Easter has come to us once again, and we set our minds and hearts on the death and resurrection of Christ.
I am going to refrain from writing a new post for the event, since there are so many good resources out there. Here are a few of them:
- What’s Love got to do with it? The Politics of the Cross
Stanley Hauerwas at his best on the meaning of Christ’s crucifixion and resurrection.
- The Meaning of the Resurrection – Then and Now
N.T. Wright is predictably brilliant on the Resurrection
- Why Did Jesus Die?
George Athas of Moore College does a great job of attempting this massive question.
- Easter Art: Stations of the Cross from Latin America
Artworks that act as a spiritual pilgrimage of prayer and meditation, connecting Easter with contemporary issues of justice. Not to be missed!
- The Crucified (Nonviolent) God
My post from last Easter, if anyone was interested.
That the central event in the Christian faith is the life, death and resurrection of Jesus should lead to, among many things, reflection on how we approach theological thought about contemporary issues.
Indeed, God came to us in the form of a human named Jesus, and thus he suffered as a human. He probably grazed his knees as a child. He probably gashed his hand as a carpenter. He most definitely mourned the death of loved ones.
And of course he suffered when he was crucified.
It seems that the clearest revelation of God we have explicitly models him suffering with others who are both socially and ontologically inferior. Should this model serve as an example to us of how possibly to approach theology? Read the rest of this entry
Occasionally a quote is worth posting. This is one of those times.
In reference to Mark’s Gospel and its rhetoric toward contemporaneous rebels who violently faced off against Rome in the Jewish-Roman war of 66-70CE, Ched Myers writes:
Yes, says Mark to the rebels, our movement stands with you in your resistance to Rome; after all, our leader was crucified between two of your compatriots (15:27). Our nonviolent resistance demands no less of us than does your guerilla war ask of you – to reckon with death. But we ask something more: a heroism of the cross, not the sword. We cannot beat the strong man at his own game. We must attack his very foundations: we must render his presumed lordship over our lives impotent. You consider the cross a sign of defeat. We take it up “as a witness against them,” a witness to the revolutionary power of nonviolent resistance (13:9b). Join us therefore in our struggle to put an end to the spiral of violence and oppression, that Yahweh’s reign may truly dawn (9:1). (Binding the Strong Man, 2008: 431)
Indeed, if “Satan cannot cast out Satan,” and darkness cannot cast out darkness, how can violence cast out violence? Read the rest of this entry
This year Anzac Day falls almost exactly on Easter. Both celebrations, in their own way, have attained an iconic status. However the buying of chocolate eggs, going on a long weekend holiday, playing two-up, buying a badge and getting drunk seem to be inadequate ways of remembering and reflecting on both events… Read the rest of this entry
Atemporal “answers” aside, 2011 has been a year, among other things, of great political turbulence across the globe.
War, uprisings, rebellion, and violence have been a hallmark of human history, but seem to be especially concentrated at this stage of the historical drama (at least as far as we know).
Without naming specific conflicts, what does the death and resurrection of Jesus mean for a world seemingly overflowing with violence? Read the rest of this entry