Happy April Fools’ Day! This is the day that the internet and other media are full of pranks, hoaxes, and tall tales. So if you come across any, please report them here. Thus we can honor the day.
Have a blessed Good Friday, everybody, and a joyous Easter. Towards that end, I give you two remarkable texts from God’s Word, which detail how Christ’s death, burial, and resurrection, is OUR death, burial, and resurrection, and how each of us was and is intimately involved in His Cross and in His empty tomb. From Colossians 2:
8 See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits[a] of the world, and not according to Christ. 9 For in him the whole fullness of deity dwells bodily, 10 and you have been filled in him, who is the head of all rule and authority. 11 In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, 12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. 13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. 15 He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him. [Read more…]
For Lent I’ve been reading Jürgen Moltmann’s The Crucified God. It’s sophisticated theology, interacting and often agreeing with radical and liberal theologians, and yet there are treasures on virtually every page. Here are some quotations:
“When God becomes man in Jesus of Nazareth, he not only enters into the finitude of man, but in his death on the cross also enters into the situation of man’s godforsakenness. In Jesus he does not die the natural death of a finite being, but the violent death of the criminal on the cross, the death of complete abandonment by God. The suffering in the passion of Jesus is abandonment, rejection by God, his Father. God does not become a religion, so that man participates in him by corresponding religious thoughts and feelings. God does not become a law, so that man participates in him through obedience to a law. God does not become an ideal, so that man achieves community with him through constant striving. He humbles himself and takes upon himself the eternal death of the godless and the godforsaken, so that all the godless and the godforsaken can experience communion with him.” [Read more…]
The charge is that the word “Easter” derives from the name of a pagan fertility goddess “Eostre.” It is said that Christians took over a spring festival devoted to this deity. But this article by British historian Anthony McRoy debunks that claim: Was Easter Borrowed from a Pagan Holiday? | Christian History.
Briefly, the connection to Eostre was made by the Venerable Bede, the medieval church historian, but we can find no other mention of the goddess or any festival associated with her. Prof. McRoy accounts for what may have been Bede’s misunderstanding with some other etymological accounts of the origin of our word “Easter.”
Besides, English and the other Germanic languages are the only languages that calls the Festival of the Resurrection “Easter.” Everyone else calls it some version of “Pascha,” which derives from the Hebrew word for “Passover.” And the holiday was celebrated extremely early in the church’s history, evidently by the 2nd century. And its original celebration in the Middle East and around the Mediterranean sea shows no connection at all to any pagan festivals.
Some years ago, I, as a Lutheran, was invited to write about the Lord’s Supper in Tabletalk, a magazine with mostly Reformed readers, which was doing special issue on the sacraments. I didn’t want to argue, just explain what Holy Communion means and can mean in the life of a Christian. I offer it to you, whatever your theology, for Maundy Thursday:
As far as I know, I am the only Lutheran who writes regularly for Tabletalk, so please bear with me. Inviting a Lutheran to write about the Lord’s Supper is like asking a grandmother if she has any pictures of the new baby. So much affection for the subject matter can easily outpace other people’s interest. However, the Lord’s Supper is at the heart of a Lutheran’s piety. Calvinists too, as well as other Protestants, are rediscovering their own sacramental heritage, which has become somewhat forgotten. We Lutherans have never lost the Reformation’s emphasis on the sacrament, so perhaps this description of what it is like might prove helpful.
I do not intend here so much to argue for the Lutheran theological position on the sacrament, but rather to describe — in a way that I hope is helpful for non-Lutherans who are also trying to regain an evangelical sense of the sacrament — what it is like to believe in it. I will then make some cultural connections, showing why the Reformation emphasis on the sacrament is a bracing tonic against today’s highly-internalized pop-Christianity. [Read more…]
You have doubtless heard about the college that had students stomp on the name of Jesus as an exercise in a class on cultural understanding. I noticed the parallel to something that happened in Gulliver’s Travels in which the satirist Jonathan Swift portrays Dutch traders as being willing to trod on a Crucifix as a way to convince the Japanese that they weren’t Christians so that they could trade with that country. Of course, the Dutch, being Calvinists, considered the Crucifix to be an idol, so stepping on it didn’t bother them.
I wondered how much of that was true and how much was Swift’s lampoon. The Dutch were the only Europeans the Japanese would trade with. Whether that was because they would trod on the Crucifix because of their iconoclastic theology, I’m not sure, but Swift, an Anglican priest, lambastes them. Anyway, I was glad to see that Anthony Sacramone, who has taken up blogging again, makes that same connection and tells us more about the requirement for blasphemy in the context of Christian persecution, now showing up in a college classroom.
(There was only one student who objected, by the way, and he was a Mormon. Did the Christians in the room just go along with it? Surely, desecrating the name of Jesus would bother even iconoclasts whose distaste for physical images never extended to the use of language.) [Read more…]