In the space between Palm Sunday and Good Friday, between the acclaiming of Jesus as a king and his execution as a threat to the political order, I was no more ready to read the news this morning. The stifling, exhausting repetition of violence and terrorism is both all too common but still shocking. And yet, I hope that Christians in particular can draw upon the narrative arc that moves us from Jesus’ triumphal entry to his seeming defeat on Calvary.
The story of Jesus’ passion and death has stirred my imagination since I was a child. In an act of profound mystery, Jesus walks towards the conflict swirling around him. Jesus accepts his arrest and does not raise his voice. His willingness to embrace the consequences of truth-telling leaves him silent in the face of his accusers. His judges repeatedly say they can find no fault in this man, but the people want more. They want someone to blame.
In a world surging with anti-Semitism, Islamophobia, and the persecution of Christians, a Muslim is soon to portray Jesus in a film called Killing Jesus. Based on Bill O’Reilly and Martin Dugard’s bestselling book of the same name, the film seeks to capture the human dynamics and political milieu around the controversial death of Jesus of Nazareth.
Haaz Sleiman, a Lebanese-born American Muslim, was chosen to play the lead as the Jesus character. His selection makes him virtually the first actor of Middle Eastern descent to ever play the role in any mainstream film.
While National Geographic’s attempt at authenticity should be celebrated, the casting of Sleiman has, instead, stirred quite the controversy.
Imagine — in a context where religious tribalism is growing fiercer, a Muslim is embodying the role of a Palestinian Jew and central figure to Christianity. Is this a heretical impossibility or is this a picture of something beautiful?
On Tuesday, I sat down with Haaz to explore the uniqueness of this moment in his career and how the experience of embodying the life and teachings of Jesus has left him forever changed.
What immediately stood out is the grace with which he is handling the criticism from Jews, Christians, and Muslims alike. Rather than worrying about the controversy, Sleiman feels lucky to have had the opportunity. For him, it was the “ultimate experience as an actor” as he had been “heavily shaped” by Jesus during his childhood. Growing up in a Muslim home, he was taught to revere Jesus as the prophet equal to Mohammed who had come to reveal the beauty and potential of humanity. To play this role gave him a “once-in-a-lifetime opportunity” to “become the character that he truly believes in.”
Children are suffering from violence in the U.S. and around the world.
Michael Brown. The children of Gaza. The refugees of Central America. Only three of numerous heart-breaking stories to fill the airwaves in the last month. But, unlike the gruesome murders of innocent news reporters by ISIL, these news stories about violence toward unarmed children have faced loud voices justifying that violence.
These voices argue for the “rule of law.” They insist on the inherent goodness of hyper-militarized, monocultural police forces using tanks and tear gas against peaceful protestors. They claim the inherent righteousness of the state of Israel, even after the bombing of United Nations schools. They defend border guards and those who clamber into busses to scream violence and hate at asylum-seeking children.
So, the wounded or dead are put on trial and convicted for their own deaths, even though they were unarmed children. It’s their fault. To say otherwise is just foolishness.
Some Corinthian Gentiles and Jews must have reacted in exactly this way to the teaching of Paul. Jesus was crucified by the Romans — the imperial power that had brought peace to the city of Rome and quiet to the provinces, that legendary pax Romana about Augustus Caesar himself boasted. This was Paul’s testimony.
I was scanning my Facebook news feed when I read articles about murders in Iraq.
I read about right-wing hate speeches on the steps of the Massachusetts State House in Boston, stirred by opposition to immigrants but proceeding on to everyone else they hate.
I have two responses. First, I applaud those who post such things on Facebook. Cat pictures are fine, but if this ugliness is going on in our world, we need to know about it.
Second, has humanity entered some new depth of degradation? Or do we just know more?
Society has an affinity for death. There is a pervasive fascination with (im)mortality. We appreciate life, but we are seduced at the intricacies and unknowns of death. While there is much enjoyment and celebration over health, personal accomplishments, births, and birthdays, women and men around the world ponder the “what ifs” concerning the end of life. The thought of death grips us with a “thanatopsis” like inquisitiveness — no fear just sheer curiosity.
Look at the ubiquitous commentary on demise and dying. The Walking Dead has become one of the most highly watched shows. Along with True Blood, Cold Case, and Resurrection television is replete with musings over death and what happens when the “dead” come back to life. Don Piper’s 90 Minutes in Heaven and the book-turned-film Heaven is for Real challenge us to discard any sense of reason or rationale when it comes to what many of us living have not experienced personally — that is dying. Yes, we have gone to funerals, but dare I say we were not in the casket.
I used to hate Good Friday. Jesus dying a gruesome and unjust death didn’t seem particularly “good” to me. Even now, when I watch a Jesus movie like The Greatest Story Ever Told (or let’s be real: Jesus Christ Superstar), I find myself secretly hoping that someone in the crowd will say “wait a second! Just four days ago we really liked this guy. Crucifixion is a terrible idea, let’s go have Passover.” Mic drop.
The idealist and optimist in me would prefer to be reminded that the cross was empty, that Jesus was alive, to focus less on Good Friday and more on Easter Sunday. But I have come to appreciate the image of Christ on the cross much more now that I’m an adult and there are things that I have said and done in my life that deserve a reckoning. Jesus is there, gladly bearing my sin on the cross.
I’ve come to appreciate that there are so many broken and twisted places in this world that need a Redeemer. And Jesus is there, undoing the power of sin and evil on the cross.
Friedrich Nietzsche is a favorite whipping boy among Christians. It’s difficult to blame my fellow Christians for this. After all, Nietzsche is known for many provocative anti-Christian statements, but his most provocative statement might be that “God is dead.”
And yet, in his latest book A God Torn to Pieces: The Nietzsche Case , philosopher Guiseppe Fornari makes a claim that is just as provocative: “In the end [Nietzsche] was much closer to Christ than many who would claim to be Christians.”
Wait …Nietzsche was closer to Christ than many Christians? How could that be?
Nietzsche understood the implications of what Christ did on Good Friday better than many who claim to be Christians. Nietzsche was closer to Christ than many Christians because he knew the Christ that he rejected, whereas many Christians don’t know the Christ whom they call Lord and Savior.
Who was the Christ that Nietzsche rejected and that many Christians do not know? It’s the Christ who says from the cross, “Father, forgive them, for they know not what they do.”
The Cross is an inexhaustible mystery, but among the many things it does so well is make visible the love of God.
In Jesus Christ, God is not an abstraction, concept, or idea. The Unknowable is made known. The Invisible is made material. All mysticism is now grounded, and all agnosticism now countered, in this particular Person; there is now, paradoxically, a Measure within Measurelessness.
"For in Christ lives all the fullness of God in a human body." (Col. 2:9) "For God in all his fullness was pleased to live in Christ." (Col. 1:19)
Conversely, whatever is not revealed in Jesus is not the Triune God.
Contemporary Christians (of all sorts of persuasions) tend to de-couple God from Jesus.
We love a good parade, don’t we? All that celebration, the noise, the crowds, the jubilation … It’s exciting and contagious and a little amazing how a good parade can impact us.
No one understood this like the Romans. These are the people of bread and circuses after all, and no one in the ancient world did empire better than the Romans. The Romans were incredibly good at subduing those people they had conquered. They celebrated the festivals of, raised up leadership from, and generally ingratiated themselves smoothly into the lives of those they ruled. But rule they did.
There certainly were people in Jesus’ time who thought Jesus’ work would be to overthrow the Roman oppressors — establish a political kingdom. Scholars surmise that Judas, the disciple who would betray Jesus to the empire, was one of these. Think of Judas as someone who saw the evils of the Roman Empire and desperately wanted Hebrew rule returned to the region. What we might today call a freedom fighter.
But throughout his ministry, Jesus talked explicitly about the Kingdom of God, the Kingdom of Heaven that is not of this world but is omnipresent, always at hand, constantly among us. And God’s. Period. A very different image of kingship, of dominion.
It baffles me when people who are deeply concerned about peace and peacemaking define themselves as “spiritual but not religious.” In pursuit of personal and/ or global peace, they shun organized religion in favor of indigenous spirituality. Celtic music, eastern spiritual disciplines like yoga and meditation, and the Native American relationship with nature all seem so attractive and obviously non-violent. I actually have nothing against any of those expressions of spirituality – allow me to offer as proof the trip my husband and I will be taking in July. We will be touring Northern Ireland to enjoy the “storytelling, music, art and peace” of Celtic culture “ancient and new. Great food, inspiring art, and beautiful journeys on foot will form the heart of this soulfully unique and transforming experience.” Sounds great, doesn’t it?
Normally this sort of description would not entice me. It sounds vaguely new age-y, all too “spiritual but not religious.” So why am I going? Because one of the tour leaders is my friend and brilliant cultural critic, the founder of the Wild Goose Festival, Gareth Higgins. Gareth understands that alternative forms of religiosity and spirituality are a necessary part of the revival of Christianity that is going on today, but he also understands that without “religion,” the pursuit of peace is at a serious disadvantage.
I am aware that such a claim runs counter to the primary reason many people give for being spiritual but not religious. They blame religion for violence and war, and there is no denying that many people have killed in the name of their beliefs. Somehow those who abandon organized religion believe that the cure for violence is to purge themselves of religious texts and doctrines that have any reference to violence in them. Why read the Old Testament or believe in a God who requires the death of an innocent victim to be reconciled to us? How could that possibly lead to a more peaceful world?
Even the winter won’t last forever. We’ll see the morning, we’ll feel the sun.
We’ll wake up in April, ready and able, Sowing the seeds in the soil.
Even the darkness cannot disarm us. We’ll see the morning, we’ll feel the sun.
Easter is what many would argue to be the quintessential turning point of the Christian faith. The crux. The climax of the story. The thing that you must be able to articulate into carefully formed sentences depicting your belief, as though words and theology solely define your spirituality and very existence. Perhaps from all of this lies the basis for the trite messages that I, along with so many others, have heard about the Christian faith. “Jesus died for your sins.” “Jesus paid the debt.” “Jesus stood in your place and died for you so that you might have life.”
And if those words bear truth and meaning to you, I have not come to take them away, nor discredit them.
It’s just not the Jesus I’ve come to know, face-to-face in my human spiritual struggle.
Reza Aslan begins of his book, Zealot: The Life and Times of Jesus of Nazareth, with a prescient warning: “Scholars tend to see the Jesus they want to see. Too often they see themselves—their own reflection—in the image of Jesus they have constructed” (xxxi).
I don’t think Aslan had himself in mind when wrote that statement, but you should be warned: the Jesus in Zealot is Aslan’s own false construction.
His central thesis is that the Jesus of history, and the God Jesus believed in, demanded violence in the face of political and religious oppression. Here’s one of the relevant passages:
[F]or those seeking the simple Jewish peasant and charismatic preacher who lived in Palestine two thousand years ago, there is nothing more important than this one undeniable truth: the same God whom the Bible calls a “man of war”(Exodus 15:3), the God who repeatedly command the wholesale slaughter of every foreign man, woman, and child who occupies the land of the Jews, the “blood spattered God” of Abraham, and Moses, and Jacob, and Joshua (Isaiah 63:3) the God who “shatters the heads of his enemies,” bids his warriors to bathe their feet in their blood and leave their corpses to be eaten by dogs (Psalm 68:21-23)—that is the only God that Jesus knew and the sole God that he worshipped. (122, emphasis in the original.)
The problem that I have with this passage is indicative of the problem that I have with the way Aslan constructs his Jesus. He constantly picks and chooses which verses from the Bible he uses to support his claim that Jesus was a warrior messiah whose goal was to violently overthrow the Roman and religious establishment. He peels away all passages that conflict with his construction so that he can show us what Jesus was truly like.
Well, what Aslan thinks Jesus was truly like.
We tend to consider the crucifixion, the resurrection, and Pentecost in two ways primarily. We see them as history, stories about things that happened a long time ago. Or we consider them through theologies about what they mean for us after we die.
Yet, there is a deeper reality to all of them. The cross, the empty tomb, the moment of divine inspiration are repeated every day and everywhere. They’re ongoing and participatory.
Many experience those moments of inspiration each day. They’re moved to help someone who is hurting, inspired to care for those who are struggling, emboldened to try to change their world in some way. They sense something divine in the small moments of life. They stand up for anyone who is being treated as less than an equal child of God. They see love at work all around them.
Spirit-filled moments happen every day.
As Christians around the world gathered for Good Friday and Resurrection Sunday celebrations last weekend, I have reflected a great deal about the connection between the suffering and passion of Christ and the plight of the undocumented in our nation.
This past year, an amazing surge of activity and concern has emerged among believers in general, and evangelicals in particular focused on passing a new immigration policy in our country. This development is quite a surprise and change. In fact, 10 years ago it was almost impossible to find a recognized evangelical leader who was knowledgeable about immigration, let alone one who was willing to speak out on this issue.
At the core of why evangelicals have made such a dramatic change of heart is the reading of Scripture. While it is impossible to ignore that there are 92 references in Scripture where the word, 'ger' is used, speaking about the stranger in our land and our treatment of these individuals, it is not one single verse but the entire revelation of Scripture that points us towards our responsibility to love the most vulnerable people in our society.
Last weekend – Easter – was a time where all Christians remember the tragic end of Jesus’ life, as well as the miraculous raising of Jesus the Christ from his death. The week prior to Jesus’ death – Holy Week – is one where Christians focus on Jesus’ arrival and entry into Jerusalem, the hub of Israeli and Jewish power, amid excited and adoring crowds. As we read through and remembered this tragic story, we heard and saw the excitement and adoration of the people quickly turn, resulting in a call by the people to kill – crucify! – this man they so enthusiastically welcomed. Not only do the people cry for his death, but they answer Pilate’s question by declaring let “His blood be on us and on our children” (Matt. 27:25). The multitude, in other words, embrace the responsibility for Jesus’ crucifixion, whereas Pilate, ironically, acts like a good Israelite seeking to separate himself from a deed that violates covenant justice (Gardner, 390). The result of the people’s eagerness, which was fed, we are told, by the chief priests and elders’ ability to persuade the multitude, lead to the death of Jesus on the cross.
My fear, however, as we remember the horrible and horrific event of the crucifixion, is that we have forgotten much of its significance, both historically in Jesus’ time and for us today. What we now call the “substitutionary atonement theory” has understood the cross primarily as the beginning of salvation, and not also as the culmination of a radical life lived within an Empire. This theory has tended to disconnect the life-path chosen by Jesus from the salvation attributed to the cross. The cross, as represented in the New Testament, is both an end and a beginning. It demonstrates the predictable end of life lived in service to the Kingdom of God within an Empire. It also invites us into a future in which the power of this life-ending cross becomes the power of a cross-initiated life.
(The Controversial figure Rob Bell has created another firestorm with his latest provocative book What We Talk About When We Talk About God. Raven Foundation Education Director, Adam Ericksen and Tripp Hudgins will share our thoughts on the book in this blogalogue. We invite you to join the discussion by leaving a comment below.)
Tripp Hudgins always gets me thinking. He is right that Rob’s chapter “Open” in What We Talk About When We Talk About God is about science and religion but that it’s also not about science and religion. This is the longest chapter of the book, and it’s full of scientific information that points to the mystery of the material world. What’s the point? As Tripp states, Rob is “asking for a little humility. He’s asking for a little poetic imagination. He’s asking for curiosity.”
That’s the point of the next chapter, too. Titled “Both,” in this chapter Rob points out a major problem we have with “God-talk.” That problem is language. Tripp set me up for this at the end of his post by asking, “Are words actually enough? Ha! Write about that. Words. Words. Words.”
When I was in seminary I learned about apophatic theology, or negative theology. It tries to define God by what God is not. A 9th century apophatic theologian named John Scottus Eriugena asserted, “We do not know what God is. God Himself does not know what He is because He is not anything. Literally, God is not because He transcends being.”
The first Christians confessed that Jesus is "God from God, light from light, true God from true God." Jesus is, they finally confessed after centuries of dispute, who the Gospels and the apostles plainly tell us: God without qualification. Bethlehem's baby boy grew to be the man from Nazareth, who is also from before time and forever the only begotten Son.
Jesus tells Philip that he and the Father are one; that if Philip has seen Jesus, then Philip has seen the Father. Paul tells the Colossians that Christ is the visible image of the unseen God. The Hebrews are taught by their apostle that Jesus bears the very stamp of God's nature.
If anything we think we knew about God before Jesus arrives in Mary's womb contradicts what we see and hear of Jesus in the Gospels, then we are the ones who are mistaken, the ones who weren't paying close enough attention before he came (yes, Jesus reveals the same relationship-initiating God of holy love we encounter in the pages of the Hebrew Bible); we are the ones who have, since his decades of extravagant humility among us as one of us, forgotten the Christ.