. Between Him and every other person in the world there is no possible term of comparison. Alexander, Caesar, Charlemagne, and I have founded empires. But on what did we rest the creation of our genius? Upon force. Jesus Christ founded His empire upon love; and at this hour millions of men would die for Him.”

Our physical lives are not enough – we must surrender not our bodies, but our flesh. We try to love as Christ loved. Genuine faith cannot walk away. Eventually, we come back. The Bible is full of characters with this peculiar genuine faith. Jonah, for instance.

Or the parable of the Prodigal Son, whose broken heart and sincere repentance was rewarded above that of his brother. Even – perhaps, in the end - Judas.

Jesus demands much more than our physical bodies. He wants our flesh – our passions, our urges, our desires, our egos. He tells us to eat of his flesh – his passion. God's passion.

J. Sidlow Baxter, an Australian theologian, writes this: “Fundamentally, our Lord's message was Himself. He did not come merely to preach a Gospel; He himself is that Gospel. He did not come merely to give bread; He said, "I am the bread." He did not come merely to shed light; He said, "I am the light." He did not come merely to show the door; He said, "I am the door." He did not come merely to name a shepherd; He said, "I am the shepherd." He did not come merely to point the way; He said, "I am the way, the truth, and the life."

Amen.

Name Change - Part Deux

Serpentis Sacra. "Sacred Serpents."

A few months ago, I came across an article about a distant relative of mine - one I'm rather fond of. John Bramhall. Archbishop of Armagh, via media defender of the Anglican church against Puritans and Papists alike.

I felt a sense of kinship with John Bramhall that surpassed our common bloodline; He and I share many of the same theological and sociopolitical views. One of his books is entitled Serpent Salve. I first thought of Latin for "Holy Serpent." Quickly, I realized he meant ointment for a snake bite.

Even so, that is where the initial inspiration came from.

The snake is a complicated creature in Christian mythology and symbolism.

• Satan tempts Eve under the guise of a serpent.
  
• Moses impales a (flying?) snake, commanding the children of Israel to gaze upon it; Whoever is bitten receives healing. Healing from the (flying) snakes that just bit them.
  
• Jesus refers to the Pharisees as a "brood of vipers."
  
• Christ's crucifixion echoes the piercing of the snake by Moses.
  
• Mary is often depicted crushing a snake beneath her feet, a sign that she is the "new Eve."
  
• St. Patrick is rumored to have driven poisonous asps from the fields of Ireland.
  
• Orthodox bishops adorn their episcopal staves with intercoiled snakes, as my friends at JN1034 pointed out.

This despised and wretched creature - one of the "beasts that creeps upon the Earth" - is perhaps the weirdest animal to represent Christ.

[Tampere Cathedral, Finland]

Even after his crucifixion and resurrection, the snake is displayed in churches solidly beneath the feet of Mary and Patrick, or else lurking about Paradise, an unwanted virus. This iconography is confusing at best, especially when displayed next to images of Christ-the-serpent.

The Israelites were bitten by the snake to receive healing from other bites. If Christ is the new serpent, then we have been bitten by him, and his venom inhabits our veins forever. His humanity is forever united to ours, and we participate in his divinity.

That symbolism is still bizarre.

You know, that's why I like it. The despised serpent has been raised up and redeemed. What once embodied fear is a symbol of hope. What once crawled on its belly now soars in the air.

We are to be holy serpents.

Christianity and Vegetarianism

I'm surprised I haven't written about this topic yet. A few weeks ago, a friend of mine (also a veg) asked me why I am a vegetarian. Health reasons aside (every male in my family has died of heart disease!), religious thought does come into play. This intrigues many people, because they've never seen vegetarianism espoused from a spiritual -- certainly not Christian -- point of view.

This is just a brief "article" I wrote, and is by no means comprehensive. It's peppered with Bible references because he's an evangelical, and they roll like that. I may or may not write more in the future. For some reason (that is absolutely baffling to me) this seems to be a controversial topic.


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Ethics of eating meat aside, modern carnivorous diets have far-reaching negative effects on the environment and world hunger. Back in Jesus' time, animals weren't fed disproportionate amounts of grain (not to mention hormones), mass-slaughtered in warehouses, then transported thousands of miles by petrol-guzzling planes, trains and automobiles. If we stopped consuming red meat alone, there would be enough excess grain to feed many, many who are suffering and in need. Christian vegetarianism is primarily an attempt to follow Jesus' injunction to care for "the least of these." (Matt. 25: 31-46)

That being said, of course the slaughtered animals are not treated with the appropriate care, respect and compassion described by Jesus in his parable of the lost sheep. If God discerns the fate of a tiny sparrow (Matt. 10:29-30) how he must shudder at the agony of these creatures!

Lastly (certainly not least) vegetarianism is found in every spiritual practice around the world. It is a form of abstinence, of fasting, of exercising our self-control.

Before the Fall, Adam and Eve lived in harmony with God and Creation, eating only "herbs of the field" (Genesis 1:29-30). A fallen world that has been redeemed by God is a reversion to paradise, to Eden. This was foretold by the prophets, who said that the "wolf and the lamb will lay down together." (Isaiah 11:6, 62:25) As Christians, we believe that the Resurrection affects everything about our world. The Lord declares that he is "making all things new." We are trying to live into this radically compassionate, new vision of the world.

I'm really not saying anything that hasn't already been said before. However, I am saddened by the impassioned, often angry, responses from non-vegetarians who act as if threatened by our way of life. Perhaps they have been confronted by aggressive, militant vegetarians in the past. I don't know. However, we must respond with only love, understanding that that is simply not where they are at on their journey. Vegetarianism isn't something to force or coerce someone into. Rather, it's simply another way to "do justice, love mercy, and walk humbly with your God." (Micah 6:8)

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(For more info, check out this website.)

Christus Rex

Wishing everyone a very happy and pleasant Christ the King Sunday!


Or, in modern parlance:


Err....right.

...


Anyway, I'm glad Pentecost is over soon. I'm so sick of green.

Thought for the Day

Be still and know that I am God.


Be still and know that I Am.


Be still and Know.


Be still.


Be.

....But Today Is Easter!

Christus Resurrexit!

Vere Resurrexit - Alleluia!

"The feeling remains that God is on the journey, too. "
- St. Theresa of Avila

The Reproaches

(Thanks to Josh for the text) .

The congregational response is silence,

because we have no answer.

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V.

O my people, what have I done to you?
How have I hurt you? Answer me.

R.

. . .

V.

O my people, what have I done to you?
How have I hurt you? Answer me.

R.

. . .

V.

I led you out of Egypt,
From slavery I set you free.
I brought you into a land of promise:
You have prepared a cross for me.

I led you as a shepherd,
I brought you dryshod through the sea;
I fed you manna in the desert
You have prepared a cross for me.

I fought for you in battles,
I won you strength and victory;
Gave you a royal crown and sceptre:
You have prepared a cross for me.

I planted you, my vineyard,
And cared for you most tenderly;
Looked for abundant fruit and found none:
Only the cross you made for me.

Then listen to my pleading
And do not turn away from me.
You are my people: will you reject me?
For you I suffer bitterly.

R.

. . .

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Integrity & Authenticity: God's Holiness

I read this Thomas Merton quote tonight in a post by my campus chaplain about authenticity and being who you are, regardless of what the status quo demands of you. Particularly as that relates to clergy. This rest of the post is here, and I highly recommend you check it out.

Christ was considered a sinner. He was put to death as a blasphemer, as one who at least implicitly denied God, as one who revolted against the holiness of God. Indeed, the great question in the trial and condemnation of Christ was precisely the denial of God and the denial of His holiness. So God Himself was put to death on the cross because He did not measure up to man’s conception of His holiness…he was not holy enough. He was not holy in the right way, He was not holy in the way they had been led to expect….In dying on the Cross, Christ manifested the holiness of God in apparent contradiction with itself. But in reality this manifestation was the complete denial and rejection of all human ideas of holiness and perfection. If, then, we want to seek some way of being holy…we must live by the strength of an apparent emptiness that is always truly empty and yet never fails to support us at every moment.

Amazing.

From East To West: Feast of the Exaltation of the Precious and Lifegiving Cross

"We will see [...] the terrible and mighty second person of the Holy Trinity wrapping himself in flesh, pulling the pain and suffering of humanity about his shoulders. And, though it scratches and burns something awful, that divine being, desperately desiring the reconciliation of a creation that has become estranged, wraps that flesh around him until he begins bleeding in his palms and in his feet.

Because humanity knows the pain of flesh wrapped around you."




The rest of his post is absolutely beautiful - please read it.