Monday, April 6, 2015

AT-A-GLANCE: Chart Comparing the Empty Tomb and Resurrection Appearance in the Four Gospels




MATTHEW
MARK
LUKE
JOHN
WHO WENT TO THE TOMB?
Mary Magdalene and the other Mary (2 women)
Mary Magdalene, Mary the mother of James, and Salome (3 women)
Mary Magdalene, Mary the mother of James, Joanna, and the other women (5 or more women)
Mary Magdalene (1 woman)
WHY DID THEY GO?
To see the sepulcher
To anoint him with spices
To take spices they had prepared
(John's Gospel does not say why.)
WHEN DID THEY GO?
After the Sabbath, toward the dawn, on the first day of the week
After the Sabbath, very early, on the first day of the week, when the sun had risen
At early dawn, on the first day of the week
While it was still dark, on the first day of the week
THE ROLLING STONE
The women witnessed an angel and an earthquake rolling the stone back.
The women worry how they’ll ever move it, but they find the stone already rolled back.
The women find the stone rolled away.
Mary Magdalene finds the stone rolled away.
THE GREETER(S) AT THE TOMB
An angel descended, he looked like lightning, dressed white as snow, and he sat upon the stone outside the tomb (only in Matthew are there guards posted; they tremble and become like dead men).
A young man in a white robe was sitting in the tomb on the right side.
Two men appeared in the tomb in dazzling apparel.
After Peter and the other disciple (John?) left, while Mary was weeping, she stooped to look in and saw two angels in white, sitting where the body had been laid, one at the head and one at the feet.
WHAT THE GREETERS SAID
“Don’t be afraid . . .”
“Don’t be amazed . . .”
“Why do you seek the living among the dead?”
“Woman, why are you weeping?”
THE REACTION OF THE WOMEN TO THE GREETER'S MESSAGE
The women departed quickly from the tomb with fear and great joy, and they ran to tell the disciples.
The women fled from the tomb trembling, astonished, afraid, and said nothing to anyone.
The women returned and told the disciples.
Mary Magdalene saw the stone taken away, she went back and fetched Peter and the other disciple (John?) who came, saw, and left her weeping at the tomb; she answered two angels concerning her weeping, “Because they have taken my Lord away. . .”
JESUS’ FIRST APPEARANCE
Somewhere between the tomb and the disciples’ hideout in Jerusalem, Jesus met the two women and said, “Hail!” and they worshiped him.
Jesus doesn’t appear to anyone, as our oldest and best copies of Mark end at 16:8; 9-20 was almost certainly written later by someone else.
Somewhere on the road to Emmaus, Jesus walked with two disciples, one named Cleopas. And at an unnamed place Jesus is said to have appeared to Simon (Peter). These two appearances happen about the same time, and it's unclear which was first.
Just outside the tomb, Jesus appeared to Mary Magdalene who mistakes him for the gardener.
OTHER APPEARANCES
To the eleven on a Galilean mountain
(In the longer ending of Mark written by someone else, Jesus appeared to two disciples walking in the country and to the eleven while at table.)
To the eleven plus companions in Jerusalem behind closed doors
Somewhere behind closed doors without Thomas; same room one week later with Thomas; later to seven disciples on the shore of the Sea of Galilee

RESURRECTION APPEARANCES IN THE BIBLE BEYOND THE FOUR GOSPELS

Book of Acts - the risen Christ appeared:
1-Acts 1:3-5 --- to disciples, teaching during forty days (Passover-Pentecost)
2-Acts 1:6-11 --- to disciples who witness his ascension
3-Acts 7:55-56 --- to Stephen in a “vision” of heaven as he is about to be stoned
4-Acts 9:1-9 --- to Saul/Paul on the road to Damascus—not an appearance like others

First Corinthians 15:3-11 - the tradition handed to Paul says the risen Christ appeared:
1 - to Cephas (Peter)
2 - then to the twelve (at first eleven)
3 - then to more than five hundred believers at one time
4 - then to James (Jesus' brother and eventual leader of the church in Jerusalem)
5 - then to all apostles
6 - then to Saul/Paul last

Friday, March 27, 2015

Deficit in Spiritual Worthiness

"Why does God love me?"

You might answer that question by arguing that God has to love you because God is love; if God is love and God's nature is to love, then God has to love you.  What if, however, the key word in this question is the word you?  Why does God love you?  Why particularly you?  You might answer that question by arguing that you try to be a loving person, treating others as you would like to be treated, a person who contributes time and talent and treasure to your family or your church or your community.

I wonder if these answers miss the mark.  If God loves you merely because it's God's nature, that God has to, then God's love is generic, not really related to you specifically.  But if God loves you because of how you treat others or what you contribute to society, then God's love is conditional and is offered or withheld depending upon your attitude or performance.

Does God only love you because God has to?  Does God love you only when you prove by your words and actions that you are worthy?

In the Christian Scriptures, Jesus looked into the crowd and saw a little child, and he called to the child and placed it before his disciples and said, "I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven!" (Matthew 18:3)

For those who are truly familiar with the New Testament Gospels, they know that when Jesus speaks of entering the kingdom of heaven he is speaking of present participation in a powerful yet mysterious relational reality that is already here ("The kingdom of heaven is among you." - Luke 17:21), and yet it has not fully come ("Thy kingdom come..." - Luke 11:2).  Jesus insists that the kingdom already belongs to children, here and now ("Let the little children come to me and do not try to stop them, for the kingdom of heaven belongs to such as these." - Matthew 19:14).

Think of an infant, perhaps your own.  Why do you love it?  Do you have to?  Is it required?  Do you love it because of how much it contributes, how hard it works, how well it treats others, how well it performs?  What I am getting at, and what I think Jesus' illustration was getting at, is that children have intrinsic value and so do you.  In the here-and-now relational reality that Jesus called "the kingdom," children are innately worthy of love and so are you.

The lie we too often believe is that we have to justify our existence, that we have to prove our worthiness to take up space on this planet and to use its oxygen, that every day we have to try to convince others and ourselves and even God that we are worthy of love.  Chaplains sometimes call this "a deficit in spiritual worthiness."  I don't particularly like that phrase, but I know what it means.  It means that we human beings have a hard time trusting that the kingdom of heaven is among us, that it values infants as much as presidents, and we are infinitely prized by God because each of us is God's uniquely beloved child.

Wednesday, January 7, 2015

Why Would Anyone Want to Be Poor In Spirit?


 "Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3)


This blessing states emphatically that there are some people who already possess the kingdom of heaven. It is theirs, present tense, now. Who are these people?

Jesus began his “Sermon on the Mount” with a series of blessings, the first one directed at “the poor in spirit.” I am afraid this verse is badly misunderstood. It is too often preached that, One must strive to be poor in spirit in order to go to heaven. The blessing, it seems, is being twisted into an assignment. This misinterpretation assumes that by poor in spirit Jesus meant humble. Therefore, to earn heaven I have to act more humble.

Jesus does not use the word “humble,” however; and poor in spirit does not mean humble.

·         ptokhoi means “poor” (pitiful, destitute, afflicted, or powerless)
·         to pneumatic means “in spirit” (referring to one’s inner life, state of mind, or disposition)
·         tapeinos means “humble,” but this word does not occur in the “Sermon on the Mount.”

If poor in spirit does not mean humble, then what does it mean?

To be poor in spirit is to be spiritually defeated, lost, broken, and hopeless. I have been there at the worst moments of my life. And, honestly, I wanted out. I thought it would never end. I was bouncing a check on my own strength, desperate for even one glimmer of light. Why would anyone want to be poor in spirit? You have probably gone to a friend or pastor or psychologist to make “poor in spirit” stop. No one in their right mind wants to be spiritually bankrupt.

See how distorted the human mind can be? Jesus blesses people who are dying inside. Why can I not just celebrate that Jesus blesses these wounded souls? Why can I not bless them too by sharing their pain? Because, unfortunately, I am not always above selfishness and insecurity.

Worse, I am actually capable of worrying that someone else is going to get my share. I can actually worry that if he blesses someone else, it somehow robs me, or that maybe he will not have enough blessings to go around. This wrong-headedness reminds me of a noisy flock of geese all rushing for the same little crust of bread. Or a pack of wild dogs fighting over a single scrap. When did God get so poor and miserly?

How, moreover, do we justify turning a blessing into a work? Why do we automatically turn “Blessed are the poor in spirit, for the kingdom of heaven belongs to them now,” into, “In order to earn heaven I have to act more poor in spirit”? This is not just bad exegesis. It is our wrong-minded tendency to mistrust God’s good will toward us, and our hubris that falsely believes we can buy blessings and heaven by checking off items on a goody-two-shoes list. How can we read this gracious beatitude as, “You must be more humble, or else”?

I need to repent. If I believe this Bible stuff, and if Jesus says that the kingdom of heaven already belongs to the poor in spirit, then why can I not just celebrate this? Why can I not be glad for them, the poor in spirit, whoever they are, wherever they are? If anybody needs a blessing, they do. And, one day, God forbid, I may be poor in spirit once again, and on that day I may need Jesus' words as bad as others do today.

So in what sense does heaven belong right now to the poor in spirit? Is this announcement just fluffy talk? Is it mere consolation? I do not think so. What if heaven is not so much an afterlife reward (that you have to earn) as it is the present solidarity of God with you now, God for you now, God sharing your pain, addressing your pain when you are dying inside?

I like it that Jesus began his most famous “sermon” by sitting down with people in the grass and addressing first those who were hurting the most.