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Forward Friday: The Meaning of the Story of God
Originally posted April 6, 2012
One of the most significant elements in body theology is the actual, physical life, death, and resurrection of Jesus. That’s why Christmas, Holy Week, and Easter Sunday are so pivotal. We Christians are who we are because of who Christ is and what Christ did for us.
Sometimes looking at the big picture of the course of biblical history can help us understand the rhythm of the liturgical year. Although this year’s Easter celebration is over, let us not be so hasty to rush on to the next big thing. Let’s take some time to pause and allow the passing of this season to inform the season to come.
As you reflect this weekend on the passing of Holy Week and Easter and the coming of Pentecost, read back over some of the key elements of the story of God from our little flash Bible course to dig into the significance of what we are about to celebrate. Share your thoughts in the comment box below.
What stands out as particularly meaningful to you?
1. God takes evening walks with Adam and Eve in the garden.
2. Becoming aware of their nakedness and feeling ashamed causes them to hide from God.
3. God’s people become afraid of God and ask Moses to speak to God on their behalf.
4. God’s people are afraid even of the glory of God reflected on Moses’ face, so he has to wear a veil until the glory fades.
5. God instructs the people to build the Ark of the Covenant, where God’s presence will be confined among them.
6. The people never touch or open the Ark of the Covenant because it is so holy.
7. The Ark lives in its own tent among them, called the Tabernacle, where the people come to worship God.
8. After Moses, God speaks only to specific people God chooses, usually prophets, kings, or priests. These chosen few share God’s words with the people–who often do not listen.
9. To see the face of God is to die, and even the prophet Elijah–who asks to see God’s face–covers his face with his robe before meeting God at the mouth of the cave.
10. Once God’s people settle down in one place and begin to build houses instead of tents, God instructs King Solomon to build a temple for God to live in.
11. God’s presence is reserved for the Holy of Holies–a small area within the temple restricted from everyone where the Ark is kept, the entrance to which is blocked with a thick curtain.
12. Once a year, on the Day of Atonement, the high priest goes through an elaborate cleansing ritual in preparation to enter the Holy of Holies and sprinkle the blood of the sacrificed animal to atone for the people’s sins. (They even tie a rope around his foot each time in case he dies from the experience of being with God and has to be dragged out to be buried since no one else is allowed to enter the Holy of Holies, even to retrieve a dead body.)
13. Then Jesus is born, and he is called Emmanuel, which means “God with us.”
14. No longer is God among the people yet blocked from their access. Jesus lives with the people, learns and grows with them, eats and drinks, sleeps, speaks, heals, reprimands, and teaches.
15. Jesus says that those who see him and know him also see and know God.
16. Jesus is anointed at Bethany for his coming death.
17. When the people celebrate Jesus’ entrance into Jerusalem–what we call Palm Sunday–they acknowledge that Jesus is fulfilling the long-anticipated role of the Messiah, the one who has come to save them and restore the original order as God intended.
18. Jesus washes his disciples’ feet as an example of their role in each others’ lives.
19. Jesus breaks bread and passes the cup of wine to his disciples to foreshadow his impending arrest and execution.
20. Jesus prays in the garden with his disciples nearby–by some accounts so fervently that the capillaries break on his forehead and he begins to sweat blood–not only that he might yet be spared his role as the sacrifice for the people’s sins but also that he accepts that role.
21. Jesus is arrested, abandoned and denied by his disciples, beaten, mocked, and sentenced to death by Rome’s most barbaric form of execution.
22. Jesus is forced to carry the crossbeam through the crowded streets of Jerusalem up to the site of his execution.
23. Jesus is too weak to complete the trip and collapses. A member of the crowd is chosen at random by the guards to carry the crossbeam for Jesus the rest of the way.
24. At Golgatha, Jesus is stripped naked (yes, as naked as he was born).
25. The guards attach Jesus to the crossbeam with iron spikes through his wrists and to the stake with spikes through his ankles and raised to hang between two thieves until his struggle for breath overcomes him and he gives up his spirit to God and completes the sacrifice.
26. At the moment of his death, there is an earthquake and the curtain separating the Holy of Holies from the rest of the temple is torn in half from top to bottom.
27. Jesus’ execution lasts only six hours, considerably less time than most people endured the experience.
28. Jesus is buried and mourned, and the disciples hide in fear that they will be arrested and executed next.
29. The women at the tomb discover Jesus’ resurrection early in the morning three days later. They become the first bringers of the good news (gospel) that Jesus is alive.
30. Jesus appears to his disciples and to many other people over the 40 days following his execution, eating and drinking with them and allowing them to touch him to prove that he indeed has retaken physical form.
31. Jesus ascends into the clouds after promising to send his spirit to be with his followers and to return again one day soon to bring the kingdom of heaven.
32. The disciples wait and pray until they experience the promised presence of the Holy Spirit during Pentecost.
33. The disciples become apostles, who preach the good news (gospel) that Jesus came back to life to all who are gathered in the street. Miraculously, each listener hears the words in his or her own language.
34. The apostles perform many other miracles by the power of the Holy Spirit in the name of Jesus, and many who hear believe. Thus the Church is born, and all who believe in the good news that Jesus came back to life are filled with the Holy Spirit…even the Gentiles!
And then, after Holy Week…
Originally posted April 5, 2012
Last week, we looked at the big picture of the history of God’s relationship to people up to the Day of Atonement. Then, we looked at the entrance of Jesus into the story. On Good Friday, we considered the passion, resurrection, and ascension of Christ. Now that we’ve celebrated Easter Sunday, let’s look at the coming of the Holy Spirit and the implications of this story for body theology.
32. The disciples wait and pray until they experience the promised presence of the Holy Spirit during Pentecost.
33. The disciples become apostles, who preach the good news (gospel) that Jesus came back to life to all who are gathered in the street. Miraculously, each listener hears the words in his or her own language.
34. The apostles perform many other miracles by the power of the Holy Spirit in the name of Jesus, and many who hear believe. Thus the Church is born, and all who believe in the good news that Jesus came back to life are filled with the Holy Spirit…even the Gentiles!
When I was little, we used the phrase Holy Ghost. Some people might have found that phrase a little scary. To me, it was just a name, as incorporeal and intangible as today’s more common Holy Spirit. Growing up Presbyterian, there was never much emphasis on the Holy Spirit at all. We talked a lot about God as The Father and Jesus as The Son, but God as The Holy Ghost was just something we said as part of the Nicene Creed each week in the church service.
I’ve come a long way in my journey with the Holy Spirit. That’s a post for another day. What I want to share today is the continued trajectory of the story of God.
Last week, we looked at the beginning of the story of God when God was present with Adam and Eve, walking in the garden. Through the entrance of sin and shame, a barrier went up that kept the people of God from God’s presence with them. As we walk through the story of God, we see God living nearby, but there is always something keeping the people from direct contact with God–whether that’s shame, fear, or the belief that they are too unclean or unholy.
But God was determined to be with the people again. On Wednesday and Friday, we looked at the life, death, and resurrection of Jesus–God in human form. God broke the barrier by making the ultimate blood sacrifice so the people would never again be too unclean or unholy to be present with God. But Jesus’ physical existence on earth–like ours–was only temporary, even after death.
So God sent the Holy Spirit–the presence of God–to remain in the world with the people of God and to actually live within the people, making their physical bodies into temples. Now, people don’t have to go anywhere to be present with God. No one can keep us away from God or force us to stay at a distance from God’s presence because God is now present inside the human body!
If that’s not the most exciting thing ever, I don’t know what is! Our bodies house the presence of God. God’s presence inside us is what changes us, makes us new, and makes us holy. There is nowhere we can go where God is not present. There is nowhere we can go that is not made holy by God’s presence there. The curtain has been ripped open. The Spirit of God has been released into the world and into the body of every person who believes.
That is what body theology is all about. That is why our bodies matter to our faith. That is why the physical reality of God in the world matters to our theology.
And that is what Holistic Body Theology Blog is all about.
It’s Holy Week! (Part 3)
Originally posted April 4, 2012
Monday, we looked at the big picture of the history of God’s relationship to people up to the Day of Atonement. Wednesday, we looked at the entrance of Jesus into the story. Today, let’s look at the Passion of Christ and the rest of the Jesus story.
21. Jesus is arrested, abandoned and denied by his disciples, beaten, mocked, and sentenced to death by Rome’s most barbaric form of execution.
22. Jesus is forced to carry the crossbeam through the crowded streets of Jerusalem up to the site of his execution.
23. Jesus is too weak to complete the trip and collapses. A member of the crowd is chosen at random by the guards to carry the crossbeam for Jesus the rest of the way.
24. At Golgatha, Jesus is stripped naked (yes, as naked as he was born).
25. The guards attach Jesus to the crossbeam with iron spikes through his wrists and to the stake with spikes through his ankles and raised to hang between two thieves until his struggle for breath overcomes him and he gives up his spirit to God and completes the sacrifice.
26. At the moment of his death, there is an earthquake and the curtain separating the Holy of Holies from the rest of the temple is torn in half from top to bottom.
27. Jesus’ execution lasts only six hours, considerably less time than most people endured the experience.
28. Jesus is buried and mourned, and the disciples hide in fear that they will be arrested and executed next.
29. The women at the tomb discover Jesus’ resurrection early in the morning three days later. They become the first bringers of the good news (gospel) that Jesus is alive.
30. Jesus appears to his disciples and to many other people over the 40 days following his execution, eating and drinking with them and allowing them to touch him to prove that he indeed has retaken physical form.
31. Jesus ascends into the clouds after promising to send his spirit to be with his followers and to return again one day soon to bring the kingdom of heaven.
There are so many wonderful moments in this part of the story of God. Jesus, a physical human being, dies a physical human death (of the worst kind), and is resurrected to again be a physical human being. The women are the first evangelists. Jesus promises to leave his spirit with those who believe in him.
But my favorite moment is the moment of Jesus’ death when the curtain is ripped in two. Remember the curtain? That piece of fabric hanging in the entrance to the Holy of Holies? It served as a reminder of the barrier between God and God’s people. It blocked people from God’s presence with them.
In fact, only the people considered to be the cleanest and most holy were even allowed near the Holy of Holies. Even the high priest, the holiest person out of all of God’s people, was only allowed inside once a year to sprinkle sacrificial blood on the Ark to atone for the sins of the people. God was just too holy to be with the people. The people were just too unholy to be with God.
But God came to the people anyway, in the physical human form of Jesus. God became the ultimate blood sacrifice–the last and final atonement for all the sins of all people everywhere throughout all of time. God ripped the curtain (top to bottom) at the moment of Jesus’ death to show the people that there was no more need to separate the holy from the unholy–the sacred from the secular.
And when I think that God, his son not sparing,
sent him to die, I scarce can take it in,
that on that cross, my burden gladly bearing,
he bled and died to take away my sin.
Then sings my soul, my savior God, to thee.
How great thou art! How great thou art!
So get ready for Easter, people. The curtain gets ripped today. The body of Jesus gets buried and the spirit of Jesus enters the place of eternal damnation on Saturday. And then Sunday–oh glory!–we get to celebrate the living-breathing-walking-talking-eating-drinking-teaching-healing-actual-physical-human/divine-Jesus for defeating death, ending forever the need for blood sacrifice, forgiving sin, and making possible the presence of God in the world and in the body of every believer everywhere until the kingdom of God returns to us again one day soon.
People, get ‘a ready. Jesus is ‘a comin’!
It’s Holy Week! (Part 2)
Originally posted April 3, 2012
Monday, we looked at the big picture of the history of God’s relationship to people up to the Day of Atonement. Today, let’s look at the entrance of Jesus into the story.
13. Then Jesus is born, and he is called Emmanuel, which means “God with us.”
14. No longer is God among the people yet blocked from their access. Jesus lives with the people, learns and grows with them, eats and drinks, sleeps, speaks, heals, reprimands, and teaches.
15. Jesus says that those who see him and know him also see and know God.
16. Jesus is anointed at Bethany for his coming death.
17. When the people celebrate Jesus’ entrance into Jerusalem–what we call Palm Sunday–they acknowledge that Jesus is fulfilling the long-anticipated role of the Messiah, the one who has come to save them and restore the original order as God intended.
18. Jesus washes his disciples’ feet as an example of their role in each others’ lives.
19. Jesus breaks bread and passes the cup of wine to his disciples to foreshadow his impending arrest and execution.
20. Jesus prays in the garden with his disciples nearby–by some accounts so fervently that the capillaries break on his forehead and he begins to sweat blood–not only that he might yet be spared his role as the sacrifice for the people’s sins but also that he accepts that role.
This is what I love about the Jesus part of the story of God. Here we see Jesus in his human vulnerability. Though he is fully divine and capable of changing the end of the story, Jesus is also fully human and willingly becomes the final blood sacrifice as the atonement for the sins of the people–this time not only the people of God but all people everywhere throughout the course of history.
The scene in the garden is one of my favorite Jesus moments. We see Jesus at his most intimate, praying to God not for the sake of others but for his own sake. We see the intense struggle between the divine and human in Jesus. This is no small matter, this business of execution and sacrifice. This is not easy or pleasant, but it is worthwhile and shows the extent of God’s love for the people–of Jesus’ love for the people, all people.
Blessed is the one who lays down their life for the sake of a friend. And Jesus has called us friends.
I like to think the blood Jesus sweats during his prayer foreshadows the finality of his sacrifice. Like the blood sprinkled on the Ark of the Covenant in the Holy of Holies on the Day of Atonement, the first drops of Jesus’ blood are spilled in the garden as he struggles to accept his role as the animal sacrificed on the temple’s altar.
But my favorite moment is still coming…
The sun doesn’t rise after all
During my recent travels, I saw a lot of sunrises and sunsets from the road, some beautiful, some obscured, some at dangerous angles to the driver. One thing I kept thinking about as I witnessed the journey of the sun across the sky each day was how we talk about what we see.
We speak from our own perspective. The sun rises, it moves across the sky, and then it sets. This statement is true. This statement is an accurate description of how we experience the sun. This is what we see. Everyone in every culture in every location in every age since the beginning of the world has experienced the sun this way, and I think it’s safe to say that everyone would generally agree that the sun rises, moves across the sky, and then sets.
Except it doesn’t.
The sun doesn’t move at all. The Earth is what moves. We move, not the sun. Science and astronomy teach us this truth. It is an accurate description of reality, but it does not describe how we experience the relation between sun and sky. This is not what we see. Everyone in every culture in every location in every age until at least the 1600s would call this truth a fantasy.
How easily we assume that our experience is not only true but also the only capital-T-Truth. How quick we are to dismiss a truth that does not match our experience as fantasy.
Our truth that the sun moves across the sky is true, except that it isn’t. It describes our experience accurately, but it does not describe what is very accurately at all. In fact, it describes quite the opposite of reality.
So now, when we talk about issues of faith, spirituality, God, and religion, I think about the sun. I think about the language I use to describe my experience and begin to consider that while my language is true to my experience, it might not be true to reality.
Maybe when we speak of God’s unchangeability, it is really we who are unwilling to change. Maybe when we speak of God’s unfailing, unconditional love, it is really our desire to be loved that we express. Maybe when we speak of God as male or masculine, it is really we who experience power and control through a paternalistic cultural lens.
The point is that we don’t know everything. No one holds the capital-T-Truth. We all hold pieces of the truth, and if we’re lucky, we are able to recognize more pieces of truth in others and hold onto them all. Until we’re willing to consider the possibility that we could be not only not completely right but also actually completely wrong, we will never be able to consider that someone else might hold a piece of truth we don’t have.
This is the value of ecumenical and interfaith perspectives. We look for our commonalities. We build bridges on our pieces of truth. We rub up against people whose experience is different than our own, people who dare to suppose the sun does not actually rise and set as it appears after all. We learn together. We grow.
We’ve come a long way since the 1600s. Everyone in the educated world, especially those who have access to telescopes and higher-level math, now agrees that the Earth moves and the sun does not. But not a single one of them would argue that the sun does not rise, move across the sky, and set every day, either.
One truth defines reality; the other truth defines experience. Both truths are pieces of the capital-T-Truth that we are all grasping for and falling short of regardless of our intelligence, education, or experience.
Next time you find yourself in debate about who is right, who is in, who holds the capital-T-Truth about faith, spirituality, God, or religion (or anything else for that matter), take a breath, look up at the sun, and remember to start with the pieces of truth we each hold — and build on that.
I’m Back! When it doesn’t feel like Lent…
I know, I know. I promised new posts for last week and didn’t deliver. Getting back into the swing of things after being in Arizona for two weeks proved more time-intensive than I expected. But now I’m back and ready to write!
If you’re wondering about my experience in Arizona, you can read my daily reflections over at my old spirituality blog: Of the Garden Variety.
This week I have a few disconnected thoughts to share with you lovely readers. Let’s dig into it.
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We are just under two weeks away from celebrating Easter. How is your Lenten season going?
For me, I’ve been so preoccupied with preparing for Arizona, being in Arizona, recovering from Arizona, and looking ahead to my next trip, that I’ve pretty much lost sight of Lent this year. Rather than a season of reflection, contemplation, and experiencing the disconsolation of being without, I’ve been rushing, working, and experiencing sensory and information overload.
So what do we do when our season of life does not match up with the church calendar? What do we do when the sermons and sharing of our community of God don’t resonate with our current experience?
I think we run into this dilemma more often than we like to admit. We experience loss, but our community is full of celebration. We experience rest, but our community expects more participation. We experience peace, but our community is full of unrest. We experience doubt and distance with God, but our community seems threatened by our questions.
Sometimes it’s so much easier to walk alone.
But community is central to our Christian faith for a reason. Yes, we need the freedom to be who we are and where we are on our spiritual journeys, but we also need the experience of community to help us grow and change. Community can be challenging, but it can also be revealing and healing.
When I think about participation in the community of God, I always return to Dietrich Bonhoeffer:
We can never achieve this “wholeness” simply by ourselves, but only together with others. – Letters and Papers from Prison
(If you missed it, you can find our 4-part series on community in Bonhoeffer’s writings here.)
We need each other not only to fully experience God but also to become fully whole in ourselves. I may not be in a season of life or a frame of mind to really engage in Lent this year, but being surrounded by a community of God that is engaged in Lent helps keep me linked to the seasons of the church year and reminds me that there is more to life than my momentary experience.
And who knows? Maybe next year I will be the one reminding my community just what the season of Lent brings to our experience of God.
That’s what community is all about.
Mini-sabbatical: Gone to school
Hello, my dear lovely readers!
Well, I’m off to Arizona for a short certificate program in Spiritual Direction. Because of the schedule while I’m away, I won’t be posting anything new on HBTB for the next two weeks. I’ll be back to the regular schedule on March 11th.
But don’t worry! If you miss me, you can follow my experience on Twitter and over at my old spirituality blog: Of the Garden Variety. I’ll be reflecting daily on my classes and what God is stirring up, whatever that may be!
Be sure to follow that blog if you want email updates while I’m away.
You can also sign up for the monthly newsletter to get exclusive updates, book recommendations, suggested meditation exercises, and more. If you sign up before the end of the month, you’ll get the link to an exclusive guided meditation video for Lent when the newsletter arrives in your inbox. Newsletters come out the last day of the month. Best part is, it’s free!
Forward Friday: Seek the Hidden Life
This week we’ve been discussing what Lent is all about in the wise words of Henri Nouwen. We’ve looked at being ready, returning to God and our true identity, pursuing the hidden life, and being reconciled both to God and to others.
There are so many ways we could use what we learned this week to move forward toward a holistic body theology. But this weekend, let’s focus on what we need first to get it all started.
Seek the hidden life.
There are all sorts of ways we can pursue the hidden life that Jesus modeled for us. This weekend, look for opportunities to choose the hidden life over the praise of the world.
Here are some ideas:
- Make an anonymous donation.
- Get up early or in the middle of the night for some alone time with God, and don’t share your experience with anyone.
- Put a rubber band around your wrist and take a moment to pray (without anyone noticing) every time you notice it’s there throughout the day. If anyone asks about the rubber band, just tell them it’s there in case you need it.
- Perform a random act of kindness when no one is around to see or thank you. This could be anything from running the dishwasher to picking up trash on the sidewalk.
- Fast something. Whether it’s for Lent, for the weekend, or for a day, give something up, and make sure no one notices except you and God.
Reconciliation and the Hidden Life
On Monday, we looked at an excerpt from Henri Nouwen‘s Sabbatical Journey and unpacked some of his reflections about Lent. We focused more on the beginning and end of the passage, but today I really want to focus on what he says in the middle.
Jesus stressed the hidden life. Whether we give alms, pray, or fast, we are able to do it in a hidden way, not to be praised by people but to enter into closer communion with God. Lent is a time of returning to God. It is a time to confess how we keep looking for joy, peace, and satisfaction in the many people and things surrounding us, without really finding what we desire. Only God can give us what we want. So we must be reconciled with God, as Paul says, and let that reconciliation be the basis of our relationship with others.
I always love how honest Nouwen is about what it’s like to be human. He acknowledges all our fallen nature, our pride and guilt and selfishness and all the rest, yet he uses his own vulnerability to draw us into closer relationship with the Divine.
How often I fail at living the “hidden life” Jesus modeled for us. How easily I am distracted and motivated by the praise the world gives. How quickly I stray from the one thing I want. The psalmist calls it an undivided heart. John calls it remaining in God. Nouwen calls it communion with God.
It is only when we are living this hidden life that we are able to be in right relationship with others. It is only when we acknowledge our need for and accept God’s forgiveness that we are able to acknowledge our need for and ask for forgiveness from others or give them our forgiveness, even if they do not ask or acknowledge the need.
Lent is a time for reconciling ourselves to God and to others (not to mention to ourselves) so that when Easter morning comes, we are fully able to understand and celebrate the event that forever reconciled the world to God.
This process is big and important. It is difficult. It requires humility and honesty, vulnerability and transparency. It requires intention and space.
But the good news is, reconciliation starts with God, and with God, it is already finished!
Forward Friday: YOU define body theology
I’ve been thinking all week about Isherwood’s definition of body theology as created through the body rather than about the body. Our tendency is to relate to our bodies as something “other,” as a separate entity that is not the same as our “self.” As Isherwood says elsewhere in that chapter, our language betrays our perspective when we say that we have bodies rather than that we are bodies.
This weekend, take some time to reflect and perhaps journal on the following question:
How do YOU define body theology?
This question is more than a cognitive exercise in generating a pithy statement about what you believe the term “body theology” means or what the phrase evokes in you, though these are of course useful exercises as well. What I’m really asking here, what I’m encouraging you to ask yourselves this weekend, is this:
How does who you are as a mind-body-spirit being, designed by and created in the image of the Divine Being who defies all category and definition (including age, race, and gender), and believer in and follower of the way of the incarnate, flesh-and-blood, living-and-breathing, dwelling-among-us, crucified-and-resurrected Emmanuel (which means God-with-us) — how do YOU define body theology?
How is body theology defined through the unique physical human being only YOU can be? What does your experience of being alive in your own skin bring to the table? What does your body teach us about who God is and about who we are as the community of God? How is God made manifest in and through you that is only possible because you are a bundle of tangible flesh?
This is a big question.
Open yourself up to the possibilities presented by this kind of approach to theological reflection. Really sit with the reality God reveals to you. Write it down or talk through your experience with a trusted friend.
Then come back and share in the comment box below. What came up for you as you meditated on these questions?
Holistic Body Theology 