Contemplating Death on Great and Holy Friday

Today Christians in the Orthodox world are recalling the crucifixion of Christ, perhaps the most famous death in human history and, if our testimony is to be believed, the most important one as well. Christ death is itself a victory over death, which has a rightful claim on all humanity except the undefiled Christ. With his death, Jesus has sapped death of all its finality, taken from death its sting. It is a truth which warrants endless rejoicing, but just as the victory over death was not complete until the resurrection and our freedom over death not complete until the eschatological future, so today is not a day for the ruminating on victory but for contemplating death. John of Sinai believes that the remembrance of death is a necessary product of our sins, but he also insists that it is a spiritual virtue if rightly practiced.

As thought comes before speech, so the remembrance of death and sin comes before weeping and mourning...To be reminded of death each day is to die each day; to remember one's departure from life is to provoke tears by the hour...Just as bread is the most necessary of all foods, so the thought of death is the most essential of all works. The remembrance of death brings labors and meditations, or rather, the sweetness of dishonor to those living in community...Just as some declare that the abyss is infinite, for they call it the bottomless pit, so the thought of death is limitless and brings with it chastity and activity.

Someone has said that you cannot pass a day devoutly unless you think of it as your last.

Remembering that humanity must still die keeps our sins in the forefront of our mind standing in judgment of our behavior now so that they will not stand so before the Lord in the last days. Considering our own deaths also reminds us of the inadequacy of them when compared to the atoning death of Christ, for "the day is not long enough to allow you to repay in full its debts to the Lord."

In Other News

Death, as usual, abounds in the news, and, what's more, it never seems wanting for unusual ways to strike at us. Consider the unfortunate death of the one week old panda cub at the National Zoo today:

"Panda keepers and volunteers heard a distress vocalization from the mother, Mei Xiang, at 9:17 a.m. and notified the veterinarian staff immediately," the statement read, in part. "The panda cam was turned off and the staff were able to safely retrieve the cub for an evaluation at 10:22 a.m. Veterinarians immediately performed CPR and other life-saving measures but the cub did not respond."

Dennis Kelly [elaborated,] "[Mei Xiang] got up and moved from where she was holding the cub and made a honk. The keepers and scientists tell me that a honk was an unusual sign to make, and we surmised that it was a distress call."

"It was just beautiful," said the zoo's chief veterinarian, Suzan Murray. "Beautiful little body, beautiful little face, the markings were beginning to show around the eyes. [The cub] could not have been more beautiful."

The zoo believes that it may have a cause of death pinpointed by Monday. On Tuesday, Cleve Foster is scheduled to die. For the third time.

[T]wice over the past year and a half, Foster has come within moments of being [executed by the state of Texas], only to be told the U.S. Supreme Court had halted his scheduled punishment.

On Tuesday, Foster, 48, is scheduled for yet another trip to the death house...

Pal’s relatives haven’t spoken publicly about their experiences of going to the prison to watch Foster die, only to be told the punishment has been delayed. An uncle previously on the witness list didn’t return a phone call Friday from The Associated Press. Foster, however, shared his thoughts of going through the mechanics of facing execution in Texas — and living to talk about it.

The process shifts into high gear at noon on the scheduled execution day when a four-hour-long visit with friends or relatives ends at the Polunsky Unit outside Livingston.

“That last visit, that’s the only thing that bothers me,” he said.

Giving death row inmates four hours in which to say goodbye to their loved ones face to face is an inadequate but humane gesture in an otherwise inhumane process. Making them relive that trauma for the third times very nearly approaches what should be universally recognized as torture. Cruel and unusual though it is to be brought repeatedly to the brink and then snatched back, all totally against one's will, it is hardly the only form of cruelty humanity has devised and mastered.

Poachers are escalating their assault on Africa’s elephants and rhinos, and conservationists warn that the animals cannot survive Asia’s high-dollar demand for ivory tusks and rhino horn powder. Some wildlife agents, customs officials and government leaders are being paid off by what is viewed as a well-organized mafia moving animal parts from Africa to Asia, charge the conservationists.

Seeing a dire situation grow worse, the animal conservation group WWF is enlisting religious leaders to take up the cause in the hopes that religion can help save some of the world’s most majestic animals.

...The poaching numbers are grim. The number of rhinos killed by poachers in South Africa has risen from 13 in 2007 to 448 last year, WWF says. Last year saw more large-scale ivory seizures than any year in the last two decades, it said. Tens of thousands of elephants are being killed by poachers each year.

There is nothing quite like slaughter for profit to get humanity back in touch with its roots. Thankfully, conservationists are trying "new strategies." Long recognizing that poaching is a moral problem, apparently the WWF is only just realizing that religious leaders should be part of the solution. "Faith leaders are the heart and backbone of local communities. They guide and direct the way we think, behave and live our lives," Dekila Chungyalpa, the director of WWF’s Sacred Earth program, said, adding later: "I think this is the missing piece in conservation strategies. ... WWF can yell us much as we want and no one will listen to us, but a religious leader can say 'This is not a part of our values. This is immoral.'"

As far as death goes, this is just the tip of the iceberg.

Christos Anesti!

With all the eggs found, all the chocolate bunnies devoured, and all the peeps microwaved, most of us have allowed the resurrection of Christ to pass from our minds (if it was ever there at all). It would benefit Western Christians, however, to remember that there are still hundreds of millions of Christians around the world who are celebrating the central moment in the Christian narrative today. Let me offer, for your consideration, a selection from the paschal encyclical of the Ecumenical Patriarch:

If Christ’s Resurrection referred to Himself, then its significance for us would be negligible. The Church proclaims, however, that, the Lord did not arise alone. Together with Himself, He also resurrected all people. This is how our predecessor, St. John Chrysostom, proclaims this great truth in thunderous language: “Christ is risen, and none are left dead in the grave; for in being raised from the dead, he became the first-fruits of all who were asleep.” This means that Christ became the first-fruits of the resurrection of all who have fallen asleep and who will fall asleep in the future, as well as of their transition from death to life. The message is a joyful one for us all because, with His Resurrection Christ abolished the power of death. Those who believe in Him await the resurrection of the dead and are accordingly baptized in His death, rise with Him and live on in life eternal.

The world that is alienated from Christ endeavors to amass material goods because it bases its hopes for survival on them. It unwisely imagines that it will escape death through wealth. Deceived in this way to amass wealth, supposedly to extend their present life, human beings disperse death among others, too. They deny others the financial possibility of survival, often even violently depriving others of life, in the hope of preserving their own life.

How tragic! What a huge deception. For life is only acquired through faith in Christ and incorporation in His body...This means that it is no longer necessary to search for the “fountain of immortality.” Immortality exists in Christ and is offered by Him to all.

There is no need for some nations to be destroyed in order for other nations to survive. Nor is there any need to destroy defenseless human lives so that other human beings may live in greater comfort. Christ offers life to all people, on earth as in heaven. He is risen, and all those who so desire life may follow Him on the way of Resurrection. By contrast, all those who bring about death, whether indirectly or directly, believing that in this way they are prolonging or enhancing their own life, condemn themselves to eternal death.

World's Third Spermiest Cow Dies

Let me share the abridged Reuters eulogy:

Dairy cows across the world are mourning the loss of "Jocko", ranked as the world's third most-potent breeding bull, who has died of natural causes leaving behind as many as 400,000 offspring.

Jocko Besne had an industrious 17-year career donating some 1.7 million sperm straws that were used in France and abroad to keep alive the Prim'Holstein cattle strain, the main strain of black-and-white milking cow used in France....[Creavia] said it believed he had could have spawned between 300,000 and 400,000 offspring. Officially he is credited as being the father of a mere 161,888 cattle in 21 countries as not all nations have kept records.

Jocko was allowed to retire last year and died earlier this month. Rather than becoming prize beef, his body is to be sent to Paris' natural history museum where his prowess will be studied.

A moment of silence please.

Joe Paterno Has Died

After having one of the most trying years imaginable, legendary sports icon Joe Paterno has died. I hold the Penn State board of trustees personally responsible. Sure, you may say that is an irrational, knee-jerk overreaction, but who are they to judge?

#300

In keeping with time honored tradition, this three hundredth post commemorates the great quotes that have appeared here over the last hundred entries. Below are my personal top ten notable quotables, though you are welcome and encouraged to disagree.

10) The last hundred posts began with one of my first comparative series, this one examining points of contact between Christianity and absurdism. As a near rabid fan of Albert Camus, it was difficult to select only one quote. Nevertheless, here is a thought of his from The Absurd and Science:

And here are the trees and I know their gnarled surface, water and I feel its taste. These scents of grass and stars at night, certain evenings when the heart relaxes -how shall I negate this world whose power and strength I feel? Yet all the knowledge on earth will give me nothing to assure me that this world is mine. You describe it to me and you teach me to classify it. You enumerate its laws and in my thirst for knowledge I admit that they are true. You take apart its mechanisms and my hope increases. At the final stage you teach me that this wondrous and multicolored universe can be reduced to the atom and that the atom itself can be reduced to the electron. All this is good and I wait for you to continue. But you tell me of an invisible planetary system in which electrons gravitate around a nucleus. You explain this world to me with an image. I realize then that you have been reduced to poetry: I shall never know. Have I the time to become indignant? You have already changed theories. So that science that was to teach me everything ends up in a hypothesis, that lucidity founders in metaphor, that uncertainty is resolved in a work of art. What need had I of so many efforts? The soft lines of these hills and the hand of evening on this troubled heart teach me much more. I have returned to my beginning. I realize that if through science I can seize phenomena and enumerate them, I cannot, for all that, apprehend the world.

9) More recently, we find ourselves int he midst of a comparative examination of Christianity and Jain. While there are still many great quotes yet to come in this series, the following excellent excerpt could have easily been from any number of Byzantine Christian mystics but is in fact a saying of Mahavira, posted in Christ, Jain, and the Material World:

...there is no analogy whereby to know the transcendent; its essence is without form; there is no condition of the unconditioned. There is no sound, no color, no smell, no taste, not touch--nothing of that kind. Thus I say.

8) The past hundred posts has seen an unusual output of advice to parents, including from such notable figures as Stephen Prothero and the inimitable David Bentley Hart. Still, none left quite the impression as J. C. Ryle, who proved that some child-rearing wisdom is timeless. While there is much to commend the meat of his teaching, the most memorable quote came from The Wisdom of J. C. Ryle: An Appendix:

Never listen to those who tell you your children are good, and well brought up, and can be trusted.

7) I find the news deeply frustrating, as so many of us do. No story has so grated against my sensibilities for the last hundred posts than has the unceremonious dismissal of Joe Paterno. Still, the best quote here has come from the relatively minor Rep. Brad Drake, with this profoundly nonsensical, self-defeating comment posted in the Oct. 19th edition of In Other News:

I have no desire to humanely respect those that are inhumane.

6) I never seem to be lacking in pithy, inspirational thoughts from great pacifists. Last time around it was J. W. McGarvey. This time, let me offer one from J. D. Tant in The Wisdom of J. D. Tant:

I would as soon risk my chance of heaven to die drunk in a bawdy house as to die on the battlefield, with murder in my heart, trying to kill my fellow man.

5) Without a doubt, the past six months in the United States has been completely dominated by the American electoral process. More important than anything the candidates might be saying is this sentiment from Stephen Prothero offered in Knowledge and Franchise:

Few Americans are able to challenge claims made by politicians or pundits about Islam’s place in the war on terrorism or what the Bible says about homosexuality. This ignorance imperils our public life, putting citizens in the thrall of talking heads and effectively transferring power from the third estate (the people) to the fourth (the press).

4) Pope Benedict XVI has done more shocking things this year than kissing an imam. In addition to renewing the Catholic Church's stand against capital punishment, he had this to say about the Christian use of war in history, in Pope Shocks World by Doing the Right Thing:

"As a Christian I want to say at this point: yes, it is true, in the course of history, force has also been used in the name of the Christian faith," he said in his address to the delegations in an Assisi basilica.

"We acknowledge it with great shame. But it is utterly clear that this was an abuse of the Christian faith, one that evidently contradicts its true nature."

3) In a post which happened to coincide with the tenth anniversary of the World Trade Center attacks which launched the world headlong into two prolonged multinational wars, I shared a Tentative Description of a Dinner Given to Promote the Impeachment of President Eisenhower, a poem by Lawrence Ferlinghetti:

And after it became obvious that the strange rain would never stop and that Old Soldiers never drown and that roses in the rain had forgotten the word for bloom and that perverted pollen blown on sunless seas was eaten by irradiated fish who spawned up cloudleaf streams and fell on our dinnerplates

And after it became obvious that the President was doing everything in his power to make the world safe for nationalism his brilliant military mind never realized that nationalism itself was the idiotic superstition which would blow up the world

...The President himself came in

Took one look around and said

We Resign

2) On an anniversary which personally touched me a little more dearly, On the Anniversary of David Lipscomb's Death, I shared these thoughts of Price Billingsley on the great man who was so influential in his own day and continues to touch the hearts and minds of Christians who read his works:

I then got my first sight of the dear old Brother Lipscomb dead. I was amazed to see how fine looking and tall he was when straightened out in the casket. I saw him when he was dying, and a more abject object of decaying senility I never before beheld - body and soul distraught in the parting! But did I pity him? I pitied myself for not being as ready to die as he!

1) The recent past has had more than its fair share of high profile deaths, from entertainment stars like Elizabeth Taylor and Harry Morgan, to intellectual celebrities like Christopher Hitchens. The more important loss for many, however, was a completely overlooked Bible professor at a small Arkansas university. Before offering my own eulogy concurrent with his memorial service, I shared this quote from Amelia Burr on the day of his passing:

Because I have loved life, I shall have no sorrow to die.

Here's looking forward to another eventful hundred posts with even more memorable thoughts to share in the months to come.

Goodbye, Harry Morgan

At the ripe old age of 96, actor Harry Morgan died today. Most, including myself, knew Morgan as Col. Sherman Potter from M*A*S*H, though he could be found as a supporting character in countless films and television shows.

It happens that last night I was watching an episode of M*A*S*H which centered on Morgan, whose character was struggling to deal with the loss of the last of his old friends to death. Through the course of the episode, we walk with him through anger and grief and finally joy in what still lives on. It strikes me how apropos it was that I should have watched this particularly fitting episode. There is an especially poingant scene, long one of my favorites from the series, in the middle where Morgan takes a young, tattered, and bruised little Korean refugee onto his lap and begins to speak to him about life. The moment represents one of those rare gems in film narrative that has all the genuine complexity of real life: the old man imparting his wisdom to a child, the absurdity of the surroundings, the faint noise of human drama linger just beneath the surface, and the irony that we know Morgan's wisdom will never reach the boy not, as expected, because children never listen but because the boy speaks no English. Nevertheless, Morgan offers his wisdom to the child and to viewers, and there is in it the appropriate voice of mourning and of hope that should accompany us in the face of death. In that wry, folksy style that characterized all his performances, he shows the boy a picture of himself as a youth and explains, "Yep, life is a kind of now you see it, now you don't proposition. It was all in front of me then, though, like it is now for you. You're off to kind of a rough start, but I bet you've got some glorious times ahead of you."



Harry Morgan, you will be missed but not forgotten.

On the Anniversary of David Lipscomb's Death

I stumbled across the following quote some time ago while doing some work on David Lipscomb. I was touched by it, being myself deeply influenced by the man, and thought it would be appropriate to share it here on the 94th anniversary of Lipscomb's death. It is an entry from the diary of Price Billingsley, a younger contemporary and great admirer of Lipscomb's. These are his thoughts the day after Lipscomb died upon seeing his body for the first time:

Not soon can I forget today. Early this morning I was called over the phone by Bro. Leo Boles and informed of the death of David Lipscomb, and asked whether I could be at the funeral...I then got my first sight of the dear old Brother Lipscomb dead. I was amazed to see how fine looking and tall he was when straightened out in the casket. I saw him when he was dying, and a more abject object of decaying senility I never before beheld - body and soul distraught in the parting! But did I pity him? I pitied myself for not being as ready to die as he! But today he rested in the composure and dignity of death and nobility sat upon his features as though stamped by birth, and he showed the youth and preservation he had lacked for twenty years. I could not doubt that there lay the form of a great man! - how great it will take us all some years yet to find out. And I found the relief which violent weeping gives that I have not known for years! Nashville has always seemed the city of David Lipscomb - I have never been there with that thought out of mind completely. This conception has colored all my varied relationships to that busy and hard to grasp melting pot and [kaleidescope] beehive of strange energies. And today the shock I suffered when this spell came from off me when I knew it to be no longer his city - that his body had now gone back to the dust and his white soul to heaven - - left in a state bordering collapse. I did not realize how much I had loved and leaned upon him! And tonight I am broken and sad.

Re-Reading Revelation: Seals and Trumpets (Chs. 6-8)

With the beginning of chapter six it becomes significantly easier, and more tempting, to slip into quarrels about hermeneutics and misadventures into decoding symbols. While there are certainly eschatological questions to be answered in the chapters to come and there are serious disputes which require resolution, there are perhaps less contentious truths--though they are not, for this, less important or deliberate on the part of John--which can be embraced. What John offers the readers in the opening of the seven seals and the blowing of the first four trumpets is undoubtedly cryptic. It is even probable that his audience would have found the text equally cryptic, though they may have been less baffled by what was a more typical phenomenon at the time. What is apparent, however, are several central themes which run throughout.

The first of these is the way that John alternates deliberately between destruction and salvation, between judgment and mercy. For four seals, one terror after another is released upon the world. God's agents unleash war, death, conquest, and famine in rapid succession until one quarter of the earth's population is destroyed. Then the narrative jerks violently away to the martyrs of God beneath the altar, and the divine agents are depicted clothing the suffering servants of God and telling them to be at rest. Immediately, the sixth seal is broken and even greator horrors are unleased on the earth, leaving its inhabitants to cry out to the mountains, "Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb." After spending most of a chapter on the wholesale destruction of the earth, the scene breaks away for a full chapter of the angels proclaiming salvation on the servants of God. "...he who sits on the throne will shelter them with his presence. They shall hunger no more, neither thirst anymore; the sun shall not strike them, nor any scorching heat. For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water, and God will wipe away every tear from their eyes." The imagery is as tender as the former was alarming.

The juxtaposition is not merely a matter of demonstrating that God is both loving and stern. John also goes to great lengths to clearly contrast the responses of the children of God with those who are hopelessly set against Him. The saved, from every tribe, nation, and tongue, cry out together, "Salvation belongs to our God who sits on the throne, and to the Lamb!" This is almost certainly intended by John to be ironic, considering that mere verses ago the objects of God's wrath sought salvation from the mountains. While the saints offer their prayers to God, the lost pray senselessly to the mountains for salvation. They should have known that God is God over all creation, even the mountains.

Which is the second theme running through the text. The catalogue of destruction which is offered up in the opening of the seven seals and the blowing of the first four trumpets is not some litany of divine sadism and must certainly be more than a mere ennumeration of destructive methodology. Instead, Revelation 6-8 is a creation text supremely concerned with reminding God's creatures in astonishing fashion that He is creator and Master of His creation. God created the myriad and magnificent flora of the earth; with the first trumpet He permits their destruction. God created the oceans and the life which teems in them; with the second trumpet He permits their destruction. God created the fresh water rivers which sustain all life on earth; with the third trumpet He permits their destruction. God made all the lights of the heavens; with the fourth trumpet He permits their destruction. Over the course of the divine drama, God rolls up His heavens, displaces His mountains, casts down His stars, opens up His depths, unleashes His wind, and shakes the very foundations of His earth until all creation is reminded that He is in fact Almighty. Even death, that most pernicious of Christian enemies, is not above God. He is its master and will allow its persistence in accordance with His will, be it through war or through famine. In a trivial sense, the whole passage boils down to the great, familiar Bill Cosby adage, "I brough you into this world; I can take you out of it." Except God can say it to the whole of creation.

Finally, the reader is reminded throughout this text that God is not only a God who judges, who forgives, who creates, and who can uncreate but He is also a God who listens. This would have been uniquely important to the Christians of John's audience who were suffering great trials. One can only imagine the countless prayers for deliverance which were offered up and which, by all appearances, were never answered. It would be a long time before Christ's church ever found longterm safety, and in many places it still languishes in waiting. That we suffer, John reminds us, is not because our God is apathetic. When the saints beneath the altar cry out to God, their pleas are not ignored. They do not get the retribution they are begging for, but it is not because God does not sympathize with them. His plans just supercede our impatience. Later, the prayers--presumably the similar prayers to those before--of God's people are offered up with a censer before the throne. In response, that censer is filled with fire from the altar and cast onto the earth with "peals of thunder, rumblings, flashes of lightning, and an earthquake." The prayers of the saints were not ignored nor were they wrong simply because they did not result in immediate action. They were heard and answered in power, an expectation that we can share provided that our prayers align themselves with the will of God.

*****

For a full list of "Re-reading Revelation" posts, see Re-reading Revelation: Statement of Purpose.

In Memoriam Neale Pryor

There is no greater eulogy for a man than those who carry on consciously indebted to his life. In view of this, there is perhaps no man with a greater living memorial than Neale Pryor, who through a profound commitment to teaching and preaching has touched innumerable lives. Those who were fortunate enough to have known him gather today, in body and in spirit, to commit him to the ground for a time and to God forever.

Neale Pryor began preaching at the prodigious age of twelve and dedicated his life to the ministry. His sermons at countless churches, lectureships, university chapels, and Gospel meetings represent a body of biblical wisdom which few preachers can ever hope to match. His plainspoken, unpolished speech was both endearing and affective, giving the impression that you were not being preached at so much as having a candid conversation with a trusted friend. He would walk with you hand-in-hand through the tapestry of Scripture, navigating it by memory and gently guiding you toward the conclusions that a lifetime of study and experience had taught him were right. His preaching was lavishly sprinkled with anecdotes from his life and insights into his character, and so it is perhaps uniquely appropriate to remember him as he revealed himself in his preaching.

In particular, I have in mind a sermon he delivered at a recent Harding University homecoming Sunday before the early service at the College Church of Christ. The aptly titled "Coming Home" addressed in broad strokes the theme of what home was, the universal sentiment of homesickness, and the joy we feel at going home. Yet, as expected, as much as we may be moved by the man's treatment of the theme, we are equally touched by the man who is so self-revelatory, and therefore so self-sacrificial, in his message.

This comes out particularly in his candid humility, whereby he reveals his unashamed humanity. Well advanced in years, he recalls over the course of his sermon what it felt like to be a young man, hundreds of miles from home, in a foreign and unwelcoming place.

I know you would probably be greatly shocked to hear this. I've never confessed this before, so for you this is a first I guess, but my first day here at Harding was not all that much fun. I packed my bags in a '47 Chevrolet--which isn't as old as it would be now but it was old--and putted all the way down here. And I remember getting in to West dorm, one of the Hilton's of those days, there in that little room. And I remember that night, me looking at my roommate, and I said to him, "If I don't feel better tomorrow, I'm going home."

Willing to admit his weaknesses, he was also capable of owning up to his faults. He recounts another story of his early days at Harding when he encountered a new student, alone and clearly unhappy, and befriended him. The two would go on to be lifelong friends. His point is not to revel in the goodness of his action, however, but to lament how out of character it was. He said "it's to my shame" that "I seldom did that," because he can imagine how impoverished his life is for not having been as welcoming as he could. "I wonder how many potential best friends I passed by and never even took the time to say "Hi" to or tell them my name." I cannot express the profound effect it has to see a man who commands such respect and admiration admit his regrets. It has the dual affect of dampening our own feelings of regret and inspiring us not to share in his.

Yet, his own memory of how seldom he reached to people is betrayed by the memory of so many to whom he was so generous with himself. There are, certainly, countless warm and welcoming professors who walk the halls at Harding, but Neale Pryor alone was always Brother Pryor first and Dr. Pryor second. Offering more than just a cordial nod or a compulsory "Hello," he would gladly stop with anyone he passed and ask, "How are you" and leave with, "God bless you, brother." Even though you knew--though his mind was still capable of instantly recalling large passages of Isaiah--that he would have forgotten the conversation before he reached his destination, you were always equally confident that his interest was genuine and his love sincere. Even in the midst of self-deprecating humor, he tells of the night before the sermon was delivered when he offered his time to someone for whom Pryor represented home.

It's so interesting, I had a phone call last night, when I was trying to get this sermon ready and this fellow talked to me for thirty minutes. And I finally said, "Well it was good to talk to you, you know. Call you again some day." You know what he was? He was a former classmate of mine. He had gotten homesick, I guess, and he was calling me all the way from six hundred miles away.

That abundant love overflowed particularly for his wife Treva who he took every opportunity to dote on from the pulpit and the lectern. He probably would have shouted it on street corners if propriety would have permitted. During the course of his sermon, he never missed an opportunity to praise her, even above and beyond token references to what home meant for them. "I remember when we got married and moved to Illinois. And, of course, it was wonderful. Being with Treva is always wonderful, but you don't need me to tell you that. You already know that." Later, he recalls his disappointment at being young and single at Harding: "You know when I was at Harding as a student, I had my own circle of friends. I really didn't need anymore...it would have been nice if I'd have had a good girlfriend, but the Lord was saving another one for me, so I'll not go into that."

Reflecting on a sermon about home is appropriate for obvious reasons, given the connection to our hope for an eternal home with God. Calling it one of the most beautiful passages in Scripture, Pryor quotes from King James Version of Isaiah 35: "And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away." Certainly these words can be a comfort for those who reflect on his death much as they were a comfort for him during life. But the theme of home is more than merely a vehicle for reflecting on eternity. In his sermon, Pryor dedicates more time than anything to the earthly homes we make for ourselves, not disparaging them as transient but encouraging us to embrace and to perfect them. He speaks of the obvious homes we have with our parents and later as adults, perhaps with our spouses and our children. He also speaks of the homes we make in our universities and our churches, through the communities of faith and friendship that we construct. We can understand our homesickness for heaven, if you will, only because we have true homes on earth to long for. They are the places whose foundations are a common love and a common memory which we can never be too far from, no matter where we are.

Near the end of his sermon, Pryor confronts his audience with this: "It makes a great deal of difference to answer the question 'When I die, am I leaving home or am I going home?'" He leaves the question unanswered, hanging ominously in the air. I would like to believe that he would say "Both." While I certainly hope to see Brother Neale Pryor some day beyond this land of parting where the ransomed of God have a home forever, it seems undeniable that he has left a home here on earth, a home full of people who loved him, who were changed by him, and who will never forget him.

Because I have loved life, I shall have no sorrow to die.

-- Amelia Burr

Pat Robertson Encourages Divorce

Here is a striking nod to amoral pragmatism that I never thought I would see from Pat Robertson. With the question recently posed to him on the 700 Club about how to live with a spouse who has Alzheimer's, Robertson responded the man "should divorce her and start all over again" provided the abandoned spouse was medically provided for.

Terry Meeuwsen, Robertson's co-host, asked him about couples' marriage vows to take care of each other "for better or for worse" and "in sickness and in health."

"If you respect that vow, you say 'til death do us part,'" Robertson said during the Tuesday broadcast. "This is a kind of death."

I can only wonder what other kinds of metaphorical "death" Robertson might also use to justify divorce. Other degenerative diseases? Apostasy, a kind of spiritual death? Sitting through one too many episodes of the 700 Club? We may never know just how slippery a slope he has embarked upon.

Death and the Prospect of Eternity

Reading Dumitru Staniloae’s Orthodox Dogmatic Theology, I was intrigued by the way he relates death to our understanding of natural revelation, which for Staniloae consists primarily of our innate awareness of an eternal purpose for which all humans exist. Consider these two somewhat antithetical quotes:

No matter how self-evident it appears, natural faith, which has as its source in God’s revelation through nature, is subject to doubt…because the inevitable reality of death is opposed objectively to our thirsting after the fulfillment of the meaning of our existence in an eternal perfection.

By means of the words of supernatural revelation, man has also learned what he can understand from natural revelation when this is enlightened by supernatural revelation…Even death – and our inability to get used to death – teaches us not to be attached to this world, and shows that we are created for eternal existence.

I found it interesting that death should be both the cause obscuring the content of natural revelation and, in light of God’s more direct self-revelation, an evidence which attests to the basic content of natural revelation. On the one hand, the very fact that we experience death with an sense of finality – however illusory – tends to focus human existence on the finite and the temporal, the tangible here and the now. Death, after all, marks the period on the very short sentence of human life. To squander life on projecting ourselves theoretically beyond its inevitable end appears the greatest possible foolishness. Still, the very fact that in each person is an insatiable enmity with death testifies to its unnaturalness. Death looms always as the unconquerable enemy precisely because there is something within us which cries out to have it conquered nonetheless. There is some not-so-quiet voice within us that cries out to transcend death and temporality and here and now. In this sense, God truly has set eternity in the hearts of men, though we cannot fathom the contents of that eternity (Ecc. 3:11).

Death is the great enemy, but through our longing for its defeat we are drawn forcefully to Jesus Christ who has conquered it. Just another beautiful paradox of faith.