Lenten Reading Day 36

Today’s reading comes from author and professor Thomas Howard. As an interesting side note, Howard was brother to Elisabeth Elliot who wrote Through Gates of Splendor about her husband Jim and other missionaries who died in Ecuador.

Howard takes issue with the tendency to in a way skip over the crucifixion for the celebration of the empty tomb. It is important to remember, asserts Howard, that the Christ died in real time on a real cross. One of the implications for this focused remembering is to find Christ in our suffering and ourselves in His. The train of thought for Howard follows that if we see Christ’s suffering, we better understand our suffering, and we are more likely to respond with Christ’s forgiveness.

“For this Crucifix bids me also to the place where my exasperation or ire over others’ sins must be forsworn in the name of the Mercy that God himself offers to the perpetrators of sin (I being chiefly among them).”

The Lenten Journey Day 35

In reading today’s entry from Augustine I am captivated by one line in particular. Augustine is writing on Christ as our only true qualified mediator and says the following,

“What we needed was a mediator to stand between God and men who should be in one respect like God, in another kin to human beings, for if he were manlike in both regards he would be far from God, but if Godlike in both, far from us: and then he would be no mediator.”

Christ in His very being is perfect. So, the balance needed to be both God and man is therefore perfect. Christ is everything the Divine and humanity need Him to be. Hanging on the cross is the one, the only one, who is and has ever been closest to God (being God) and closest to us (being man). Not to overstate the point, but on our journey it is essential and uplifting to know that our go-between is the perfect mediator.

The Lenten Journey Day 34

Joseph Langford writes an engaging essay from the perspective of Christ speaking to a person and by implication, all people. The monologue draws from an interpretation of Jesus’ words on the cross, “I am thirsty.” The interpretation is that beyond His physical thirst, Jesus was expressing His desire for every person to know His unconditional love, he thirst for us. The interpretation is bolstered by an expanded reading of Psalm 69 often understood to have messianic implications.

Langford relies a lot on one verse to build his thought, but the basic premise that Christ does love beyond our sin and shame, taking us as we are is Biblically undeniable. Langford does well in not only presenting Christ’s desire for people to come to Him, but also explaining where the change in us comes. “ You don’t need to change to believe in my love, for it will be your belief in my love that will change you.” This subtlety is central to understanding the love of Christ. We should be and should call others to the love of Christ, believing in Christ enough to know that His patient love, patiently shapes us and others into who we are all created to be. We just have to believe, trust, and wait.

The Lenten Journey Day 33

“When we allow ourselves to feel fully how we are being acted upon, we can come in touch with a new life that we were not even aware was there.” - Henri Nouwen

In his essay, Nouwen a priest, chaplain and writer takes up an extremely relatable situation. He recounts the story of a friend who had been active in social causes and then was struck with cancer in his 50s. The man was struggling with his worth to God with is sudden inactivity. Nouwen goes on to differentiate between action and passion. Passion comes after action, he says, it is the waiting for the response to the action. Our passion is revealed in how we wait for what happens next. Waiting is not doing nothing, it is that process of what we are becoming.

“those that wait on the Lord, they will renew their strength.”

The Lenten Journey Day 32

Dorothy Soelle’s essay pulls from a passage in Elie Weisel’s seminal work Night. Weisel writes from his personal experience in Auschwitz and Soelle draws upon his reflections. The central passage from Weisel that guides Soelle’s thoughts is his memory of a hanging in the concentrations camp at the hands of the SS. Weisel describes in gut wrenching detail the death of a young boy and a man standing behind Weisel posing the question, “where is God.” Weisel’s internal dialogue responds with, “Here he is… he is hanging here on this gallows.”

Soelle points to an inner relationship between the reality of Christ and the reality of those suffering. We find, Soelle says strongly, that God suffers with the suffering and his seen in the one suffering as well. In all of the talk about finding God it is sobering to think where we might find Him. If we find Him on the cross, shouldn’t we also find him in the shelter, the refugee camp, and the cancer wing of the hospital. This is not a glorification of suffering, at least from my point of view, but a call to look for Christ where He is most likely found.