The old rattle-trap

C S Lewis to MARY WILLIS SHELBURNE: On the resurrection of the body and of all creation; and on the goodness of the bodies we now have.26 November 1962

My stuff about animals came long ago in The Problem of Pain. I ventured the supposal—it could be nothing more—that as we are raised in Christ, so at least some animals are raised in us. Who knows, indeed, but that a great deal even of the inanimate creation is raised in the redeemed souls who have, during this life, taken its beauty into themselves? That may be the way in which the ‘new heaven and the new earth’ are formed. Of course we can only guess and wonder.

But these particular guesses arise in me, I trust, from taking seriously the resurrection of the body: a doctrine which now-a- days is very soft pedalled by nearly all the faithful—to our great impoverishment. Not that you and I have now much reason to rejoice in having bodies! Like old automobiles, aren’t they? where all sorts of apparently different things keep going wrong, but what they add up to is the plain fact that the machine is wearing out. Well, it was not meant to last forever.

Still, I have a kindly feeling for the old rattle-trap. Through it God showed me that whole side of His beauty which is embodied in colour, sound, smell and size. No doubt it has often led me astray: but not half so often, I suspect, as my soul has led it astray. For the spiritual evils which we share with the devils (pride, spite) are far worse than what we share with the beasts: and sensuality really arises more from the imagination than from the appetites: which, if left merely to their own animal strength, and not elaborated by our imagination, would be fairly easily managed. But this is turning into a sermon!

From The Collected Letters of C.S. Lewis, Volume III

The irrepressible Dale Ralph Davis

A few extracts from Dale Ralph Davis' commentary on Joshua: No Falling Words. 

I do not want to get caught in soupy spiritualization here. However, it may be proper to point out that this remains one of God's patterns with his people. God's power still works among us (cf. Phil 2:13), not necessarily in quick flashes but over a long time, which calls for simple, durable fidelity over such time. Even though God is at work, many days still consist of washing your face, brushing your teeth, taking out garbage, and attending class. That is why 'you have need of endurance.' (Heb 10:36) Page 100. 

In verses 10-11 [of chapter 14] Caleb reveals the perspective of faith: 'And now, look how Yahweh has kept me alive, as he promises, these forty-five years...and now look how I am today eighty-five years old, yet I remain as strong today as the day when Moses sent me off; my strength is the same now as then for war and for going out and coming in.' This is the way of biblical faith - it remembers what Yahweh has done, and remembers in gratitude. So Caleb, as he builds to his punchline in verse
12, remembers Yahweh's goodness to date. Yahweh had kept him alive through the last forty-five years, (cf. Psalm 33:18-19). This was no small bounty, since it was through war and wilderness. And Yahweh was still blessing him with strength and stamina, old as he was. This is the way faith looks at things: faith is always looking into the past, seeing God's goodness there, dragging it into the present, pondering it, praising for it, and so going on from strength to strength. The perspective of faith takes in God's goodness, responds in gratitude, and finds grace for God's next call. Pages 118-9

The God of the Bible tends to be concrete, his gifts tangible and visible. The inheritance he bequeaths is not an idea but boundaries, not thoughts but towns; in a word, real estate. Yahweh has always been this way - and his enfleshment is the great witness to the fact (John 1: 1, 14). We western Christians probably need to get a hard grip on this; we need to rediscover the earthiness of God. We must realize that even enjoying the grand act of the kingdom of God will not mean floating as a beeping soul in some sort of spiritual ether but walking around with a resurrection body in new heavens and a new earth (cf. Isaiah 65-66, Rev 21-22).
So perhaps we can say that Israel's concrete and tangible inheritance in Canaan is a foreshadowing of our own. Our full possession is in new heavens and a new earth, not in some earthless, fleshless void. Our full expectation ought not to be in dying and going to heaven, as the usual cliche has it. The New Testament language is that believers, when they die, are 'with the Lord'. But the New Testament always lifts our eyes and fixes our minds upon the fullness of our hope, the redemption of our bodies on resurrection day at the return of our Lord. Pages 125-7

The godless and godforsaken

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.

Jürgen Moltmann

The Crucified God

Believing in the resurrection

Believing in the resurrection does not just mean assenting to a dogma and noting a historical fact. It means participating in this creative act of God’s.... Resurrection is not a consoling opium, soothing us with the promise of a better world in the hereafter. It is the energy for a rebirth of this life. The hope doesn’t point to another world. It is focused on the redemption of this one.

Jürgen Moltmann

Jesus Christ for Today's World

Death and Being

Now it is with this intense passion for being, that the idea of death clashes. Let us search why it is we shrink from death. This reason brethren, we shall find, that it presents to us the idea of not being. Talk as we will of immortality, there is an obstinate feeling that we cannot master, that we end in death; and that may be felt together with the firmest belief of a resurrection. Brethren, our faith tells us one thing, and our sensations tell us another. When we die, we are surrendering in truth all that with which we have associated existence. All that we know of life is connected with a shape, a form, a body of materialism; and now that that is palpably melting away into nothingness, the boldest heart may be excused a shudder, when there is forced upon it, in spite of itself, the idea of ceasing forever.

Frederick W Robertson in his sermon on Victory over Death, in Sermons Preached at Brighton, Third Series. 

Resurrection

In the earliest days of Christianity an ‘apostle’ was first and foremost a man who claimed to be an eyewitness of the Resurrection. Only a few days after the Crucifixion when two candidates were nominated for the vacancy created by the treachery of Judas, their qualification was that they had known Jesus personally both before and after His death and could offer first-hand evidence of the Resurrection in addressing the outer world (Acts1:22). A few days later St Peter, preaching the first Christian sermon, makes the same claim—‘God raised Jesus, of which we all (we Christians) are witnesses’ (Acts 2:32). In the first Letter to the Corinthians, St Paul bases his claim to apostleship on the same ground—‘Am I not an apostle? Have I not seen the Lord Jesus?’ (1:9).

As this qualification suggests, to preach Christianity meant primarily to preach the Resurrection. . . . . The Resurrection is the central theme in every Christian sermon reported in the Acts. The Resurrection, and its consequences, were the ‘gospel’ or good news which the Christians brought: what we call the ‘gospels’, the narratives of Our Lord’s life and death, were composed later for the benefit of those who had already accepted the gospel. They were in no sense the basis of Christianity: they were written for those already converted. The miracle of the Resurrection, and the theology of that miracle, comes first: the biography comes later as a comment on it. . . . . The first fact in the history of Christendom is a number of people who say they have seen the Resurrection. If they had died without making anyone else believe this ‘gospel’ no gospels would ever have been written.

From Miracles by C S Lewis

The dangers of ministry

We ought, indeed, to feel the dignity of the ministry; we must present some protest against the mere fraternal conception which so easily sinks into an unspiritual familiarity. But still more than the dignity of the ministry do its elect feel its solemnity. How can it be otherwise? We have to dwell much with the everlasting burnings of God’s love. We have to tend that consuming fire. We have to feed our life where all the tragedy of life is gathered to an infinite and victorious crisis in Christ. We are not the fire, but we live where it burns. The matter we handle in our theological thought we can only handle with some due protection for our face. It is one of the dangerous industries. It is continually acting on us, continually searching our inner selves that no part of us may be unforgiven, unfed , or unsanctified. We cannot hold it and examine it at arm’s length. It enters into us. It evokes the perpetual comment of our souls, and puts us continually on self-judgment. Our critic, our judge, is at the door. Self-condemnation arrests denunciation. And the true apostle can never condemn but in the spirit of self-condemnation.
But, after all, our doom is our blessing. Our Judge is on our side. For if humiliation be wrung from us, still more is faith, hope, and prayer. Everything that rebukes our self-satisfaction does still more to draw out our faith. When we are too tired or doubtful to ask we can praise and adore. When we are weary of confessing our sin we can forget ourselves in a godly sort and confess our Saviour. We can say the creed when we cannot raise the song. He also hath given us the reconciliation. The more judgment we see in the holy cross the more we see it is judgment unto salvation. The more we are humbled the more we “roll our souls upon Christ.” And we recover our self-possession only by giving our soul again and again to Christ to keep. We win a confidence in self-despair. Prayer is given us as wings wherewith to mount, but also to shield our face when they have carried us before the great white throne. It is in prayer that the holiness comes home as love, and the love is established as holiness. At every step our thought is transformed to prayer, and our prayer opens new ranges of thought.
His great revelation is His holiness, always outgoing in atoning love. The Christian revelation is not “God is love” so much as “love is God.” That is, it is not God’s love, but the infinite power of God’s love, its finality, omnipotence, and absoluteness. It is not passionate and helpless love, but it has power to subdue everything that rises against it. And that is the holiness of love - the eternal thing in it. We receive the last reconciliation. Then the very wrath of God becomes a glory. The red in the sky is the new dawn. Our self-accusation becomes a new mode of praise. Our loaded hearts spring light again. Our heavy conscience turns to grave moral power. A new love is born for our kind. A new and tender patience steals upon us. We see new ways of helping, serving, and saving. We issue into a new world. We are one with the Christ not only on His cross, but in His resurrection.
Think of the resurrection power and calm, of that solemn final peace, that infinite satisfaction in the eternal thing eternally achieved, which filled His soul when He had emerged from death, when man’s worst had been done, and God’s best had been won, forever and for all. We have our times of entrance into that Christ. As we were one with Him in the likeness of His death, so we are in the likeness of His resurrection. And the same Eternal Spirit which puts the preacher’s soul much upon the cross also raises it continually from the dead. We overcome our mistakes , negligence’s, sins; nay, we rise above the sin of the whole world, which will not let our souls be as good as they are. We overcome the world, and take courage, and are of new cheer. We are in the Spirit. And then we can preach, pray, teach, heal. And even the unclean lips then put a new thrill into our sympathy and a new tremor into our praise.
If it be not so, how shall our dangerous work not demoralize us, and we perish from our too much contact with holy things.

Forsyth, P. T.  (2013-09-02). The Soul of Prayer (Kindle Locations 1021-1030). Walking Through the Word. Kindle Edition.

The body

For me it is the virgin birth, the Incarnation, the resurrection which are the true laws of the flesh and the physical. Death, decay, destruction are the suspension of these laws. I am always astonished at the emphasis the Church puts on the body. It is not the soul she says that will rise but the body, glorified.

Flannery O'ConnorThe Habit of Being: Letters of Flannery O'Connor

Hope vs Vapid Optimism

The Easter hope we have, brothers and sisters, the hope that never disappoints has nothing to do with optimism or the avoidance of suffering,  is a hope that can only come from a God who has experienced birth, and love and friendship and lepers and prostitutes and betrayal and suffering and death and burial and a decent into hell itself. Only a God who has born suffering himself can bring us any real hope of resurrection. And if ever given the choice of optimism or resurrection I’d go with resurrection any day of the week.  This is the God of whom Paul speaks.  And the Christian faith is one that does not pretend things aren’t bad. This is a faith that does not offer platitudes to those who lost children this week to suicide or a tornado. This is not a faith that produces optimism it is a faith that produces a defiant hope that God is still writing the story and that despite darkness a light shines and that God can redeem our crap and that beauty matters and that despite every disappointing thing we have ever done or that we have ever endured, that there is no hell from which resurrection is impossible. The Christian faith is one that kicks at the darkness until it bleeds daylight.
Nadia Bolz Weber"Sermon on Why Hope and Vapid Optimism Are Not The Same Thing" from Sarcastic Lutheran

It's worth including this other paragraph from the same sermon: 

I’ve said it before but Whenever I am in a real mess of pain, when a relationship has ended or I am in some kind of emotional suffering, and some well meaning Christian says “Well, when God closes a door, he opens a Window” I start immediately looking around for that open window so I can push them out of it. Which is to say, I don’t find ignoring the difficult reality of our lives in favor of some kind of blindly cheerful optimism to be hopeful I find it to be delusional.

And one other note: a friend of mine, who used to be a superb percussionist before he became chronically ill, loved you use the word 'vapid' about those awful Christian choruses that are bright and shiny and say nothing...

Justice and peace

...it is clear that action for justice and peace in the world is not something which is secondary, marginal to the central task of evangelism.  It belongs to the heart of the matter.  Jesus' action in challenging the powers that ruled the world was not marginal to his ministry; it was central to it.  Without it there would be no gospel.  But Jesus' challenge was not in the name of an alternative way of exercising power.  he did not offer an alternative government.  He did not repeat the story of which history has so many illustrations, the story of the victim of oppression who, in the name of justice, dethrones the oppressor and takes his seat on the same throne with the same instruments of oppression.  The manner of Jesus' challenge, the way that led through his own death to resurrection and the sharing of a new life with the community he formed to go the same way through history to it send, opened up a new route through history along which every human rule would stand under both the judgement and the mercy of God.

Lesslie Newbigin, page 137-8 in The Gospel in a Pluralist Society

Crisis

If we see the crises of today as a crucifixion and believe that behind every crucifixion there's a resurrection, our faith gives us the strength to survive.

Rev. Al Sharpton"Feast in the South" in New York Times Magazine (3/24/13, print)

The intermediate hope

The intermediate hope -- the things that happen in the present time to implement Easter and anticipate the final day -- are always surprising because, left to ourselves, we lapse into a kind of collusion with entropy, acquiescing in the general belief that things may be getting worse but that there's nothing much we can do about them. And we are wrong. Our task in the present ... is to live as resurrection people in between Easter and the final day, with our Christian life, corporate and individual, in both worship and mission, as a sign of the first and a foretaste of the second.

N.T. Wright
Surprised by Hope

The King who dies...

The death, resurrection, and ascension of Jesus -- especially the Ascension, since it is the final affirmation of the hands-off policy implicit in the other two -- proclaim that no meddling, divine or human, spiritual or material, can save the world.  Its only salvation is in the mystery of the King who dies, rises, and disappears, and who asks us simply to trust his promise that, in him, we have the kingdom already.

Robert Farrar Capon
Kingdom, Grace, Judgment

Denying and affirming

Do I deny the resurrection?  Okay, this is time to fess up.  Yes.  I do.  Of course I do.  Everyone who knows me knows I deny the resurrection.  And I do deny the resurrection every time I do not serve my neighbour, every time I walk away from people who are poor.  I deny the resurrection every time I participate in an unjust system.  And I affirm the resurrection every now and again when I stand up for those who are on their knees.  I affirm the resurrection when I cry out for those people who have had their tongues torn out, when I weep for those people who have no more tears to shed.

Peter Rollins
Poets, Prophets and Preachers conference

An absurd picture...

The image of community so at one in heart and mind that not even physical possessions would be spared in face of need, shows the contemporary world an absurd picture of a people whom many would accuse of naivete, communism, or plain stupidity and poor judgment.  But that is how resurrection words and lives, in radically caring community, will always look to a world that lives in fear, isolation, and individualism.

Andre Resner Jr.
Daily Feast, Year B

Community

The cross is the eternal expression of the length to which God will go in order to restore broken community. The resurrection is a symbol of God's triumph over all the forces that seek to block community. The Holy Spirit is the continuing community creating reality that moves through history. He who works against community is working against the whole of creation.

Martin Luther King, Jr.
"An Experiment in Love" from A Testament of Hope

Saving the world

The sad part of it all is that if the world could have been saved by that kind of relatively minor meddling, it would have been--long before Jesus and a hundred times since. But spiritual works no more bring in the kingdom than moral or intellectual ones. The death, resurrection, and ascension of Jesus--especially the Ascension, since it is the final affirmation of the hands-off policy implicit in the other two--proclaim that no meddling, divine or human, spiritual or material, can save the world. Its only salvation is in the mystery of the King who dies, rises, and disappears, and who asks us simply to trust his promise that, in him, we have the kingdom already.

Robert Farrar Capon
Kingdom, Grace, Judgement

To-do list

Plant seeds. Host potlucks. Make art. Greet warmly. And in so doing: practice resurrection. That's a to-do list I never hope to finish.

Kirstin Vander Giessen-Reitsma
"This is what we are about" in catapult magazine

The resurrection in our lives

We have longed to taste the resurrection. We have longed to welcome its thunders and quakes, and to echo its great gifts. We want to test the resurrection in our bones. We want to see if we might live in hope instead of in the ... twilight thicket of cultural despair in which ... many are lost.

- Daniel Berrigan, Catholic priest and peace activist