ࡱ> GIBCDEF7 bjbjUU v7|7|A9lnnn4@(@(@(@(T(G $) + + + +2 2 2GGGGGGG$J Lz+Gn2g10222+G39 + +G@G3939392rl +n +G392G3939?5FB,nF +) "!@(=4FFVG0GF,M39,MF39 From Darkness to Light: Our Experiences of Resurrection We are in darkness Music AdagioSamuel Barber Poem Dream RisingAnne Powell Music O Magnum MysteriumGabrieli Symbols Please choose an item that symbolises your experience from darkness to resurrection Personal reflection A modern-day crucifixion: From darkness to lightNorman Knipe Music Bridge Over Troubled WaterPaul Simon & Art Garfunkel We burst into light Music I know that my Redeemer livethfrom Handels Messiah Mini-drama Responses to Resurrection: Claudia (34 CE) and Contemporary (2004)Bronwyn White Music for reflection AlleluiaDies Sanctificatus and letting go Please return your chosen symbol to the basket, and take an Easter egg Reading Extracts from Resurrection: Myth or Reality by Bishop John Shelby Spong Music Brotherly LoveDave Brubeck Reading Our deepest fearMarianne Williamson Song (ALL) Indigo IIJenny McLeod Blessing & dismissal Aotearoa LitanyAnne Powell Music No God Only ReligionSpiritualized Cool WaterSpiritualized Blessing Aotearoa Litany Leader: Response: Green of fern refresh us Feathers of keruru warm us Rocks of Moeraki encircle us Water of Taupo bathe us Dive of gannet focus us Arc of rainbow protect us Stars of the Southern Cross guide us Dismissal And now, go in peace and joy into this Easter Week In the reality and light of resurrection. ((((((((((((((((((((((((((( From Darkness to Light Our Experiences of Resurrection Ephesus Group Easter Liturgy Sunday 4th April 2004 Liturgy collated by: Bronwyn White, Elizabeth Earnshaw, Hilary Hunter and Gavin Watson Music AdagioSamuel Barber. Los Angeles Philharmonic Orchestra; Conductor: Leonard Bernstein. CD: "Classics 2001" O Magnum MysteriumGabrieli, CD: gregorian chillout Bridge Over Troubled Waters Simon & Garfunkel, CD: Greatest Hits I know that my Redeemer livethHandels Messiah. London Symphony Orchestra and Chorus conducted by Sir Colin Davis AlleluiaDies SanctificatusMonks of St Peters Abbey in Solesmes, France. Conductor: Dom. Jean Claire. CD: "Noel" Brotherly LoveDave Brubeck Quartet, CD: So Whats New No God Only Religion and Cool WaterSpiritualized, CD: Ladies and gentlemen we are floating in space Optical sculpture Resurrection DawningRalph Pannett Images (slides) Ralph Pannett Star burst / Renaissance Variations on a Sphere No.10: The SunRichard Lippold Readings Dream RisingAnne Powell. Firesong (1999), Steele Roberts Ltd. Aotearoa New Zealand Responses to the Easter/Resurrection Experience: Claudia (34 CE) and Contemporary (2004)Bronwyn Angela White (1999) Excerpts from Resurrection: Myth or Reality Bishop John Shelby Spong. (1994) HarperCollins Publishers, New York Our deepest fear is not that we are inadequateby Marianne Williamson, from A Return to Love: Reflections on the Principles of A Course in Miracles Aotearoa LitanyAnne Powell. Firesong (1999), Steele Roberts Ltd. Aotearoa New Zealand Bridge Over Troubled Waters When you're weary, Feeling small, When tears are in your eyes, I will dry them all; I'm on your side. When times get rough And friends just can't be found, Like a bridge over troubled water I will lay me down. When you're down and out, When you're on the street. When evenings fall so hard I will comfort you. I'll take your part. When darkness comes And pain is all around, Like a bridge over troubled water I will lay me down. Sail on silver girl, Sail on by. Your time has come to shine. All your dreams are on their way. See how they shine. If you need a friend I'm sailing right behind. Like a bridge over troubled water I will ease your mind. Simon & Garfunkel (1970) Lyrics downloaded from internet site Indigo II Light of lights beholden we from days of olden sang this song for to understand that peace upon this planet was pledged to come. Each to other, sister, brother, born for life and song, look towards the light and carry on: let the simple heart and hope among us keep our family strong. Darkness all around us, light has always found us, light will come where the dark is deepest, greater light will keep us safe from harm. Troubled times will always find a voice of troubled doom, look towards the light and carry on: let the simple heart and hope among us keep our family strong. Let the simple heart and hope among us Keep our family strong. Jenny McLeod Alleluia Aotearoa Dream RisingAnne Powell Souks awaken. And oh! their sounds grow round and round in thin alleys where smells of tamarind and cinnamon and almonds seep into clothes. Till in my dreams it seems I am a woman of Jerusalem. By Damascus Gate an old Arab hawks eggs and breads from a box on a bicycle his face ravined with loss of land. Till in my dreams it seems I am a place to stand. The tomb guard a man upright and grand as a piano. His ivory hands hurry people along. Till in my dreams it seems I am a song bright in the breast of a lark rising. Souk outdoor, often covered market, especially in North Africa and Middle East Aotearoa LitanyAnne Powell Green of fern refresh us Feathers of keruru warm us Rocks of Moeraki encircle us Waters of Taupo bathe us Dive of gannet focus us Arc of rainbow protect us Stars of the Southern Cross guide us Our Deepest FearMarianne Williamson Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness, that most frightens us. We ask ourselves, 'who am I to be brilliant, gorgeous, talented and fabulous?' Actually, who are you not to be? Your playing small doesn't serve the world. There's nothing enlightened about shrinking so that other people won't feel insecure around you. We were borne to manifest the glory that is within us. It's not just in some of us; it's in everyone. And as we let our own light shine, we unconsciously give other people permission to do the same. As we are liberated from our own fear, our presence automatically liberates others. Responses to Easter/ResurrectionCaesaria, 34 CE NARRATOR The year is around 34 of what we now call the Common Era. The place is Caesaria, headquarters of Pontius Pilate, Procurator of the Roman Province of Judaea. Pilate has been away in Jerusalem, and is now back in Caesaria, his headquarters. It is some weeks maybe even months after the events in Jerusalem we call Easter. Jesus disciples have been mourning his death, but now experiences of his Resurrection are beginning to be told. As his wife, Claudia, hears Pilate repeatedly splashing and hand-washing, she reflects on recent events In the kitchen there are sounds of water being poured, and repeated splashing and hand-washing. CLAUDIA Its a mystery. I can only sense it, imagine the power of this man. Oh, yes, Ive heard about Jesus of Galilee. I saw him, too, in the city. He had such power, charisma, such a healing aura! I felt it, even from a distance. But you know what happens, dont you? Some think this outrage in Jerusalem will be a seven day wonder, that people will forget. But they wont. There are plenty who love him, who trusted him, who got frightened for a while, but then came back Theyll keep telling his stories, repeating what he said, recall the healings, his making the blind see and the crippled walk! Most of all, theyll talk about what he meant to them. Oh, theyll change him. Theyll retell his stories in ways they understand. Theyll tell others who didnt meet him, except through the stories and theyll feel theyve known him, too. As I do. (Shrugs.) Well, Im very intuitive. (Glancing off-stage again, to where Pilate is splashing.) Sometimes I know things, before theyve happened yet. (Direct to the audience again.) Already, some are saying hes alive for them. They feel hes with them again. His friends say how being with him changed them. His followers say that trying to love others as he loved them makes his kingdom a reality here and now. Is it really so mysterious? Theyre keeping him aliveas you do. (Claudia stands up, talks straight to the audience.) You keep telling his stories, asking his questions, keeping him alive. Telling your stories; responding to the Easter experience; feeling your way towards the mystery: Living his peace in your time. NARRATOR [Friend 3] And now its 2004; were in Wellington, its almost Easter, and some friends are meeting for a meal Claudia Dinners ready! Come on, itll get cold. (To friend 3) Thanks for the wine. Friend 1 (handing plate of food to Claudia) I thought you might like this, too. Friend 2 I havent seen you for a while Friend 3 So, how are you going to spend Easter? Friend 1 With my family. What about you? Friend 3 Were staying home. Going to church. Eating hot cross buns Im never sure what I feel about Easter. The death, the resurrection. What does it mean? Friend 1 A new hat! No, seriously, I guess to me it means reconciliation, a new life, a reminder to start over, get my life in balance again. Claudia We all need that! You know, those writers and musicians we hear, who described their Resurrection experience they make it sound so complicated and mysterious. For me its much more simple: just friends getting together, breaking bread, helping each other recognise the Christ within, and be who we really are. Friend 2 Yes! like Handels Messiah: I know that my Redeemer liveth. Its great music, and gives me this amazing, uplifted feeling but I dont know, in that same way. And the stories of poets and great writers are inspiring, but Ive never had one huge, special Yes! moment. Though I guess Ive had lots of little moments, from time to time. Friend 3 For me, resurrection is about coming to terms with who I am. It reminds me to forgive myself, get on with every dayI mean, there are no miracles, right?and to accept that Im loveable, and loved. That makes it easier to act lovingly towards other people. Friend 1 Sounds like a miracle to me! Claudia I think the Resurrection experience happens every time we time we get together to tell our stories, and feel our way towards through mystery. It becomes real when we share his peace in our time. Then we become Easter People who can say, It is in us that Christ is risen. Bronwyn Angela White, 1999 ResurrectionEducated Speculation Excerpts from Resurrection: Myth or RealityBishop John Shelby Spong. (1994) HarperCollins Publishers, New York In our contemporary world we have dedicated enormous energy to developing the technology that will enable us to freeze moments of history in their objective purity. Instant replay is a secular form of a liturgy. Like all liturgies, its purpose is to freeze objectivity so that we will not lose contact with it. Television, film, tape recorders, photographsall become the tools of our obsession as we seek to stop the constant flux beneath our feet, to capture, relate to, and use objective reality to create a new security. It is a passionate quest that will never succeed.HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftn1"[1] Perhaps we need to be reminded that our ultimate goal is not objectivity, certainty or rational truth. It is rather life, wholeness, heightened consciousness, and an expanded sense of transcendence. Our goal is to escape limits, to transcend barriers, to stand in our finitude while participating in infinity. That is why we pause around a moment called Easter, or resurrection, when some of these things seem to have occurred. We take the symbols and the words of those who attempted to capture that moment and try to let them carry us beyond themselves into the experience these words sought to interpret.HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftn2"[2] No idea ever exists in a vacuum, nor is it ever interpreted outside its moment of history. That which we call the Easter moment was an experience that certain first-century people had in some form with the life of a first-century Jewish man named Jesus of Nazareth. A description of that actual experience is written nowhere. We have only stories, symbols, and folklore that interpret the experience and describe the effects of the Easter moment. Jesus was crucified. He died. He was buried. Then the conviction grew that God had raised him in some way from the dead. Beyond these basic assertions, which were made with enormous power, every other detail is debated even in the Bible itself.HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftn3"[3] The most important question to keep in mind is, What happened that caused first-century Jewish people to employ these images to explain what they believed they had experienced? Why did they begin to see Jesus in terms of the atoning sacrifice, the suffering servant, the Son of man? What facet of the Easter narrative is illuminated by each image? for each image has helped to shape the story of the resurrection.HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftn1"[1] I invite [you] to look at Jesus through the lens of the Book of Hebrews. It will move you beyond just believing in the resurrection into living the resurrection. For only when we live the resurrection will we finally know the experience of resurrection.HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftn2"[2] [this early description is] not generally known even by Christians. It is quite different from the familiar descriptions of Easter found in the Gospels... In many ways it is more primitive, more symbolic, less miraculous, less supernatural, maybe even more original, but it is equally real. I invite you to examine this image, to stand with an open mind until you can begin to comprehend the incomprehensible, for no matter what words we use to describe Easter, it is only a faith affirmation that stands alone before us, beckoning us to enter its meaning. When that affirmation is reduced to words, it says something like this: Jesus lives. Death cannot contain him. God loves. Death cannot limit this love. We are not alone. In the vastness of this universe, we have been valued and embraced.HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftn3"[3] But what really happened? It is easy to identify the legendary elements of the resurrection narratives Sacred legends but legends nonetheless. To dismiss these familiar biblical details as legendary only drives us to another level where we ask a different question. What happened that gave birth to the legendary details that gathered around the moment of Easter? Why did they gather? Why this one man, at this time, in this place? Why did the events that occurred after his death possess such power? What could account for dramatic changes such as transformed lives, the lifting of despair, new courage, the redefinition of God, new worship patterns? What happened that caused people to begin to say of Jesus of Nazareth, with awesome conviction, that death cannot contain him! We have seen the Lord?HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftn1"[1] We can reject the literal narratives about the resurrection and still not reject the truth and power of the resurrection itself We would not have the legends unless there had been a moment so indescribable that legends became necessary to explain it Easter points us to a dimension of life that became so visible that ecstatic silence was originally the only appropriate response.HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftn1"[1] The Crucifixion as it may have happened Jesus was arrested. He had made himself anathema to the entrenched religious authorities. He had relativized the claims of the law, introduced competing values, broken the power of religious controls, and threatened the nation with religious anarchy. He was a threat to religious power, order and authority the threat from this man was intolerable. So the religious leadership working with the Roman officials brought about his death. Jesus of Nazareth was executed, and when he was dying it was clear that his movement was crushed, for they all forsook him and fled. The story of Simons denial undoubtedly contains some threads of history [for] a movement does not normally invent hostile stories about its leaders Jesus died alone. He died the death of a publicly executed criminal he was removed from the instrument of execution, placed into a common grave, and covered over. No records were kept, for no value was attached to those who had been executedHYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftn2"[2] But to where did the apostles go when they fled?John 16.:32 [says] each went to his own home. And to Simon, who would one day be called Peter, and probably to every other disciple, home meant Galilee Since they had stayed in Bethany during the week before the arrest of Jesus, it would be natural to go there following his death, especially since it was on their way back to Galilee So on the night of the crucifixion I place Simon in the home in Bethany of Mary called Magdalene and her sister, Martha. I envisage a scene in which trauma, grief, anger and despair were all present, to say nothing of fear. As soon as possible, I suspect, Simon continued his journey Sometimes it took a week to ten days to travel this distance by foot Some number of days passed, therefore, before Simon made it back and even more days or possibly weeks before the trauma wore off sufficiently for Simon to begin to put his life in order.HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftn1"[1] The impact of Jesus on Simon had to have been enormous Simon had heard Jesus teaching, he had watched his impact on others Jesus had loved him into loving. Jesus had called him across the barriers that prejudice had erected against Samaritans, against women, and even against such Gentiles as the Syro-Phoenician woman. Simon was stretched by each of these experiences. Jesus had talked about the kingdom of God breaking into history, about the final judgement, and about the end of time. Simon had sensed that Jesus very life was in some way related to that kingdom and its coming. Perhaps Jesus was a sign of it; maybe he was the agent of it; or perhaps even the secret of his life was that he was somehow incorporated into the meaning of that kingdom Jesus also seemed to know how to be present to others. He engaged each moment and each person with the intensity of eternity In that manner he seemed to challenge with his very life the hierarchy of values by which human beings loved one another Simon was also aware that there was about Jesus life a sense of power that caused hints of miracle and even magic to enter not only his life but into other peoples talk about him Perhaps to Simon and to those who knew him best, Jesus seemed larger than life, which made him appear to them to have the power to control those forces before which most human beings feel helpless, such as the wind and the waves. Perhaps it was that in the storms of life Jesus was always a centre of calm, so that in time those around him came to externalise that calmness onto the world itself. Perhaps it was that Jesus fed those near him so deeply with spiritual food that they began to envisage great hosts of people sharing in that spiritual banquet, at which there was always more food than could be digested, no matter how large the crowd Simon also saw in Jesus a man who had a mission. I suspect that Simon was not certain what that mission was, but its reality was never in doubtHYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftn1"[1] Simon saw mission, mystique, destiny all somehow associated with the meaning of Jesus, and these things made an indelible impression on this fisherman. These and probably countless other experiences played across the stage of Simons mind as he journeyed on his long trek back to Galilee. Jesus was dead. He had been killed. The dream, whatever it was that had been connected to the life of Jesus, could be no more. For days, weeks, even months, this thought occupied Simon There is every reason to believe that James and John who were friends of Simon before Jesus came into their lives, were with Simon in his time of grief. They all shared the fishermans trade. They all worked around the sea of Galilee. They would surely be n contact now, as would Andrew Perhaps there were others, but surely these four talked together and grieved together. Together they processed their experiences and wondered what it all meant Economic necessity and psychological health both demanded that they return to their means of securing a livelihood. Fishing was all they really knew; so they returned to their trade So Simon, James, John and Andrew went back to the world of fishermen, plying their skills in the dark hours of the night before the dawn broke on the Sea of Galilee. Fishing in this manner is both busy and boring. The best catches were just before the rising of the sun. That was also the time to market the catch The nets had to be cleaned and properly repaired the manpower required to row the boat could be quite demanding. Lowering the nets while either at anchor or drifting in relatively still waters could make hours seem endless. All in all, there was much time to talk. These waters were also filled with memories Nothing they did allowed them to escape his presence in their memories. For them, Jesus was still everywhere. On shore, they would eat together by the lake. The meal was fish freshly caught, cleaned and broiled on an open fire at the lakeside and bread brought with the from home earlier that day. While they ate they would again talk Every Jewish meal, even bread and fish eaten by the sea in the early hours of the day, was a liturgical event. The meal symbolized the eschatological feast that occurred on the day of the great banquet that would inaugurate the kingdom of God at every meal Jewish men and women prayed for the kingdom to come Day after day this little band of fishermen would perform this routine blessing, perhaps by rote, and they would break their fast of the night with bread and fish Surely every time they blessed the bread to begin this early morning meal their minds recalled another meal held in Jerusalem in an upper room on a strange and fateful night. It was so dramatic. Jesus took bread, broke it, and identified it with his broken body. It made no sense, but it seemed to say that disaster loomed ahead the meal and all that happened afterward on that night had the effect of stamping every blessing over the bread at every meal with an indelible meaning and an indelible memory. So it was that morning after morning by the Sea of Galilee, the fishermen who had been deeply touched by Jesus of Nazareth, now thought of as the crucified one, began their morning meal by taking bread, blessing it, breaking it, and remembering. Did the disciples slowly begin to see the connection between bread taken, blessed, broken, and shared, and the life of Jesus that had been taken, blessed, broken and given? How long did it take for this new possibility to emerge, or this new understanding to rise? In the Jewish liturgical year the great festival that rivalled, or perhaps even surpassed, Passover in popularity was called the Feast of Tabernacles, or Booths Large numbers of people journeyed to Jerusalem for this feast, just as they did for Passover. But this feast was all about the joy of the harvest, about the freedom they had known in the wilderness wanderings Like all Jewish festivals, Tabernacles had been caught up in the yearning for a messiah, for Gods kingdom [its liturgy] focused on the symbols of light and water As the time for the festival neared Simon began to associate it with his constant attempt to make sense out of Jesus death. Familiar phrases from the liturgy of Tabernacles were called to mind: I shall not die but I shall live and recount the deeds of the Lord the Lord has chastened me sorely, but he has not given me over unto death. Open the gates of righteousness this is the Lords doing; it is marvellous to our eyes Let us rejoice and be glad in it. These were the familiar words of Psalm 118 always used in the procession to the alter that marked the feast of Tabernacles. This prophetic word spoke of the time when the Lord your God will come [to Jerusalem] and there shall he be continuously. The lesson read each year was from Zechariah 14. It also spoke of living waters that would come out of Jerusalem. On that day, Zechariah asserted, The Lord will become king over all the earth. These words were as familiar to Simon as the words concerning the birth of Jesus are to Christians today So Simon allowed these words to enter his mind, dwell there, and then depart as he contemplated the possibility of returning to Jerusalem to join in the celebration of the feast of Tabernacles While Simons mind wrestled, he also worked On the night before his proposed trip to Jerusalem they had a particularly large haul of fish. On a hunch, Simon changed the nets from one side of the boat to the other, with strikingly good results. They hauled their catch ashore in the lightened mood of success. It would be a fine breakfast by the lake that morning. A charcoal fire was prepared already In his exuberance Simon had actually jumped into the sea to swim ashore so he could help bring the boat safely ashore with its large catch. He felt a bit of his spirit returning after such a very long time of depression. the meal was about to begin. Simon, as the oldest member of the group, did the ceremonial blessing. Images flowed together: the psalm of the Tabernacles, I shall not die but I shall live; the words of Zechariah, They looked on him who they pierced; and that awful night when Jesus took bread, blessed it, broke it, and gave it to them, calling that bread his body. As was the custom among Jews, Simon verbally put these images into the ceremonial blessing, and he broke the bread. Suddenly it all came together The crucifixion was not punitive, it was intentional. The cross was Jesus ultimate parable, acted out on the stage of history to open the eyes of those whose eyes could be opened in no other way to the meaning of Jesus as a sign of Gods love... Gods love was beyond the boundaries of righteousness, a love that demanded nothing in return. Jesus death was the final episode in the story of his life. It demonstrated as nothing else could or would that it is in giving life away that we find life, it is in giving love away that we find love, it is in embracing the outcast that we find ourselves embraced as outcasts. It was a love that allowed us to stop pretending and simply to be. Simon saw the meaning of the crucifixion that morning as he had never before seen it, and felt himself to be embraced even with his doubts, his fears, his denials, in a way that he had never before been embraced. That was the dawn of the Easter in human history. It would be fair to say that in that moment Simon felt resurrected. The clouds of his grief, confusion and depression vanished from his mind, and in that moment he knew that Jesus was part of the very essence of God, and at that moment Simon saw Jesus alive Simon, if you love me, you will feed my sheep. This was the meaning that Simon seemed to hear again and again as he tried to make sense out of his experience in Galilee; that is, the risen Christ will be known when his disciples can love as Jesus loved, and when they can love the ones whom Jesus loved, namely, the least of Gods children Jesus, now seen to be the essence of God, had come to dwell in the least of our brother and sisters. It was, in the words of later Christian theology, a new incarnation With a burst of animation, Simon tried to bring his breakfast mates into his vision. He tried to open their eyes the bread in his hand was broken over and over until light dawned in James, John and Andrew [Then] they knew that they had to be agents of this life, giving it away. They even seemed to realise that no matter how many people there were to whom the gift of Christ would be given, there would always be infinitely more to give Simon finally understood that death could not contain the one whom he now knew to be the Christ of God So Simon rallied his mates with his vision, and together they decided they must now go up to Jerusalem for the feast of Tabernacles, and in that setting they must share this vision with others so they also might see.HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftn2"[2] I believe it was the ceremonial meal that was required to be eaten in the [temporary shelter] that bound together forever the experience of the risen Lord and the re-enactment of the common meal in which bread was broken and wine was poured. In that sacramental act eyes were opened to see the body of Jesus as the bread of life, broken for the world to feed the deepest human hunger for God, and hearts were opened by the blood of Jesus, understood as the atoning sacrifice that lifted human beings anew into Gods presence. To feed the people of the world with this bread and wine became the vocation of those who found their lives in this Christ.HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftn3"[3] I have written about the resurrection of Jesus. I have dismissed many of the later-written details of Easter as legends, but I cling to the core experience that inspired that legend. When I come to describe what actually happened on the first Easter, I can talk about the effects [it] had, the power it produced, the changes it wrought and the context in which it was created. But the moment itself? About that I discover that I am reduced to a profound, reverential silence. One has only to stand before that transcendent moment, containing that which the church was called the resurrection of Jesus, and there utter only a simple yes or no. In that silence I speak my yes, and then I seek to live into the power of that resurrection in my life.HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftn4"[4] If we locate the narratives of Easter in an objective moment, we will doom Easter to extinction If, however, Easter and resurrection are aspects of a human experience, timeless but always subjective, breaking through our barriers now and again in mind-altering, consciousness-raising revelations, then we can use the words of our forebears in faith to journey towards the experience in which their lives were changed. We travel in the hope that we might at some time or some place, in the subjectivity of our experience, touch that reality that they also seem to have touched.  HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftnref1"[1] Chapter 19: But What Did Happen? pp 246-247 HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftnref2"[2] Chapter 19: But What Did Happen? pp 248-260 HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftnref3"[3] Chapter 20: Grounding the Speculation pp 278 HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftnref4"[4] Chapter 21: Life After Death pp 289  HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftnref1"[1] Chapter *: But What Did Happen? pp 242-243  HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftnref1"[1] Chapter *: But What Did Happen? page 238 HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftnref2"[2] Chapter *: But What Did Happen? pp 240-241  HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftnref1"[1] Chapter *: But What Did Happen? pp 233-234  HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftnref1"[1] Chapter 10: The Primitive Interpretive Images page 120 HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftnref2"[2] Chapter *: The Atoning Sacrifice page 130 HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftnref3"[3] Chapter *: The Atoning Sacrifice page 129  HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftnref1"[1] Chapter 9: A New Starting Point page 98 HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftnref2"[2] Chapter 9: A New Starting Point page 100 HYPERLINK "file:///C:/Program Files/Common Files/Microsoft Shared/Stationery/" \l "_ftnref3"[3] Chapter 10: The Primitive Interpretive Images page 111 Personal Reflections Norman Knipe ABOUT TTEN YEARS AGO I went to a crucifixion. It took place in the Intensive Care Unit at the Hospital where I was in training for hospital chaplaincy. This twentieth-century crucifixion was a bitter-sweet reminder for me of the mystery of the cross, whose power can only be experienced and never understood. The story began on a Sunday, the first day of what was to become an extraordinary Holy Week. In the midst of a routine visit to the Unit, I noticed a patient sitting up in his bed eating his dinner. I noticed him for three reasons. One, there was the tell-tale fuchsia sign over his cubicle, the sign containing a list of precautionary directions for hospital workers, the sign that spelled out AIDS for those in the know. Two, this patient was noticeable because he was sitting up. His vertical position seemed unusual in this unit of generally horizontal persuasion. To be in an Intensive Care Unit is to be one who needs to lie down, not sit up. And three, I noticed him because he was, in a word, a "hunk." He was one of the most beautiful young men I've ever seen. He was tall and dark skinned, of Puerto Rican extraction, thin, but not wasted, fine-boned, large brown eyes that seemed to look right through you, a head of dark, thick, shiny hair that one would kill for. His manner, his bearing, and his gestures exuded a kind of power and charisma. He was sitting up eating his supper with some difficulty. In one hand he held an oxygen mask, in the other his fork. He would take a forkful of food, chew for a few seconds, and then place the mask over his nose and mouth and breathe deeply for a minute. There was a rhythm to this activity, a focused concentration which seemed to elevate mundane actions to the level of music and dance. He was, I discovered, a dancer and a choreographer. There was a moment of awkwardness when he looked up to see this stranger staring at him. Then I introduced myself, apologised for staring, asked if I might come back later, and expressed the fact that I had never seen anyone eat and breathe with so much grace. He smiled, and all my clinical detachment flew out the window. He was somehow in charge of our transaction, and he spoke not a word. Later, when I returned, his family had arrived. His mother, his father, his brother, and an ex-girlfriend who was now a good friend. It was obvious that his family adored him. He was their shining star, their pride and joy. They stroked his brow, patted his arm, held his hand, smoothed his hair, and murmured sounds of constant encouragement. I glanced through his chart at the nurses' station. Steve, age 30, Roman Catholic. Diagnosis: Pneumocystis Pneumonia. Warning: family not to be told of the patient's condition. Patient also requests not to be put on life-supporting breathing apparatus. Linda, the girlfriend, drew me aside to explain. "He's only come out as being gay in the last few years, and he doesn't want to disappoint his family. They've always been so close, especially he and his dad, and he knows how orthodox they are in their religious beliefs. Mother Church knows best. So they think he just has some unusually severe pneumonia. He doesn't want them to know he's gay." So I kept quiet. The next day, Monday, when I went back to the unit, I saw Steven lying flat on his back with a breathing tube down his throat. Apparently, he had awakened in the middle of the night to find himself drowning in his own fluid, and, in a natural reflex of panic, he had requested the tube. Was I never to hear the sound of his voice? His family had all but taken up residence in the waiting room. Night and day, they visited him in his cubicle, together and in shifts. Faithful disciples tending to this special son. I thought of the many people with AIDS lying in loneliness with no one to soothe their fevered brows, no none for whom they might be shining stars. But then, Steven's parents believed that he only had a difficult pneumonia from which he would surely recover. After all, he was a dancer, young, in good physical condition, and so full of power and natural magnetism, on the brink of so much success. He was a fighter. He had the will, the grace, and the talent. Steve communicated loving notes to his family with his pencil and large yellow pad. By Wednesday night, however, his condition was deteriorating. He was weaker, his handwriting less sure. The tubes attached to his body seemed to multiply. Morphine was added to his medication programme. Steven's mother decided it was time to call in some outside specialist to look into the matter. The hospital doctors didn't seem to be helping. Linda was feeling the burden of the secret knowledge which couldn't be revealed. The doctor confided to me his sense that Steven would probably not make it through the week. His body was beginning to bloat from kidney malfunctioning. His vital signs were weakening. His mother called the specialist. Linda could bear her burden no longer. She confronted Steven early Thursday morning. "Please tell them," she said. "You're not being fair to them or to yourself. They will probably find out anyway after you're gone. There are papers to sign which name this disease. And then they will be left having to deal with an important aspect of you with only a grave to talk to. Don't let them go through this alone. Don't hold back from them such a vital part of you. Do this for them and trust the love that exists between you." Steven wrote on his pad with great effort: "I'll think about it." All that Thursday Steven lay in his garden of Gethsemane, his garden lush with tubes and machines and plastic bags. He could no speak to us of his struggle, he was too weak to write all his thoughts on that yellow pad. I dared not suggest that the truth would set everyone free, for I would not be paying the price. This was between Steven and his God. It was his choice to make, his risk to take. Friday morning, Steven's pad contained the following words: "I have AIDS. I am Gay." No amount of morphine could have dulled the pain of that day. His mother stood by him, her love never wavered, but she knew now that he would die. His brother stayed also, though we never knew what he thought. But his father was angry, his anger fashioned a cross for Steven. His words cut into Steven's flesh like the stinging thongs of a scourging whip, like nails piercing skin and muscle and nerve tissue, like the sharp points of thorns digging in to the head, sending acute laser-like pains throughout the face and deep into the ears. "You brought this disease upon yourself. It is God's judgement for your sin. I have no sons who are fags, and so you are not my son. I disown you. You did this to us, and you can rot in Hell!" And he walked out. He did not stop to see the new words Steven was laboriously writing on his pad in large shaky letters which could no longer follow the lines. "I love you." Dad was gone. Steve was no longer his father's shining star. He was cast out. All day Saturday, the father stayed away. And Steven's beauty deteriorated further. He had now no "form or comeliness that we should look at him and no beauty that we should desire him ... he was despised and we esteemed him not." Yet, his mother, his brother, and Linda stood by. He could not speak to them of his loneliness and despair. He was doing a mighty work of love, and he was doing it by himself. He had chosen this path. Now he could only endure. On Sunday, the father returned. He remained alone in the cubicle with his son. Later he told us of some of the conversation. "Steven, you have turned my world upside down. All day yesterday, I was angry. All night, I did not sleep. I was angry that you had not told me sooner. I was angry that you told me at all. I was angry because it seemed at though you were making me chose between my moral beliefs and my son, my church and you. I have been taught that the Church speaks for God and says that being a homosexual is wrong and AIDS is a consequence of Sin. But I love you and so now nothing is clear anymore, and I don't know what this disease is saying to me. I wanted you to tell me you were sorry. I do not say that I will ever understand about this Gay business, but you are my son and I know of your goodness. I have memories of our closeness, and so I must wrestle with all that you are and to love all that you are, not just the pieces that fit in with my Church's rules. So now I tell you that it is I who am sorry, and I ask your forgiveness." There were tears. There was joy. The rest was all private, the kind of communing that occurs between people who have resolved their differences and are reconciled. It was a Sunday event. Three hours later, Steven slipped into a coma and died. We were all with him, and he died in peace. The father tore off the page from Steven's pad which said, "I have AIDS. I am Gay" and which also said, down at the bottom in large five-year-old letters, "I love you." He folded it carefully and put it in his pocket. The last words of the boy who was, and would remain, his shining star. I wonder had that been a reflection of the power and meaning of that first crucifixion of long ago? The one which made all subsequent crucifixions possible to bear as a continuing sign of the ability of love to overcome fear and anger and hate?  Firesong (1999), Steele Roberts Ltd. Aotearoa New Zealand  Firesong (1999), Steele Roberts Ltd. Aotearoa New Zealand  from A Return to Love: Reflections on the Principles of A Course in Miracles Harper Collins, 1992. (Used by Nelson Mandela in his 1994 inaugural speech, and sometimes attributed to him.)  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