The Second Sunday of Easter: Seen and Unseen

Acts 4:32-35; Psalm 133; 1 John 1:1-2:2; John 20:19-31

The "Old Testament" lesson (see previous cliched complaints of the absence of OT readings in the Easter season) and the Psalm have in the main to do with the unity of believers. As one might expect, this was something of a big deal especially in the early going, when Israel--and, later, the Church--was fighting to keep itself intact against the various intrusions of the wider society. And I'm going to refuse to get into the pseudo-communistic implications of Acts 4. The small "c" should be taken note of. It may be that this little passage in Acts 4 is a description of ideality, not reality, since immediately following upon it is one of those "scare into compliance" stories, with Ananias and Sapphira holding back some of the money from their property sale and saying that they brought everything. Nevertheless, the idea of harmony among the believing community is a good thing, even if stories like Acts 5 with its penalties for noncompliance are not especially helpful. As for the Psalm, it stays more on the ideal level without threats of violence against those who are not in the fold, or not completely in the fold.

The two passages from John--setting aside the fact that they're not from the same author, and probably not from the Apostle John--strike a different note from the unity of the believers, and a slightly different note from one another. Actually, one of the arguments in favor of common authorship for the Gospel and Epistles of John is their common concern for having seen and bearing witness to what has been seen. This emphasis comes out in the two passages today. In the Gospel text, "Doubting Thomas" is upbraided for only confessing faith in Christ when he sees the wounds in his hands. This lends us to the interpretation that we shouldn't ever doubt what is told us by God's authorized representatives, a kind of clerical triumphalism. It also ignores the fact that, earlier in the passage, the other disciples do not rejoice until AFTER they have seen the nail prints and the spear wound. It is rather easy, furthermore, to extract a general principle from Jesus' last statement, "Blessed are those who have not yet seen, and yet have come to believe." For that matter, this makes us better not only than "Doubting Thomas," but also of the rest of the disciples, for they didn't rejoice until after they had seen either. Something to think about.

But, then again, is it really the point that we be "better" than the disciples, who only rejoiced when they saw? Paul later called himself an eyewitness of the resurrection, although he himself and no one else actually saw it, except perhaps for the Roman soldiers, who weren't going to say anything for fear of having their heads lopped off anyway. So it was a big deal for the early Christians to trust the testimony of those who had seen. For that matter, both the Gospel and the First Epistle of John commend their readers to the testimony of "John" in whose name they are written. We know that his testimony is true, asserts the Gospel. We speak to you of the things we have seen, says the Epistle. There is certainly something to that.

But Jesus says in the Gospel text that those who have not seen are blessed when they come to believe. The Gospel of John has lots of healings of blind people, and for that matter begins its presentation talking about hoe the Logos was the light of the world, and how John (the Baptist, not the Apostle) came to bear witness to the light. In speaking this way, John (the Apostle, not the Baptist) bears his own testimony to that which he has seen and heard, looked at and touched with his hands, concerning the word of life. So, then, even though they probably do not go back to the same author and even though neither one probably go back to the Apostle John, nevertheless they are both concerned with vision and witness and testimony. Because "John" has seen, his testimony is true. Because we have not seen, our testimony is true. Therefore, whether seeing or unseeing, the key is bearing witness, living in unity, keeping from sin, and waiting for the Day when all things shall be seen. Amen.

Easter Sunday: Become What You Already Are

I am posting this a couple of days late, for a few reasons. The main reason is that the Internet was down at my apartment Saturday and Sunday. The other reason was that I was a little upset at what went on in the Easter service I attended, for reasons that I will not reveal. But, in any event:

Acts 10:34-43 OR Isaiah 25:6-9; Psalm 118:1-2, 14-24; I Corinthians 15:1-11 OR Acts 10:34-43; John 20:1-18; Mark 16:1-8

Of course, I am going to select the Old Testament reading. During the Easter season, the OT gets short changed a little bit by the lectionary. But that's another matter. A few years ago I was taking a course in the theology of Wolfhart Pannenberg, from one of the most influential teachers I've ever had, Craig Keen. The light finally came on for me when I suggested in class that Pannenberg's view was that, in the Resurrection, Jesus became, in the eyes of the disciples, what he had always been in the eyes of God. I think about that line, oddly enough, every time I see the old Disney movie The Lion King. This movie is based rather loosely on Hamlet, without, of course, most of the killing and the adultery and stuff, which wouldn't make a lot of sense for the kiddos.

In the Crucifixion, Jesus won the victory over sin's ultimate weapon. In the Resurrection, Jesus won the victory over death's ultimate weapon. The lectionary passages for Easter highlight that a new day has come. In the case of the identity of Jesus, he became in the eyes of his disciples what he already was. And in the extension of the offer of salvation to all of the world, the intention of God became in our eyes what it had always been. The Gospel lesson from John makes the same point. Thomas was not there when the disciples first saw Jesus, and he doubted, which has given him the unfortunate name "Doubting Thomas." Jesus chides Thomas for believing once he has finally seen, and then gives a promise that those who have not seen and yet have come to believe are blessed. That means us. And that means all who will hear the message because of us. Easter is a triumphant shout of victory, but it is also a battle cry. That Jesus was resurrected doesn't necessarily mean that we are blessed over against all the other great religions of the world, but it does mean that something new has happened. And when we see it, we recognize that this is the way it was supposed to be all along. Amen.

Holy Saturday: Catharsis

Job 14:1-14 OR Lamentations 3:1-9, 19-24; Psalm 31:1-4, 15-16; 1 Peter 4:1-8; Matthew 27:57-66 OR John 19:38-42

Different traditions of Christianity emphasize different days of Holy Weekend. The Roman Catholic pilgrims I watched outside the front gate of the seminary--thousands of them--emphasize the penitential aspects of Maundy Thursday and Good Friday. Some Protestants emphasize the glorious aspects of Easter Sunday, almost to downplay or ignore the very real suffering of Jesus on Good Friday. I try to hold the two of them together in my mind, but I am not always successful. In some ways the day of Holy Saturday is the most important of the two, because in it the turn is made from sorrow to joy. Many churches, in fact, have a midnight worship service in order to emphasize this turn.

The turn from sorrow to joy, especially coming from the penitential season of Lent into the celebratory season of Easter, is a great catharitic experience. There is somewhat of an emotional release, although it is not merely an emotional release. This is the grand old story of the faith. And we are telling it and acting it over again. That is all that needs to be said. That is all that can be said. Amen.

Good Friday: Not with a Whimper, but with a Bang

Isaiah 52:13-53:12; Psalm 22; Hebrews 10:16-26 OR Hebrews 4:14-16, 5:7-9; John 18:1-19:42

I'm writing this at the end of Good Friday, after the service I attended to hear, again, the Seven Last Words and reflections on them. I did not understand much of the latter, as the service was in Tagalog and my skills in that language are lacking. I did, however, resonate with the Seventh Last Word, "Tapos na!" "It is finished." This is a triumphant shout, not a cry of defeat.

I do not remember who wrote the lines, but I am always struck by

This is how the world ends,
this is how the world ends,
this is how the world ends,
not with a bang, but with a whimper.

But, instead, the world of Jesus the human, God become human and living among us in the world (he came to his own, but the world received him not) ended with a bang and not with a whimper. The Lamb left the world, crucified by the Romans at the instigation of the Jews, but as a Lion. And thus ended and began the greatest story the world has ever known. There is neither more nor less that needs to be said about that. Tapos na! was a cry of victory, that what Jesus came to do was accomplished.

One of my favorite "Jesus films" is The Last Temptation of Christ, a movie which got the evangelical community in the USA up in arms when it was released, in part for its depiction of Jesus imagining--as it turns out, with the help of Satan--living a life as a man, including being married first to Mary Magadalene and then to Mary and Martha of Bethany, begetting several children by the latter. With the exception of this and one or two other years, I have watched this movie either on Good Friday or Silent Saturday every year. At the end of the film and the novel, Jesus, having been returned to the Cross, shouts "It is accomplished!" What is meant by this line in Nikos Kazantzakis' novel and Martin Scorsese's film is that, in the words of George Orwell, Jesus "had won the victory over himself." Jesus had finally overcome the doubts that beset him throughout his career as "Not just a man, but the Son of Man, and more than that, the Son of God, and more than that, God."

The novel and the film explore in depth the human side of Jesus, which too often we miss in our proclamation. Unfortunately, some preaching about Jesus tends to be functionally Docetic. All of the Christological heresies agreed with orthodoxy that Jesus was God, but their disagreements and, ultimately, in the eyes of the Church, errors were constituted by various ways of denying that Jesus actually became human. So, for Kazantzakis, Tapos na! meant that Jesus became what he always was. This is precisely, I think, what we should be confessing about Jesus. On the one hand, Jesus' resurrection made him become, in the eyes of his disciples, what he always had been. But, on the other hand, in accepting his mission, and refusing the last temptation--which was to come down from the Cross, live and die as a man--he became in his own eyes what he had always been. And, in so doing, he also said, "It is finished!" to the old way of human life, living in bondage to the law of sin and death. By his death on the Cross, Jesus overcame sin's ultimate weapon. By his resurrection, Jesus overcame death's ultimate weapon. Tapos na! Amen.

Maundy Thursday: The Funded Mandate

Exodus 12:1-4, (5-10) 11-14; Psalm 116:1-2, 12-19; 1 Corinthians 11:23-26; John 13:1-17; 31b-35

I'm actually writing this entry on Good Friday, because I spent all day yesterday escorting the Work and Witness team on campus on a sightseeing trip. We spent time going up to a beautiful waterfall, enjoying the richness of creation with a view toward praising the creator. Two of us, one of the team members and I, took the additional step of being pulled under the falls on a bamboo raft. This got us exceedingly wet, but we got to enjoy an extra view of various caves and wonderful rock formations behind the falls. So, anyway, that's where I spent Maundy Thursday, and then I ate a Passover meal, of sorts, with my faculty colleague who is the main sponsor of this work team and the team members. I thought I simply couldn't leave out Maundy Thursday as I did with one of the Sundays of Lent. I probably should have written an entry like this for each of the days of Holy Week. I didn't, though, because of responsibilties related to the wrapping up of the semester. Enough of the excuses.

Maundy Thursday has been a significant day for me in the Christian calendar since I was first introduced to some special practices involved with it when I was a teenager. The church we attended at that time practiced foot-washing on Maundy Thursday, an idea which instantly turned me offand in which I consequently never participated. This is in part related to my own squeamishness, but also because the theological significance of the rite was not fully explained to us. This was a failure of the catechetical operation of that particular church, though I am not setting out in this piece to be critical of former churches.

The association of Maundy Thursday with the institution of the Eucharist was communicated to me in college. Then, in seminary, Holy Week took on an especially significant flavor, as Maundy Thursday services--in which I often publicly read Scripture during Eucharist--were joined with the Service of Darkness on Good Friday. I intend to post a Good Friday meditation later today, but I am also attending a service at Antipolo First Church of the Nazarene at 3:00 PM, which I think is perhaps the most appropriate time to have a Good Friday service, for it is the "ninth hour" of the day when our Lord is said to have died.

I once preached a Maundy Thursday sermon under the title "Funded Mandate." At the time, the phrase "unfunded mandate" was all the rage in the American political scene, describing the complaints of state and local leadership that the federal government was mandating certain things (really savage things, by the way, like making facilities accessible to the physically challenged) without providing funds necessary to come into compliance. The name "Maundy Thursday" comes from the Latin Vulgate translation of John 13:34--I give you a mandatum novatum, a new commandment, that you love one another.

That this commandment comes in the midst of Jesus washing the disciples' feet is what was not properly communicated to me when I was a kid. This is the supremely funded mandate, for throughout the Gospel of John Jesus is shown to be doing for the disciples everything that God has done for him--sending them into the world, providing comfort and direction, protecting them from evil. As, therefore, Christ has loved us, so we are to love one another, as says the second part of John 13:34. We are not merely commanded to come into compliance with a new directive from the leadership (a really savage thing, by the way, like loving one another) and left to find our own resources to do it, but instead we are but following the example of Christ. And he left us yet a further example by what happened to him the day after washing his disciples' feet. Though we might not be called to do exactly that in following the further example, nevertheless we are called to follow the example of Christ in expending our lives for the redemption of the world. This is a mandate which we must follow. But there is funding available. Amen.

Palm Sunday: Fully in the Light Again, We See the Cross

Isaiah 40:4-9a; Psalm 31:9-16; Philippians 2:5-11; Mark 14:1-15:47 OR Mark 15:(1-39)40-47

It is something of a cliche' to highlight the contrast between the chorus' lines "Hosanna! King of the Jews!" on Palm Sunday and "Crucify him!" on Good Friday. So I will not do that. But I do remember once attending Eucharist at an Episcopal Church some years ago on Palm Sunday. After receiving the Sacrament--or maybe it was before; my memory is unclear--someone pressed into our hands a blunted nail. This was to indicate something of the role each one of us had to play in the crucifixion of Jesus. While, at the time, it wasn't a very healthy thing for me to hear, as I was going through a rather dark spiritual time, it does indicate something interesting. In a way, even though none of us drove the nails, we all had a part in the death of Jesus, because it was for our sin that he died.

The Mel Gibson movie The Passion of the Christ, supposedly, showed Gibson's own hand driving the nail into Jesus' wrist. I suppose it would have spoiled the illusion to have left Gibson's wristwatch in the shot, since of course first century CE Roman soldiers didn't know anything of Timex or Rolex or whatever it is Gibson owns and wears. But, at the same time, it would have made a rather profound theological statement, even as did the blunted nail pressed into my hand wherever it was and whenever it was.

I have a dim recollection of an exchange in another film, The Shawshank Redemption. Andy DuFresne is talking to Red Ellis (Tim Robbins and Morgan Freeman) and he says, "I killed my wife, Red. I didn't pull the trigger, but I pushed her away" into the arms of the lover with whom she was murdered. Red tries to console Andy: "That doesn't make you a murderer. Bad husband, maybe." But there is a hint of unreality to Red's words. In the same way, I didn't drive the nails into the wrists of Jesus, but it was for me that this was done. And so, surrounded by the great cloud of witness, I cast aside every weight and the sin which clings so closely, and run the race that is marked out for me, keeping my eyes fixed on Jesus, the author and perfecter of my faith, who for the joy that was set before him endured the cross, scorning its shame.

Hebrews got it right. The light has fully dawned. We have come out of the dark wood of Lent, thinking that the difficult part of our journey is over. But, just around that bend up there... Amen.

Reading List--March 2009

1. Philip R. Davies and John Rogerson, The Old Testament World (2nd. ed.; 116 of 245 pages)
2. Nancy Eiesland, The Disabled God: Toward a Liberatory Theology of Disability
3. Samuel Noah Kramer, History Begins at Sumer: Thirty-Nine Firsts in Recorded History
   
4. George Buttrick, So We Believe, So We Pray (81 of 226 pages)
   

AP Story Mentions APNTS

March 31, 6:15 PM EDT

Giraffe to Receive Master of Divinity

By ANN DAYAMO
AP Education Writer

Taytay, Rizal, Philippines (AP)--Asia-Pacific Nazarene Theological Seminary (APNTS), located in the suburbs of Manila, has always prided itself on providing quality graduate theological education to students from many different cultures. This year is no exception. In commencement services to be held on the Seminary's campus Saturday, April 4, a giraffe will march in the graduation ceremony, receiving his Master of Divinity degree along with seven human counterparts from three different countries.

The Rev. Mr. Steven Fulsian is the first non-human to take courses in the twenty-five year history of APNTS. Mr. Fulsian says, "It was hard for me to adjust to the low ceilings, but through the help of God I have been able to finish my degree in only four years." Before coming to the Seminary, Mr. Fulsian, an ordained minister in the Saharan Holiness Church, had established and maintained a ministry geared toward the physical and spiritual needs of giraffes in his native Kenya. "I hope," he continues, "that my success will encourage other non-humans to pursue theological education."

Mr. Fulsian's academic pursuits were not without their challenges, however. According to Dr. Floyd Cunningham, president of APNTS, "Our initial fear was not Steven's height, but his ability to communicate in English." Due to the existence of hundreds of languages and dialects throughout the Asia-Pacific region APNTS serves, all instruction at the Seminary is conducted in English. Incoming students whose native language is not English are required to pass the Test of English as a Foreign Language (TOEFL). Master of Divinity students like Mr. Fulsian must pass with a minimum TOEFL score of 500, while candidates for some other degrees must achieve at least 550. Though Mr. Fulsian had learned a good deal of English on an informal basis, listening to missionaries teaching English to children in Kenya, he had certain physiological difficulties which made speaking a bit of a chore. In addition, the English used in academic theology is more sophisticated than the typical conversational English to which Mr. Fulsian had previously been exposed. Upon his arrival at the APNTS campus in July 2005, Mr. Fulsian's initial TOEFL score was 460, insufficient to begin taking graduate classes. However, students scoring between 450 and 499 are allowed provisional acceptance and the privilege of taking non-credit English courses. Mr. Fulsian spent his first year of study in such courses, under the tutelage of Professor Beverly Gruver. Mrs. Gruver says, "Steven fervently applied himself to the study of English, and achieved one of the highest levels of improvement in TOEFL scores ever seen at APNTS." When Mr. Fulsian took the TOEFL again the next July, his score was 575, sufficient to enroll in any degree program offered by the Seminary.

Mr. Fulsian's physical stature also contributed to his unique experience. The APNTS campus is built on two adjoining, hilly plots of land in the Manila suburb of Taytay. Human students often complain of the arduous climb, especially of the 40 steps up to the main classroom building, known as Owens Hall, after the founding president of the Seminary. The Seminary conceded to Mr. Fulsian's needs by providing secure platforms at strategic points along the hill where he could stand and be able to stick his head through open windows to participate in class. In addition, computer operators and reading assistants were employed throughout Mr. Fulsian's stay at the Seminary to compensate for his lack of fingers. Mr. Fulsian praised the Seminary's efforts to accomodate his imposing physical presence. "APNTS really opened their doors," he says. Then, correcting himself, he continues, "I mean, their windows to me, and I am forever in their debt." Mr. Fulsian's height will also necessitate a change in the typical graduation exercises. Normally students wear academic gowns and walk across the stage one at a time to receive a hood from faculty members, decorated with the colors of the degree and the Seminary. In Mr. Fulsian's case, the gown and the stage march are excluded, but he will be given a hood. After the ceremony, when he stretches to his full height, the hood will settle across his shoulders as it is designed to do.

Master of Divinity graduates at APNTS are required to complete 90 semester hours, not including any remedial English study that may be needed. The Seminary also offers the degrees of Master of Arts in Religious Education, Master of Arts in Christian Communication, and Master of Science in Theology. APNTS is a graduate school in the Wesleyan tradition, preparing men and women--and, now, giraffes--for Christlike leadership and excellence in ministries.