A Tribute to Meredith Brook “Jerry” Handspicker 1932-2016

Jerry(We had a beautiful and moving Service of Celebration and Thanksgiving for the life of Jerry Handspicker this afternoon at the Second Congregational Church, UCC, of Bennington, Vermont. The Pastor, the Reverend Mary H. Lee-Clark, presided and delivered a fine homily. Jerry was Professor of Practical Theology at Andover Newton Theological School for 36 years, my former teacher, colleague and a family friend. I was asked to give one of the remembrances. Here are my remarks:)

I’m Rick Floyd. Jerry was my teacher, my colleague and my friend. I knew Jerry for 45 years through many ups and downs and changing experiences of life.

I met him when I arrived at Andover Newton in 1971. That very first week I applied for a field education position, running a coffee house (that dates me!), at the Newton Highlands Congregational Church. There were two token youths on the search committee, Amy Handspicker and her best-friend Martha Talis. By Amy’s telling they judged I was hip enough for the job, and convinced the skeptical grown-ups that I was their man.

Thus began a long association with that congregation, where Jerry was the associate pastor, and with the Handspicker family. Jerry and Dee embodied what today we would call “radical hospitality,” and I had many a dinner with them and Amy, Jed and Nathan. I once briefly lived in their attic! (And I wasn’t the only one.) Continue reading

“Holy Weeping” A Sermon on Romans 12: 9 -18 and Revelation 21:1-4

CryOur two scripture readings today both speak about crying. The first reading speaks to the church on earth today, what I was taught as a child to call the church militant, and the second reading speaks to the church in heaven, what I was taught to call the church triumphant. Perhaps those terms are too martial for us today, but by whatever names it is the distinction between the church here and the church hereafter.

In the first reading Paul admonishes the Roman Christians on how to be the church now, and one of the things he tells them they need to do is to “rejoice with those who rejoice and to weep with those who weep.”

The second reading is from the Revelation of St John the Divine. I have a soft spot for the writings of St John the Divine, as I was baptized at the Cathedral of St John the Divine in New York, which is the world’s largest gothic cathedral (so I come by my high church inclinations honestly.)

In this beautiful passage from Revelation, St. John describes the holy city, the New Jerusalem at the end of time and history. He says then there will be no more crying there because God will “wipe away every tear from their eyes.”

So in engaging these two texts about the here and the hereafter, I started thinking about the function of crying in our lives, and especially in the church. I did a little research on crying, and discovered that we don’t know all that much about it. There are several competing theories about why humans cry, including those theories of evolutionary biologists who think it may have some social function. Continue reading

Norwood Days: We All have to Start Out Somewhere

OLYMPUS DIGITAL CAMERAWe all have to start out somewhere.

I was reminded of that today when a friend sent me a funny clip about church from Saturday Night Live and I immediately recognized that it had been filmed at the little church I grew up in.

I had seen rumblings about this on the Norwood Facebook page, that there had been a film crew at the Church of The Holy Communion, a beautiful Episcopal church in Norwood, a small town in Bergen County, NJ.

Both my parents were raised in Congregational churches (and my Mom was for a time a Methodist), but when my Mom beat the dust of the Midwest off her heels and moved to New York City she became an Episcopalian. Both my parents were, for a time, librarians at General Theological Seminary, an Episcopal school in the Chelsea section of Manhattan.

They lived on the Upper West Side when I was born, which is how I came to be baptized at the Cathedral of St John the Divine, which if you’re keeping track of things like this, is the world’s largest Gothic cathedral.

Before I started school we moved to Closter, New Jersey, a little town in Bergen County across the George Washington Bridge from Manhattan. My Dad was a commuter at the time, working downtown as the photo and caption editor for the Religious News Service, the public relations arm of the old National Conference of Christians and Jews.

While in Closter we attended the little church in Norwood, where my brother Bill was baptized, a very early memory of mine. My father, never baptized, was then a grumpy agnostic, and from him I learned to take both faith and doubt very seriously. My mother was devout and active in the church.

We moved to Norwood when I was in fifth grade, and then were within walking distance of our church.

I am sure there was sin, gossip, and the sundry pettiness that plagues every congregation of humans, but I felt loved and accepted there, and the fact that I ultimately became a Christian minister speaks well of their care and nurture for and of me.

The rector was a gentle, ancient man, Mr. (always “Mr.” as he was low church) John Foster Savidge. He had an odd way of speaking that I assumed was some kind of special ecclesiastical patois. Only years later did my Dad tell me he had CP and a resulting speech impediment. He was very kind to me, and one time when I was about 11 he came to call and neither of my parents were home. He treated me with great respect and dignity, and told me about his trips to England. Years later I had my own times living in Oxford and Cambridge.

His successor was The Reverend Robert Maitland, who was ironically more blue collar but also more high church and always “Father” Maitland.

It was under his care that I was confirmed. He was a very down-to-earth guy, much a contrast from the patrician Mr. Savidge.

When I was in high school my mother was diagnosed with colon cancer. In those days cancer was an unmentionable and few adults talked to me about the prospect of her impending death. One was my beloved basketball coach, John Shine, and the other was Father Bob Maitland. He took me to lunch at the Red Coach Inn (any Bergen County folks remember that?). He showed me what a minister could be.

My Mom did die during my first weeks at college at the age of 53. Fr. Maitland presided at the service at the Church of the Holy Communion, to a packed house as only those who die too young can bring out. I was having none of this God who snatched away the most important person in my life.

But years later after a long and arduous faith pilgrimage (which is another story for another day) I came back to the church and to a calling as a minister, although in a different franchise.

So the Church of the Holy Communion remains one of my landmarks, a holy place. And since I always (usually) love SNL the confluence of these two made my day.

The little clip was a trip down memory lane. I took voice lessons from the organist, Walter Witherspoon, and saw the organ near where I stood for my first recital. I saw the lovely stained-glass windows. I wrote recently about the window dedicated to a  Sunday School classmate of mine who died in a sledding accident when I was in the second grade.

It has been years since I have been back there, but I thank God for the place and the people, mostly now in the church triumphant, that were there in my growing-up days.

“To Sing and Love as Angels Do”: Singing our Faith

Singing“To sing and love as angels do” is a line from one of Isaac Watts’ hymns (he wrote over seven hundred). I love the phrase. It places singing right up there with loving as one of those activities that pleases God. I have long pondered the central place singing holds in worship, and its importance to the worshiper. Here is an excerpt of an article I wrote about “the worshiping self:”

“In hymn singing the worshiping self experiences transcendence as one among many within a congregation. There, in worship, God the other is addressed by the singer, not in isolation, but as one voice among many others. The hymn singer uses the body as well as the intellect in an integrated act of worship engaging the whole self. Hymn singing also roots the worshiping self within the life of the congregation among whom the singer works and plays, rejoices and weeps. Since the congregation is the local embodiment of the church catholic (what P. T. Forsyth called “the great church”), the hymn singer is part, not only of the congregation physically present, but also the great congregation, both the ecumenical church in its geographical breadth, and the communion of saints in its temporal length across ages and generations.

Additionally, the hymn is a repository of the tradition of the great church, and the faithful learn scripture and doctrine from singing as much as they do from sermons and catechesis. Finally, and most significantly, the singer of hymns not only addresses God, but is, at the same time, addressed by God, so that hymn singing becomes an event of grace. The singer is addressed as a forgiven and justified sinner, and it is often in the singing of the hymns, that the worshiping self is able to experience the grace of justification, and respond with faith and obedience.” (“The Worshiping Self” in Persons in Community: Theological Voices from the Pastorate. Edited by William H. Lazareth. Eerdmans, 2004.)

I also believe that music in general and singing in particular can give us access to the divine presence as no other medium can, which is why even non-believers often are lovers of Bach’s great religious works. Even though my writing is primarily theological and devotional, I have sometimes turned to writing hymns because there is something I want to express that I can in no other way (to see some of my hymns go here.)

I recently wrote:

Singing can help faith, for sometimes we can sing words that we are not yet able to say. I have often noticed singers in choirs who would not call themselves believers belting out sacred music as if they meant it.

Perhaps they do mean it. Who is to say that a singer singing out “And he shall reign for ever and ever” in Handel’s Messiah is not expressing a faith and hope that he or she might have trouble putting into spoken words? (From my Still Speaking Daily Devotional, to see it all go here)

Singing binds us together and reminds us we are not alone. “Our personal faith may wax and wane, but the church’s faith goes on from generation to generation. I like to think of it as a great choir, where each part supports and strengthens every other part, creating something beautiful and harmonious. ”

(Photo: Easter Sunday, 2014, at the First Congregational Church UCC of Stockbridge, MA, where I am a member.)

Remembering Andrew F. Wissemann (1928-2014)

Andrwe F. WissemanMartha and I went down to Springfield on Monday for the funeral of our friend Andrew Wissemann. I had not talked to him recently and so his death caught me very much by surprise. The Service of Thanksgiving at Christ Church Cathedral was quite lovely and would please him.

Before he became bishop he was my colleague next door at St Stephen’s Church in Pittsfield, where he was rector. I came to be the pastor of First Church of Christ, Congregational, in Pittsfield on December 1, 1982. I was taking books out of boxes and putting them on shelves in my new study when a lively bearded gentleman in clericals appeared at my door. He introduced himself and welcomed me and before he left the room we were friends.

We started an ecumenical study group at St Stephen’s that met in the late afternoon on Tuesdays and then we would all go to the chapel for Evening Prayer. We would read the assigned texts from the lectionary and talk about them to prepare for our sermons. I felt such joyful collegiality from that group. There was Fr. Fran the Roman priest, Julie the Methodist, Ed the Lutheran, and Andrew, David and Tom the Episcopalians. We had frank and spirited discussions and then we would pray together. I don’t know how many other churches anywhere had a ecumenical rota of ministers leading Evening Prayer in an Episcopal church but we did over 30 years ago.

Andrew had gravitas, but he also loved to laugh and as he aged the smile lines in his face grew more profound. He was not a big man, more thin and spry, but he had a great big laugh that took over his body.

And he loved to make others laugh. One day we followed him into the chapel and he was standing straight with his back against the wall and his hands folded at his chest as if he were a statue of a saint or an apostle. He had put an offering plate behind his head like a halo. He cracked us up.

In 1983 he was elected bishop, and in 1984 he was consecrated. He called me and asked if I would do him a favor. Would I come forward with the bishops and ask an ecumenical question in addition to the several canonical questions the bishops would be asking? He had secured permission from the Presiding Bishop to have this done. Andrew said the consecration would be in a Roman Catholic Church and it was an important ecumenical sign for there also to be someone there from the Reformed side of the family.

I was honored. And so it came to pass that I lined up with the Presiding Bishop of the Episcopal Church and (was it 5?) other bishops. I, in my black Geneva gown, and they splendidly arrayed in copes and mitres. I felt a crow among peacocks. My wife Martha took communion from Andrew’s hand. She was nine months pregnant, my daughter Rebecca arriving a few days later. It was just thirty years ago in April and Rebecca herself is now an ordained minister.

Andrew was my model of a faithful parish minister, hardworking, diligent, prayerful, and loving. He brought those habits and qualities to his episcopacy. For years we would meet to have lunch in Springfield (at the Student Prince) or in Lee (at the Morgan House.) We talked theology and ministry and shared personal joys and challenges. Since we weren’t in the same franchise he could be more priest and confessor to me than my own leaders.

He was one of the first people to tell me about P.T. Forsyth, for which I am most grateful. He claimed he wasn’t a scholar, just a good reader and he loved to read (and buy) books. He once joked, “of the buying of books there is no end.”

When I had to leave my pastorate for health reasons ten years ago he came to my goodbye service and spoke at the dinner.

Last week my friend and colleague Jane Dunning sent me the news that Andrew had died, and I called her and asked if it was OK for me to vest and process. She said, “Of course.”

So I did. I vested on Monday and processed with the clergy, and I am especially glad I did, because I think I may have been the only one in the procession who wasn’t an Episcopalian. That sense of what Forsyth called the “Great Church” was so important to Andrew, and an essential part of his belief in the life we share in Jesus Christ.

Before we entered the cathedral Bishop Fisher had a prayer with us. He prefaced it by asking us all to speak one word that came to mind about Andrew. Mine was “kind.”

I could have added many others. One is “humble.” He and I once drove to Hartford to hear N.T. Wright, with whom I studied briefly at Oxford years before. After the seminar I wanted to introduce him to Tom Wright, but he demurred.

Another time we were together at an ecumenical banquet for the judicatory heads from Massachusetts, an annual event for the Massachusetts Commission on Christian Unity (MCCU.) I was the United Church of Christ’s representative. We wanted to sit together and he led me to the far end of the table. He looked around at all the clerical dignitaries and said, sotto voce, “When you are invited to a feast, take the lowest place, so that when your host comes, he will say to you, ‘Friend, move up to a better place.” (from Luke 12) He smiled that twinkly smile.

Andrew always wrote these encouraging notes in his fine handwriting. I have a bunch of them which I treasure. Rebecca got one last year at her ordination. His fine hand was still the same.

I am blessed to have many dear friends, but Andrew’s death leaves a certain hole in my life, for he was such an extraordinary person and so good at being a friend. He had such a steady faith that I would dishonor him by only grieving, for he believed, as I do, that “we do not sorrow as those who have no hope.”

So I give thanks to God that he was my friend. I give thanks for him. May he rest in peace, and rise in glory.

 

 

Remembering Willis Elliott: theologian and gadfly

Willis ElliottMy dear friend and colleague Willis Elliott has died. Scott Paeth’s FB post today captures some of the essence of Willis:

“For those who did not know him, he was the often-insightful/often-infuriating gadfly of the United Church of Christ, and a long-time participant in the Confessing Christ group. He died old and full of years”

I met Willis at the very first Craigville Colloquy back in 1984. He spoke at dinner about the “Christian Connection,” the often overlooked piece of the four-church merger that became the United Church of Christ. I thought, “Who is this guy?” Smart, articulate, funny, and insightful. He had a full white beard like Santa Claus, and I thought he was really old, but that was thirty years ago so what did I know?

Later we had him at my congregation as a speaker and with his wife Loree a guest in our home. He was a brilliant, multi-lingual polymath, a former fundamentalist, and at times as difficult and uncompromising as Jeremiah. If there had been a shop that sold iron yokes, Willis might have purchased one. But he could also be an encouraging mentor. Years ago I did a presentation at the MA Conference annual meeting and afterward he made a point to come up and thank me. He also said, “I didn’t know you had it in you!” That was Willis.

In the 1990’s he was one of the founders of Confessing Christ in the United Church of Christ, along with Gabe Fackre, Fred Trost, Jim Gorman, Leslie Zeigler, Barbara Clemons, Bennie Whiten, Herb Davis, Andy Lang, Ted Trost, myself and many others. “Confessing Christ” was an invitation to “joyous theological reflection and serious theological work” on behalf of the ministry and mission of the United Church of Christ.

For years we had our Confessing Christ annual meeting at the church I was serving in Pittsfield, MA, and I got to know Willis well. He was one of the least compromising people I have ever known, and the least career oriented. He had been the librarian and Old Testament Professor at New York Theological Seminary, and before that had served on the national staff of the UCC.

He was a deeply committed Christian, reading the Bible every day in the original languages. His “Think-Sheets,” free of an editorial hand, were challenging, quirky, often brilliant, and, just as often, maddening. They always made you think.

In his latter years his eyesight waned, but he kept up a lively correspondence and participation on the Confessing Christ list-serve conversation.

The “thickness” of the conversation in the United Church of Christ, and the great church, will now be poorer for the loss of his voice, but he had no doubt, and neither do I, that he is now numbered among the great cloud of witnesses. I thank God for him.

Christian Teachings about Life after Death: A Pastor Ruminates

stream 2I have been asked to speak about “Christian teachings about the after-life.” This is final installment in a series of helpful presentations on preparing for death. There have been presentations on wills and bequests, end of life care, grieving and the like. And once again Max (Stackhouse) has asked me to bat clean-up and talk about theology.

One of my friends in the church said to me last week, “Oh, your talk is theology, so it won’t be practical.” She was kidding, I think, but let me respond to her remark by suggesting that a theology about death and what comes after it may be the most practical aspect of all for the Christian preparing for death. It is a shame how theology has come to have a bad name, even in the church.

Because theology is not some specialty for professional theologians, but simply the way we talk about God. That is what theology means, the logos of the theos, the word about God. And everybody has a theology, at least implicitly, so the more we can make it examined and explicit the more chance we will get it better rather than worse.

So right off the bat let me suggest a better title for what I hope to do here. I much prefer the phrase “life after death” to the term “afterlife,” because I think the former rightly expresses the Christian belief in the reality of death, while the latter can obscure the boundary between death and whatever comes after it.

I want to explore with you four ideas or concepts: 1. The reality of death, 2. Immortality of the soul, 3. Resurrection of the body, and 4. Eternal Life. Finally, I want to summarize the features of an adequate Christian theology of life after death, and the promises of the Gospel that are our hope in the face of death.

1.The Reality of Death

The first concept to ponder is the reality of death.  Some of the earliest thinking about death in the Bible is about its not only ending one’s natural life, but also severing our relationship with God. For Israel human purpose was to praise God, and death put an end to it. This relational view was visualized in spatial terms, so that places like Sheol and “the Pit” were places far from God.

Christianity inherited this relational view of life with God, and sees death as its cessation and the opposite of the fullness of life that God intends for us. So unlike some other religions that view death as an illusion or an escape, for Christians, death is real, as are the sense of loss and grief that accompany death, which are also real and nothing to ashamed of or denied. I have said at countless funerals: “There is nothing unchristian about grief; Jesus himself cried at the grave of his friend Lazarus.”

Moreover, Jesus himself died, and his own death provides a template for thinking about this. The creeds say quite simply, “He died and was buried.”

So accepting the reality of death is an important first step in thinking about it properly as Christians. In my nearly forty years of ministry I sometimes counseled people who wanted to deny or blunt this reality. People often asked for much-loved sentimental poems to be read at the funeral. I would gently suggest something more appropriate, but I was pastorally sensitive enough to allow their selection to be read if they insisted, knowing that I would get up and say something quite contradictory in my homily.

Let me give you some examples of poems that deny or minimize the reality of death, and I apologize in advance if these are your favorites.

Here’s a line from A. L. Frinks’ the Rose Beyond the Wall:

“Shall claim of death cause us to grieve
And make our courage faint and fall?
Nay! Let us faith and hope receive–
The rose still grows beyond the wall,”

Another and even better known poem about death is James Whitcomb Riley’s Consolatio:

“I cannot say, and will not say
that he is dead. He is just away.
With a cheery smile, and a wave of the hand,
he has wandered into an unknown land.”

“We do not sorrow as those who have no hope” (1 Thess. 4:13), but we do sorrow. So while as Christians we have much more to say than death is real, it is where we must start, reminding ourselves that Jesus, in his human nature, really did die, as all human beings do.

To make this point I once began an Easter sermon years ago by saying that “On Good Friday Jesus was as dead as a doornail.” I wasn’t trying to be shocking, but I was surprised by how many people took offense to this statement.

I know something of death. Both my parents died too young, I have worked in a funeral home, been an EMT, and a minister for nearly four decades. I have been present at many deaths, and each time I have been struck by how clear the line is between the living and the dead. And yet everything I know about death is on this side of it, as it is for us all. But  one thing I do know about death: it is real.

So if the first theme is the reality of death, how shall we properly think and talk about what comes after?

2. Immortality of the Soul.

One very prevalent idea of life after death is immortality of the soul. I would like to explore this popular idea with you, and show you why it is an inadequate view for Christians, admitting that in my early years it was my own view.

Let me share something about that with you. My own theology of death and what comes after it was shaped, at least in part, by my childhood bedtime prayer, a somewhat terrifying one from the New England Primer:

“Now I lay me down to sleep,
I pray the Lord my soul to keep,
If I should die before I wake,
I pray the Lord my soul to take. Amen.”

I didn’t know it at the time, but in my child’s imagination I had adopted a somewhat Platonic dualism about the human person, separating body and soul into the perishable and imperishable.

My own children, at the insistence of my wife, had a more sanitized version of that prayer that didn’t get them pondering sudden death in the nighttime. Whether they are better off for this is open for discussion. But in my own early thought-processes I figured that if such a sad event as my childhood death did take place, it would only be my physical body, and this invisible spiritual thing “the soul” would go swiftly to God. This is the essence of the idea of immortality of the soul.

I was taken aback to be told that this view, while widely held, was not particularly Christian. I learned in seminary that the Hebrew word translated as “soul,” nephesh, more rightly means “self,” in other words, the whole person.  Harrell Beck, my wonderful Old Testament professor, liked to say that your fingernails are as much a part of your soul as any other part, which is to say human selves are embodied. Or as I like to think of it: we don’t have a body so much as we are a body.

It is from the Greeks, and especially from Plato, that we get the notion of a disembodied soul housed in a physical body, an idea that still clings to many Christian ideas about an afterlife.

These ideas were ambient in the ancient Near East and in the Hellenistic world in which the New Testament was written, and they lived in uneasy tension with the more holistic Hebraic views of personhood. We even get a whiff of Greek dualism in the New Testament, such as in First Corinthians, one of the undisputed letters of Paul. He writes in 1 Corinthians 5:1:

For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.

So if the disembodied immortal soul flying away from the perishable body is not the Christian theology of life after death, how are we to think about it?

3. The Resurrection of the Dead

Resurrection of the dead is the cardinal Christian idea of life after death. It is rooted in the resurrection of Jesus, which pervades all New Testament thinking. In Jesus’ resurrection God has vindicated the humiliated and crucified Jesus, and begun the eschatological process of the salvation of humanity and the world, a process to be completed at the end of history, when Christ comes in glory to judge the living and the dead.

This distinguishes Christian theology from other views that see life after death as something intrinsic to the human person. Resurrection of the dead, on the other hand, is about the discontinuity between life and life after death. The rupture of death is overcome only from God’s side by God’s action. So resurrection of the dead is not resuscitation, but a new creation analogous to the first creation. It is not resurrection of the flesh, but resurrection of the body, a new kind of life that we can only guess at. When Paul  speculated on what kind of body we would have in the new life he employed the oxymoron “spiritual body” to refer to what form are we raised.

There are clues to this mystery in the post-resurrection appearances of Jesus. After Jesus is raised he appears to the disciples in bodily form; he is the same, but also transfigured in some way. The accounts contain mysteries: sometimes he is recognized, but other times he is not, as in the road to Emmaus story, when the disciples only know him when he breaks bread. Yet he still bears the marks of the Roman nails in his hands and feet.

However we want to take these narratives they point to the consistent conclusion that the new life postmortem is embodied life.  The Christian belief in the resurrection of the dead is a theological interpretation based on the death and raising of Jesus. The expectation of a resurrected body also emphasizes the continuity of personality and the integrity of personhood. I said that Christian views stress discontinuity between life and life after death, but here we see continuity of personality after death. So we have both discontinuity and continuity as the person really dies, but in the new life is the same person as before death, although changed. So it is not some spiritual part of you that lives the new kind of life; it is you, embodied and recognizable to God as you. This contrasts to various views of a disembodied postmortem existence, such as immortality of the soul and reincarnation.

It is important to remind ourselves that, while we are not surprised by the claim of Jesus’ resurrection and have difficulty with the idea of a general resurrection, for the people at the time of Jesus death it was just the opposite. A general resurrection vindicating Israel involving a Davidic messiah or the Son of Man was part of the general religious imagination. The resurrection of an individual however was not, which is why the raising of Jesus was understood as the beginning of the eschaton, the final reckoning, restoration and vindication of God and his faithful. We hear this in the language of Jesus being the first-fruits and the forerunner.

The raising of Jesus then is the primary theological template by which all things are measured, including death and life after death. Consistently in the New Testament death is viewed through the lens of the resurrection of Jesus Christ. In 75 places in the New Testament the principle Greek adjective that means “dead,” nekros, is the object of either egeiro “to awaken” or anastasis, “to raise.

This raising from the dead makes Christianity an Easter faith, and so the Christian sees death in Easter light. Because Jesus is raised we too will be raised with him. This is a far different idea than immortality of the soul. Let us take a few moments to contrast them.

The great scholar Oscar Cullmann wrote an important book in 1956 called Immortality of the Soul or Resurrection of the Dead in which he starkly contrasted these two views. Some of his critics have complained that he contrasted them too sharply. They may be right, but the book remains an important one for understanding the predominant Christian views.

Cullmann’s thesis is, and I quote, “The widely accepted idea of ‘The immortality of the soul’ is one of the greatest misunderstandings of Christianity. The concept of death and resurrection is anchored in the Christ-event, and hence is incompatible with the Greek belief in immortality.”

Cullmann deftly illustrates his point by looking at the death of Socrates in contrast to the death of Jesus. He writes:

The death of Socrates (as described by Plato) is a beautiful death. Nothing is seen here of death’s terror. Socrates cannot fear death, since indeed it sets us free from the body. Whoever fears death proves that he loves the world of the body, that he is thoroughly entangled in the world of sense. Death is the soul’s great friend. So he teaches; and so, in wonderful harmony with his teaching, he dies — this man who embodied the Greek world in its noblest form.

Cullmann then turns to the death of Jesus:

In Gethsemane He knows that death stands before Him, just as Socrates expected death on his last day. The Synoptic Evangelists furnish us, by and large, with a unanimous report. Jesus begins ‘to tremble and be distressed’, writes Mark (14:33). ‘My soul is troubled, even to death.’ . . .

In Luke 12:50 it is completely impossible to explain away the ‘distress’ in the face of death, and also in view of the fact that Jesus is abandoned by God on the Cross [Mark 15:34], it is not possible to explain the Gethsemane scene except through this distress at the prospect of being abandoned by God, an abandonment which will be the work of Death, God’s great enemy.)Jesus is afraid, though not as a coward would be of the men who will kill Him, still less of the pain and grief which precede death. He is afraid in the face of death itself. Death for Him is not something divine : it is something dreadful. . . .

Here (in Jesus’ death) is nothing of the composure of Socrates, who met death peacefully as a friend. To be sure, Jesus already knows the task which has been given Him: to suffer death; and He has already spoken the words: ‘I have a baptism with which I must be baptized, and how distressed (or afraid) I am until it is accomplished’ (Luke 19:50). Now, when God’s enemy stands before Him, He cries to God, whose omnipotence He knows: ‘All things are possible with thee; let this cup pass from me’ (Mark 14:36). And when He concludes, ‘Yet not as I will, but as thou wilt’, this does not mean that at the last He, like Socrates, regards death as the friend, the liberator. No, He means only this: If this greatest of all terrors, death, must befall Me according to Thy will, then I submit to this horror. Jesus knows that in itself, because death is the enemy of God, to die means to be utterly forsaken. Therefore He cries to God; in face of this enemy of God He does not want to be alone. He wants to remain as closely tied to God as He has been throughout His whole earthly life. For whoever is in the hands of death is no longer in the hands of God, but in the hands of God’s enemy. (Oscar Cullmann, Immortality of the Soul or Resurrection of the Dead)

Here Cullmann has eloquently expressed the New Testament view of death as the enemy of God. For another example we can turn to Paul, who calls death “the last enemy.” Because death in the New Testament is not merely the end of biological life, it is also a power that insinuates itself into our living of these days. I’ll say more about this now as we turn to the idea of eternal life.

4. Eternal Life.

The final concept I want to explore is eternal life. One of the problems we have as moderns in understanding the world of the New Testament is its conception of time. There is a persistent eschatology that sees events both in the present and the future. Theologians refer to this as “the already and the not yet.”

Advent is a good time to talk about this, for while we have too often boiled Advent down to merely preparing for celebrating the birth of Christ, it is also a season of anticipating Christ’s second coming.

We see this in the memorial acclamations of many Christian liturgies: “Christ has died, Christ is risen, Christ will come again. ”

Eternal life is one of those concepts that sits in an eschatological frame, or to put it another way, has an “already but not yet” quality about it. In early Christian preaching Jesus is said to offer eternal life to his followers, not just post-mortem, but now before death. In John 5:24, for example, Jesus says. “The one who hears my word . . . has eternal life: he does not come unto judgment, but has passed from death to life.”

But this realized aspect of eternal life does not take away from the reality of death, and the promise is that eternal life in its fullness lies on the other side of the resurrection.

The words said at many graveside committal services speak of “the resurrection to eternal life.” For example, this one from the Book of Common Prayer:

“In sure and certain hope of the resurrection to eternal life
through our Lord Jesus Christ, we commend to Almighty
God our brother or sister N.; and we commit his or her body to the ground;
earth to earth, ashes to ashes, dust to dust.”

Notice the reality of death here expressed in the ashes and dust.

As I mentioned earlier, death in the New Testament is more than the final cessation of biological life, but also a power that can insinuate itself into our living. In some sense the realized eternal life in Christ is the opposite of the power of death, which Christ defeated by his cross and resurrection.

And eternal life is not an individualistic state. Eternal life is life with Christ and in Christ and by extension a life in community, in the church, which is his body. Many contemporary speculations about life after death are very individualistic, but the Christian hope is a corporate and communal hope, the hope to join the communion of saints.

There is a wonderful sermon by Jonathan Edwards, the second pastor of this church, on 1 Corinthians 13: 8-10, called Heaven is a World of Love in which Edwards explores the metaphor of the communion of saints as a heavenly choir.

How many of you know it? (No hands) I wish it were better known because it is a better example of the essential Edwards than the terrifying Enfield sermon, Sinners in the Hands of an Angry God, which everybody seems to know.

In Heaven is a World of Love Edwards begins by beautifully describing heaven and all its social arrangements, and in so doing puts forth a protest against the social arrangements that we know so well on earth; for in Edward’s heaven there is no pride or jealously, there is decency and wisdom, and an equal prosperity among all. He says, “Love (poured out from God) resides and reigns in every heart there.” And then he says: “Every saint there is as a note in a concert of music which sweetly harmonizes with every other note, and all together employed wholly in praising God.” So life after death is life in community.

5. What then can we say about life after death?

Having said all this, and leaving much more out in my brief time today, what can the Christian cling to in the theologies of life after death? I’ll sum up my main points:

  • Christians understand life after death through the lens of the resurrection of Jesus Christ.
  • For the Christian, death is not an illusion or an escape, but a reality. Death is God’s enemy, yet God has overcome it through the cross and the raising of Jesus from the dead.
  • Life after death is not intrinsic to the human person, but a gift of God in the raising of Jesus Christ.
  • Life after death is bodily life with continuity of personality and integrity of personhood. It is not a part of you that lives the new life, but you.
  • Life after death is relational and communal, where we join in the communion of saints across all times and places.
  • Life after death is relational and imagined  as spatial, nearer or farther to God.
  • The purpose of life after death is for the praise of God. In the words of the Shorter Catechism, “The chief end of men and women is to love God and enjoy him forever.”
  • Both the living and the dead live between the times, in “the already but not yet” between the first and second coming, as we wait with the church on earth and the church in heaven for the Day when Christ comes in glory at the consummation of all things.

The basis for all this is, of course, faith in the God we know here and now, the God revealed in Jesus Christ.  In Don Hammond’s (the outgoing interim pastor) graceful ministry among us he has said again and again in a variety of ways something like this, “Whoever you are, whatever you have done, know that you are truly and forever loved.”

The Christian hope for this life and the next is rooted in this Gospel truth about the love of God, that God’s grace is greater than our sin, that God’s love is stronger than anything else in the world, even death, the last enemy, which God defeated on the cross.

There are numerous eloquent witnesses to this love in the New Testament, but none is better than this by the Apostle Paul in Romans 8 and I will close with it:

If God is for us, who is against us? 32 He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else? 33 Who will bring any charge against God’s elect? It is God who justifies. 34 Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us. 35 Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written, “For your sake we are being killed all day long; we are accounted as sheep to be slaughtered.” 37 No, in all these things we are more than conquerors through him who loved us. 38 For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, 39 nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Amen.

I delivered this paper at the First Congregational Church of Stockbridge, MA on December 9, 2012, the Second Sunday of Advent.