Luke
24:36b-48
Third Sunday of Easter
I have a confession
to make. I really dislike the word “spiritual.”
I really do. It’s not a bad word, as words go. I’ve been known to use it now and again, but
I try hard not to, especially in a sermon or in a class or meeting or
conversation. I really try not to use it
around the church. Sometimes I
slip. Sometimes there’s no other word
that comes to mind. Sometimes I give up
the fight. It’s just easier to use it
than to talk around it.
I also don’t
like when someone says to me, “You’re such a spiritual person.” There, another confession. I deflect that designation, resist that
label. I don’t want to be thought of as
spiritual. I would rather be known as
someone who’s religious.
But being religious has come to have so many negative associations these
days, along with the word “religion.” “Religion,”
from the Latin religare, means “to
bind back” or “to connect.” Healthy,
living, dynamic religiosity binds us back to the source, to God; a healthy,
living, dynamic religiosity is continually connecting one to God and to one’s
neighbor and to one’s self, connecting one to the earth, to the world, to the
world. This is why I have deep concerns—here’s
another confession—when I hear people say, “I’m spiritual but not
religious.” I understand what they’re
saying and can appreciate why they want to distance themselves from religious
life and so-called “organized” religion.
I get why many are suspicious of religious institutions, I really do. I don’t blame them. There are days when I feel the same way—yet,
another confession. Now, I don’t judge
anyone for using that spiritual/not-religious mantra. And I certainly don’t judge you or anyone if
you have no problems with the word “spiritual” or, even, “spirituality”—actually, that’s another word I don’t like to use. I do, of course, but wish we could
come up with a different word, a better word, a more
theologically/biblically-grounded word.
That said, you
won’t find the word “religion” anywhere in the Bible. Jesus never said, “Follow me and I will make
you religious.” And you’ll search in
vain for the word “spirituality” in the Bible.
It’s not there. Paul does use
something like “spiritual” in talking about the gifts of the Holy Spirit at
work in us; then we are “spiritual.” But, Jesus
never said, “Follow me and I will make you spiritual.” He never said, “I am the way to deepen your
spirituality.”
The problem—and
I confess, it’s my problem and have a hunch that it’s also the Church’s problem—with
the way the church uses words such as “spirituality” and “spiritual” is the way
they validate a dualistic view of things.
These words substantiate an attitude that is more Greek than Jewish, an
outlook that has more in common with Plato or Aristotle than with the God of
Abraham and Sarah or Jesus. You see the
Greek worldview divided everything into two essential categories: good and
bad. The eternal, because it was not
subject to decay, was good; the temporal, because it’s subject to change and
therefore decay, was bad. The eternal
and the temporal, being opposites, could never coexist. Spirit, because it was eternal was good;
matter, because it was subject to decay, was bad. The soul, understood as divine and therefore
immortal, was viewed as good; the body, subject to decay and imperfections, was
bad. Soul and spirit were privileged
over body and matter. This dualism or
binary configuration extended into everything: heaven, good; earth, bad. Male, good; woman, bad; Greek, good;
barbarian, bad. It’s this privileging of
soul/spirit over body/matter, this Greek philosophy that had enormous influence upon
the history of the Church, which originates within a Jewish world view. This was a huge debate in the early Church. The
third century theologian Tertullian (c.155 - c.240) famously asked, “What has
Athens to do with Jerusalem?” (Prescription
Against Heretics). Many of these
binary assumptions have wreaked havoc upon both the Church and the West. We could be here all day and night to tell that
story. But truth be told, the Church remains cursed by these false dichotomies.
The Jewish
experience was less prone to dividing up reality this way. They lived with a greater holistic sense of
things. Psalm 24:1 beautifully captures
this, “The earth is the Lord’s and all that is in it, the world and those who
live in it.” All the world, not some of
it, not the good parts, not the “spiritual” parts, not just the “holy” parts,
but all of it belongs to God. The Hebrew
scriptures aren’t exempt of dualism, there’s plenty of patriarchal misogyny to
go around. But one thing they didn’t do
is privilege the spirit over the matter.
If anything, it’s the other way around.
Matter, including bodies, are sacred.
Bodies are holy. A human being is
a child of the earth, Adam, meaning “dust creature,” formed from clay, molded
into a human being through the divine creativity of God, imagined into being,
made in the image of God—from the earth. God breathed into the dirt and the dirt came
alive. It’s true, we might have challenging relationship with our bodies. We might feel uncomfortable in our
bodies. And sometimes our bodies betray
us and get sick. The body doesn’t last forever. Nevertheless, God loves and
honors the body. Think about it, who would you be without your body? You cannot be who you are without it. The body is more than just a container for the soul (that’s a Greek idea, by the way).
Spirit and
matter are held together. The spirit or
breath of God loves to be enfleshed, incarnated in the world, in history, in
us, in the Son. “And the Word became
flesh and lived among us…” (Jn. 1:14).
The flesh, the body matters to God.
This physical world, this earth, this heavenly body out of which we were
formed, matters to God. Matter matters to God. Indeed, the fact that
the resurrection of a body, and not the immortality of the soul, stands at the
center of the Christian experience, should tell us something about how God
values the body and continues to seek embodiment in the world. It’s why, from a Christian perspective, the
Christian life is not an out-of-the-body, but an in-the-body experience. The Spirit of Christ embeds us in our bodies,
into reality, into the suffering of the world.
The Christian is not rescued out of the world, but put more deeply, more
profoundly into the world in a radically different way, to love and heal and
transform the world.
To be honest, I don’t understand why some of our fellow-Christians fail to see this. In fact, one of the nagging sins of our time, I believe, is “spiritualization” of the Gospel. You can hear it when people say that Jesus was only interested in “spiritual” things, therefore the church should only be interested in “spiritual” concerns, which means that we should not be involved in social justice issues or the care of creation or make statements about the economy or the sins of capitalism or speak out against political corruption and denounce leaders who fail to provide for the welfare and well-being of God’s children. Whenever you see or hear this happening, that’s spiritualizing the gospel—and when we spiritualize we’re far removed from God’s Kingdom, we’re alienated from the gospel.
To be honest, I don’t understand why some of our fellow-Christians fail to see this. In fact, one of the nagging sins of our time, I believe, is “spiritualization” of the Gospel. You can hear it when people say that Jesus was only interested in “spiritual” things, therefore the church should only be interested in “spiritual” concerns, which means that we should not be involved in social justice issues or the care of creation or make statements about the economy or the sins of capitalism or speak out against political corruption and denounce leaders who fail to provide for the welfare and well-being of God’s children. Whenever you see or hear this happening, that’s spiritualizing the gospel—and when we spiritualize we’re far removed from God’s Kingdom, we’re alienated from the gospel.
Look at Luke’s
Gospel. Can you feel the physicality of
these resurrection stories? They’re not
ghost stories, stories about spirits.
Luke is at pains to stress this. In
Luke, the first resurrection appearance to the disciples occurred not at the
tomb, but on the road to Emmaus. The
disciples are walking; Jesus is walking.
There’s nothing like walking to remind us that we are bodies in motion.
This was clear to me on the Camino, walking 500 miles across Spain. The more you walk the more you realize you
don’t “have” a body, you are a body,
a body in motion that’s moving, a sensing, smelly, aching body, a body conscious
of itself as body. Jesus is talking as
he walks. Jesus’ body is hungry, a body
that needs care and nourishment. It’s at
table with him, we’re told, reaching for a loaf of bread, lifting it up,
blessing it, breaking it, and giving it to them, that’s when they recognized
him. Watching this guest take and lift
and bless and break and give them bread triggered the memory of another who
took and lifted his body on a cross, who blessed them with his body, a body
that was broken—that’s when they recognized him. The invisible becomes visible. Then they remembered him, literally,
re-membered him, members that were previously separated were joined
together. Then Jesus leaves them, his
presence all the more real in his absence.
There’s nothing spiritual about this.
And Jesus
appears again. He stands among
them. “Peace be with you.” The disciples
are terrified. They thought he was a
ghost. “Look at my hands and my feet;
see that it is I” (Luke 24:39). A ghost
doesn’t have hands, real hands; a ghost doesn’t have feet, real feet. “Touch me and see; for a ghost doesn’t have
flesh and bones as you see that I have” (Lk 24:39). Perhaps a ghost would have
been easier to handle. He’s not a ghost.
He’s a human being, he’s flesh and bones.
A body. A living being. He has weight. He takes up space. He’s solid.
Real. Then he offers his
hands, shows him his feet. Look.
Touch. See.
And then, one of
my favorite verses in scripture, Luke tells us, “While in their joy they were
disbelieving and still wondering”—it’s an odd construction. “In their joy they were disbelieving and
wondering.” Or, “while they were yet in disbelief from joy.” Either way, resurrection has a way of
disorienting us. Joy can sometimes do
that. But, almost ignoring the disciples’ shock and disbelief, Jesus says, “I’m
hungry. I've been kind of busy the last couple of days. Do you have anything to eat around here?” So they gave him some broiled
fish, which he then took—with his hands, of course—and ate before them—a
resurrected body eating before them.
Unlike John’s
Gospel, where Jesus invites Thomas to put his finger in his side (Jn.
20:26-29), in Luke, Jesus never refers to the wounds and scars of the
crucifixion. When Jesus says, look at his flesh and bones, it could simply
mean, “Look at me. I’m real.” But I think it’s deeper than that. He says, “Look at my hands and my feet; see
that it is I.” In other words, there’s
something about those hands and feet that tell them who he is. Those hands and feet were familiar. Those were the hands that blessed the children
and healed the lame; those were feet they knew, feet they were called to
follow. They were the hands and feet
stretched out in love, and pierced. Luke
doesn’t say this, it’s implied: his hands and feet tell the whole story, his
hands and feet are preaching, these wounded hands and feet reveal him to them. They could recognize him and welcome him into
their fearful lives because they knew those hands and feet belonged to their
Messiah, the hands and feet of a body that was broken. Look. Touch. See.
Can you feel the
physicality of this text? It’s tangible.
Concrete. Remarkable, to be sure—yet very real.
This text and others show us that resurrection is a this-world
experience. It begins here. In other
words, as followers of the crucified-risen Lord we are sent into this world,
empowered by the Spirit, to be witnesses of resurrection in the here and
now. It is possible for us to look and
see and touch the presence of the Lord among us and within us.
He’s most recognizable, perhaps, wherever we consider his hands and feet—hands that blessed and healed, feet that walked the extra mile for us, hands and feet that were pierced and scarred, a body wounded in love, knowing that, somehow, we are connected to his wounds and scars, connected to those hands and feet. In many respects, isn’t this what the Crucified-Risen Lord is always saying to us: look, touch, see? Jesus says, “Look at my wounds which are also your wounds, don’t be afraid to touch the wounded places; see my scars which are also your scars. Look and touch and see—if you dare—resurrection.” Because of him, empowered by him, we are free to enter into the wounded, hurting places of the world, we are free to enter into the wounded parts of our lives—look, touch, see—if we dare, resurrection. Christ sends us, his Church, into the world. My friend Brett Webb-Mitchell, a pastor and author who has written extensively on Christian pilgrimage, says the Church as the body of Christ is always “a body in motion.”[1]
He’s most recognizable, perhaps, wherever we consider his hands and feet—hands that blessed and healed, feet that walked the extra mile for us, hands and feet that were pierced and scarred, a body wounded in love, knowing that, somehow, we are connected to his wounds and scars, connected to those hands and feet. In many respects, isn’t this what the Crucified-Risen Lord is always saying to us: look, touch, see? Jesus says, “Look at my wounds which are also your wounds, don’t be afraid to touch the wounded places; see my scars which are also your scars. Look and touch and see—if you dare—resurrection.” Because of him, empowered by him, we are free to enter into the wounded, hurting places of the world, we are free to enter into the wounded parts of our lives—look, touch, see—if we dare, resurrection. Christ sends us, his Church, into the world. My friend Brett Webb-Mitchell, a pastor and author who has written extensively on Christian pilgrimage, says the Church as the body of Christ is always “a body in motion.”[1]
Christ becomes recognizable
when we look and see our own hands and feet moving in the world. He becomes our hands and feet
and we engage the world, we throw ourselves, throw our bodies into the work of the gospel.
It was the sixteenth-century Spanish mystic, Teresa of Ávila (1515-1582), whom I read when I walked the Camino, who said, “Christ has no body now but yours. No hands, no feet on earth but yours. Yours are the eyes with which he looks compassion on this world. Yours are the feet with which he walks to do good. Yours are the hands through which he blesses all the world. Yours are the hands, yours are the feet, yours are the eyes, you are his body. Christ has no body now on earth but yours.” Your body.
It was the sixteenth-century Spanish mystic, Teresa of Ávila (1515-1582), whom I read when I walked the Camino, who said, “Christ has no body now but yours. No hands, no feet on earth but yours. Yours are the eyes with which he looks compassion on this world. Yours are the feet with which he walks to do good. Yours are the hands through which he blesses all the world. Yours are the hands, yours are the feet, yours are the eyes, you are his body. Christ has no body now on earth but yours.” Your body.
There are many people who’ve embodied the gospel in this way. I'm sure you know many in your life. One who comes to
mind, for me, is Harriet Tubman (c.1820-1913). I
was learning more about her remarkable life recently.[2] A slave on Maryland’s Eastern Shore, who
escaped from slavery. Her path to
freedom, in 1849, took her through a graveyard, Mt. Pleasant Cemetery, outside
of Preston, Maryland, one of the stops on the Underground Railway. It was a meeting place on the way to freedom.
Tubman had an extraordinary faith, a woman of deep conviction, courage and strength. It was her faith that led her to risk her
life, risk her body, for the sake of her freedom.
The gospel, she knew, wasn’t just “spiritual,” it had to be
embodied. After her escape, her faith
led her on a long, dangerous walk that eventually led her into Delaware.
When she crossed into freedom, she described what some might call a “spiritual experience.” (I would call it a religious experience.) She said once her feet crossed over into the North, “I looked into my hands to see if I was the same person. There was such a glory over everything. The sun came up like gold through the trees, and I felt like I was in heaven.” An embodied experience. It was an experience that put her more deeply into her body, a body once “owned” by another was now owned by her. Real. Tangible. Alive. Everything transfigured. More real. Realer than real. She returned to the South, risking her body, again and again, to liberate other bodies. She made thirteen treacherous trips back into the South and helped about seventy slaves cross over the Jordan into freedom. Think about it, she helped seventy enslaved persons, with shackled hands and feet, seventy bodies walk into freedom.[3]
That’s resurrection.
That’s the gospel.
“Yours are the feet with which he walks to do good.
When she crossed into freedom, she described what some might call a “spiritual experience.” (I would call it a religious experience.) She said once her feet crossed over into the North, “I looked into my hands to see if I was the same person. There was such a glory over everything. The sun came up like gold through the trees, and I felt like I was in heaven.” An embodied experience. It was an experience that put her more deeply into her body, a body once “owned” by another was now owned by her. Real. Tangible. Alive. Everything transfigured. More real. Realer than real. She returned to the South, risking her body, again and again, to liberate other bodies. She made thirteen treacherous trips back into the South and helped about seventy slaves cross over the Jordan into freedom. Think about it, she helped seventy enslaved persons, with shackled hands and feet, seventy bodies walk into freedom.[3]
That’s resurrection.
That’s the gospel.
“Yours are the feet with which he walks to do good.
Yours are the hands through which he blesses all the world.
Yours are the hands, yours are the feet,
yours are the eyes through
which he looks compassion on this world,
Christ has no body now on earth but yours.”
Your body.
Yours are the hands, yours are the feet,
yours are the eyes through
which he looks compassion on this world,
Christ has no body now on earth but yours.”
Your body.
Image: "Jesus' Appearance while the Apostles are at Table" by Duccio di Buoninsegna (1255-1319).
[1] Brett Webb-Mitchell, Practicing
Pilgrimage: On Being and Becoming God’s Pilgrim People (Eugene, OR: Cascade
Books, 2016), xii.
[2] I’m grateful for Lee Hinson-Hasty’s article for the Presbyterian
Foundation, “Resurrection” along Harriet Tubman’s Pathway to Freedom.
[3]Kate Clifford Larson, Bound for the Promised Land: Harriet Tubman, Portrait of an American Hero (One World, 2004). See also, Harriet Tubman Myths and Facts.
[3]Kate Clifford Larson, Bound for the Promised Land: Harriet Tubman, Portrait of an American Hero (One World, 2004). See also, Harriet Tubman Myths and Facts.
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