Crucified God: Jesus wasn’t kidding, God really forsook him

My God My God

“My father, if it is possible, let this cup pass from me…” (Matthew 26.39)

“And he took with him Peter, James and John, and began to be very distressed and troubled” (Mark 14.33)

“Father, if you are willing, remove this cup from me…And being in agony he was passionately praying and his sweat became like drops of blood, falling down upon the ground” (Luke 22. 42 & 44)

“My Soul has become troubled, so should I say, ‘Father, save me from this hour?’ But for this purpose I came to this hour” (John 12.27)

An often neglected aspect of “Good” Friday and the very tortuous circumstances that enveloped Jesus is a very clear biblical picture: Jesus was human.  Jesus was not a mind reader, he was not a fortune teller and he did not posses X-Men type powers that allowed him to sustain these brief moments of hell leading up to his betrayal, trial and final execution.   Jesus was fully human and we would be remiss to read the story of the passion of the Christ this Easter as a cheap gloss whereby Jesus (who is also God) knew that despite all these horrible things that were about to unfold, in the end it would work out.

The events of Passion in the Gospels are not just nice details to fill our bibles so that God actually has a story of God’s death.  The details are not immaterial, meant to simply tell us the “how” and “why” of Jesus death.  In other words, the details mean something.   When we overly divinize Christ too soon the details become moot because Jesus knew what would happen, Jesus knew he was the supreme lamb and he knew as God that he would be resurrected. Jesus has no reason to be worried; he knows resurrection awaits him.   If this was the case, then how is the sacrifice of Christ really a sacrifice?  If we lay down our lives for our friends, yet we know that our life will again be taken up…is the loss of our life really love?   Are the verses above simply wrong?  Did Christ not really experience despair and did he not mean it when he asks God to “take this cup from me?”  If this is the case, then I struggle to understand why Jesus would pray so hard that something that seems like “blood” would perspire from his forehead.  A man who knows the end does not pray so fervently.

What the gospels present to us is a very dialectical view of Christ.  We often look at Jesus as this one who marched proudly and boldly to his death.  He knew his hour had arrived and he bravely stretched out his back for flogging, he boldly spoke truth to people who had authority to kill him and he unflinchingly stretched out his arms on a cross as he was welcoming the nails that would drive through tendons and bone.  But this is not the only picture of the Gospels; it’s not even a dominant picture.  Christ is not so bold and he is not looking forward to what seems to be developing all around him.

In the Synoptic Gospels (Matthew, Mark and Luke) we get a picture of Christ that prays the unthinkable and is deeply distressed by the events of this week.  The synoptic Christ is NOT looking forward to a potential trial with authorities.  He is not looking forward to potentially facing a death sentence.  Matthew and Luke tell us that Jesus even prayed…”if this cup can pass…then please make it so” and Mark tells us that Jesus was greatly disturbed and filled with inner turmoil.  Why would Jesus have these feelings if they were not genuine?   How could his deep distress be justified if this is a man who knows that in 3 days it will be fine?

Yes, Jesus does end his prayer with “not my will, but yours be done,” but this is simply an affirmation that Christ has surrendered himself to the mission of the God he serves.  Ever since the scene of his baptism the life of Jesus has not been animated by his own words; it has been a mirror image of God to the world via his ministry.  Jesus has been busy proclaiming the Kingdom of God and performing visible manifestations of this Kingdom.  If God chose to end his Kingdom proclamation then so be it; Jesus cannot resist what God is doing.  But, to this God that Christ earlier in the Synoptics calls his “father,” this God with whom Christ has a much more intimate relationship than is normal, he asks, “if this cup can pass from ME…make it so.”

The Synoptic Jesus is not bold and he is not excited…and the cliché statement that he was thinking about YOU and YOUR sin…and that this somehow made this horrible trial easier is simply a romantic way to sanitize the crucible of violence and anguish experienced by the human Jesus.  Jesus was tortured, mutilated and turned into a human poster…YOUR sin does not make this easy.

So the Synoptics give us a very hesitant Jesus, a human Jesus, with deep feelings and emotions that stir him to his very being.  They give us a picture of one who is not convinced that there is any “Good” in this Friday.

The Gospel of John on the other hand gives us a bold Christ.  This is the only Gospel that does so.  The Johannine Jesus is not timid and he is not deterred from his coming “hour.”  In the Gospel of John one finds the very famous “lifting up” sayings in which Christ proclaims that he is moving toward this event in which he will be “lifted up” in order to bring all people unto himself.  This is John’s way of pointing his readers to the passion and the “lifting up” of Christ on the cross.

There is also the theme of “my hour” that is recurrent across John’s narrative and this theme enters the Gospel fairly early.  After the introductory portions of the text, chapter 2 presents to us the first miracle of Jesus at the wedding at Cana.  This is the event in which the wedding runs out of wine for its celebrants and Mary asks her son Jesus to intervene.  Jesus replies abruptly, “Woman, what do I have to do with you?  My HOUR has not yet come.”

Another example is when Jesus goes down to the feast at the encouragement of his family in John 7.  The text implies that his family is trying to get him in trouble with the authorities and they slyly say, “well no one does anything in secret when he seeks to be known by others…so if what you do is real, show yourself to the world.”  His family is not supportive here; they are trying to get Jesus jailed or even worse, killed.  The text tells us that his historical family did not believe upon Jesus or his works…and into this context Jesus replies to them, “My time has not yet here…but your hour is always here…you go up to the feast because my time has not yet come.”

Jesus is fully aware that he is a polarizing figure and he knows that if he goes up to the feast at their request that violence could easily ensue.  Jesus does eventually go to the Feast of Booths in John 7, but he does so in secret…he doesn’t want to make a scene because his HOUR is not yet here.   The Johannine Jesus is committed to this theme throughout the Gospel and Jesus does nothing that is inconsistent with him moving toward this enigmatic hour; an hour of which Jesus seems to be aware, but of which the characters in the story fail to understand.

The Johannine Christ boldly steps into his mission in John 18.11 as the Roman cohort comes for him.  Peter tries to defend Jesus through violence and he swings his sword at a nearby soldier striking his ear; it’s a wonder Jesus and his disciples were not all killed then and there.  Jesus tells Peter to stand down and then he asks him, “Shall I not drink of the cup the father has given me?  It is for this hour I have come.”

So in John we have a Jesus who is focused on his mission, boldly moving toward it and in the synoptic we have a dithering Jesus who is fully human and filled with anguish…a very human Jesus who is not so confident.

Yet, even though John sanitizes the human grief of Christ and Luke portrays a Christ who on the cross dies a good death, a death in which he calmly whispers to God, “Into your hands I commit my spirit.”   Matthew and Mark preserve a very early tradition that testified to Christ crying to God in words of honest despair and nothingness.  Jesus does not die peacefully giving up his spirit in Matthew and Mark.  Here, he dies a horrible death of wailing and crying…hurling contempt toward God for what is happening.

This would be an early tradition and is most likely very historical since it would make sense for the community of Jesus to not retain statements made by Christ that would seem to create enmity between Jesus and God.  If you’re trying to spread the good news of Jesus, it’s much easier to do so without Jesus getting mad at the Father from which he was sent and even declaring a firm separation.  Jesus was so adamant in John about his hour and purpose and this cup of which me must partake…yet as he is nailed to the Roman Cross, his body convulsing and consciousness fading in and out…he musters up the ability to scream, wail and cry out to his “Father,” in Matthew and Mark:  “MY GOD MY GOD WHY HAVE YOUR FORSAKEN ME!?”

Do we really take these words seriously?  Amidst the varying portrayals of Jesus and his attitude toward the events of these next 3 days, do we take this witness of Jesus in Matthew and Mark seriously or do we think Jesus was just making a hyperbolic statement on the cross that would provide the gospels with drama that would captivate the readers?

Why would Jesus utter such words?    How does this make sense in a Christian tradition that has so sanitized and neglected to see meaning in these his very last words?  What was Jesus expressing in the scene that theologian Jurgen Moltmann describes as the “Crucified God.”

Jesus has spent his entire ministry proclaiming the closeness of God to humanity.  He has redefined what it means to be in relationship to God.  He has seen people healed in his ministry.  This is a testimony that God is near.  He has been preaching a non-judgmental message of grace that extends to all who will believe.  He has been baptizing people and getting them ready for the coming of God into the world.  He has raised dead people and experienced a closeness with God that heretofore had been unheard of…yet, at this moment when he most needs this God that is so close…this God is in fact so FAR away.  All that he has preached, taught and performed were testimonials to who God is, yet this God does not spare Christ this fate!  Jesus, the one who prayed to this God as his “Father,” is realizing that the closeness and the grace that he has proclaimed…are in his final moments not available to him.

Moltmann says it like this, “When we look at his non-miraculous and helpless suffering and dying in the context of his preaching and his life, we understand how this misery cried out to heaven; it is the experience of abandonment by God in the knowledge that God is not distant but close…In full consciousness that God is close at hand in his grace, to be abandoned and delivered up to death as one rejected, is the torment of hell.”

In other words, the God that animated the very preaching and life of Christ is letting his preaching and life end.  The vision that Christ has for the world is contingent upon his living to continue to incarnate this reality and the God who he feels has called him to this prophetic role is letting it all end in such a horrible way.  The God that Jesus knows so well has turned his back on him and his prophetic mission.  Christ has been left to die by the one he called “Father.”

To make the situation more stark, when Christ asks the question, “My God my God why have your FORSAKEN me?” he is not only anguishing over his own betrayal by God and the tortuous end to which his life has come…but he is connecting his life to the life of God as inseparable realities.

Jesus has fostered a unique symbiotic relationship between himself and the father.  He has understood his life to be the incarnation (though this language is not used in the Gospels) of God to the world.  God is visible in his ministry and his ministry is the visibility of God.  Jesus associates his very life with the very mission of God.  Thus,  for Jesus to end up on a Roman Cross is not just an indictment on a God that has not held up to his end of the bargain, but it is a cry that reflects the most bitter betrayal any of us will ever experience: Betrayal by our closest companions, betrayal by family.

Thus for Jesus the cry of forsakenness must mean not only that he feels forsaken by God, but in the very utterance of forsakenness Jesus is basically asking, “Why is God forsaking Godself!?”  By forsaking Jesus God is not simply forsaking the sage of Galilee; God is turning his back against God.  Jesus is not the only one crucified on this hill; God is crucified.  The narrative of God is so connected with the narrative of Jesus that for Christ to be forsaken and die is for God to forsake God and kill God’s self!  This is an event that is taking place between Jesus and his Father, one to whom he prayed, wept and beseeched would let these events pass.  The Gospels of Matthew and Mark preserve a story that displays an interaction within the life of God…between one that makes God visible to the world and the one that is now invisibly visible to Jesus in his absent presence.  To Jesus, God has become an absent derelict Father!

If Jesus was the Truth of God born into creation, then what happens in this cry is nothing less than God turning against God.

While we are often quick to give explanations in Christian theology as to the “why” of Jesus’ forsakenness, we must refrain from doing so on Good Friday. We may early not want to take Jesus’ words seriously; we may not want to hear his cry of forsakenness for what it really is: the death of God and the grief of one who so believed his life was animated as the prophets of old that he looks to the heavens in utter disbelief that his Words are coming to an end in this penal deed.  We must not, then, say on Good Friday that Jesus died for this reason or that reason…but we must pause and enter the story of Jesus as a man betrayed by his Father and left to die.  Racing to Resurrection Sunday is a cheap way of romanticizing his cry of dereliction and retards our ability to appreciate theologically the meaning of resurrection within the context of utter abandonment.

As we move through the next 3 days, let us not dismiss these Gospel stories and the differing portrayals of Christ…and let us not harmonize their details to the point of making the details meaningless…but let us acknowledge as those who stand around the cross that the beginning of faith is NOT in the events that we will call Easter a few days from now, but faith only begins after God is crucified.  While many religions testify to prophets and disciples dying for the faith, only in Christianity does God die for Gods self and does God declare to God’s self such forsakenness.

Who needs the death of Jesus? We have Facebook


The widespread use of twitter, tumblr, Facebook, etc, and the past success of the movie “Social Media” and the accolades it received across various Hollywood awards shows should have gained the attention of the church and thoughtful followers of Jesus. Yet, this is not the case. Normally, us self-professed Christian folk can dismiss the latest entertainment and internet phenomenon as a fad, but not this time. Indeed, this time, we are co-opting it for our “biblical” purposes and our sense of “evangelism”…too bad we are not thinking critically about co-opting these mediums and the theological statements being made in doing so. Moving right along, if the success of social media in the movies hasn’t gotten our attention, the explosion of social media as a way of relating and communicating most certainly should, yet when was the last sermon you heard on the relationship between the Gospel and Social media or the Gospel Facebook style? In a connected world, it seems that thoughtful Christian thinking is disconnected from the purposes and the impact social media is making on millions of people around the globe. What is occurring before our eyes is a new way of creating community and belonging. Hollywood and internet media has successfully tapped into the desire that people have to be a part of something greater than themselves…and if atonement is about anything, it is about connecting people something greater than themselves.

The church, however, is not failing to take advantage of social media or even having a Facebook or Twitter presence. In fact, more and more churches are connected to the abyss of social media. Yet, the reality is that few churches are asking the hard theological questions that Facebook and social media creates. For millions of people that use Facebook, and other social media, these mediums are their community. These mediums are the ways in which a generation of people are learning the skills of communication, and ironically losing their ability to communicate in truly human ways at the same time. The connections people are finding are taking the place of the real communal connections. In our attempt to be a part of an online community we are sacrificing real community; we seeking at-one-ment, yet the very means by which we are seeking is creating the very opposite desire that drives us to embrace artificial connectivity.

So are Christians really thinking about what makes Facebook work? What is it about Facebook that keeps users returning daily, coming back for more, again and again, only to find the same website exactly where they left it? In other words, what essential human need does Facebook fill that makes it “work” for thousands of people across cultural and international boundaries? What need is the church neglecting? What does a social media community have, promise and do that draws people unto itself? Might I suggest that Facebook works not because of what it is, but what it does. Let me repeat, Facebook works not because of what it is, BUT WHAT IT DOES. If any of my past posts on atonement have said anything thus far, I trust that the function of the idea of atonement, and our subsequent theology thereof, is pivotal to its importance, development and continual hermeneutical applications in the present context of human need.

What Facebook does is connect people. Facebook works for so many people because it taps into the primordial need all humans have to be in community with others. It fills a vacuum of emptiness and loneliness, making people feel part of something larger than their daily mundane existence. Facebook, and other forms of social media, has the power to orient lives and wrap them into a larger narrative with an agreed upon location, agreed upon communicational norms and agreed upon taboos that can get one kicked off a friends “friend list.”

For thousands of years human community has been created around sacred objects and the creation of boundaries to identify participation in a particular community. These agreed upon and understood objects and boundaries gave the participants a sense of belonging and a connection, in many cases, to a God from which the community had been gifted. In the past, meaning was often found as people learn to commune around the center known as God, the ultimate object of our attention, our “ultimate concern.” God was the supreme sacred object around which community was created…whether a specific commitment to the Christian idea of God was sustained is immaterial to this observation.

In our contemporary situation, we no longer need to connect to one another through sacred norms in the name of God or scripture. God and text, due to a multitude of factors, have been usurped as the most reliable means that teaches folks how to relate to themselves and that which transcends themselves. Blame it on liberalism, the scientific revolution, the failure of Christians to actually act like Jesus, or whatever, our generation no longer perceives at-one-ment as something solely experienced within a religious context…we now have social media to connect to others in mysterious ways, this satisfying our human need for belonging and hope amidst a community of others.

Now, its Facebook that makes these rules of community and takes the initiative of establishing how we connect with others, the world and ultimately fills a sense of void that generally only happened within the context of religious communities. When we need to connect, need to talk, or need to cry, we do so on cyberspace with our Facebook “friends,” all the while keeping real physical community at the distance of the keyboard. We no longer sink into contemplation, prayer or questions about the nature of what it means to be human. These questions are obsolete because of we have new communities that give us a sense of purpose (even if purpose is now defined as staying connected ALL THE TIME to everything that doesn’t matter…it’s the connection and perception of belonging through that information that now makes us –at-one with our disperate selves.) We are so serious about our Facebook connections that those on our “Friends List” that may not connect with us as often as we like could be excommunicated from our circle of friends.

If millions of people are now looking for community via Facebook, what is driving this phenomenon? Why do so many people find real connection here and not in real authentic community, such as the Church (please suspend all criticisms that the church is often not the church…just work with me that the church IS the beachhead of the Kingdom of God)? Why do so many people neglect family, and the coherence of Church family, for the facsimile relationship of Facebook? Could it be that the church and our families have ostracized many individuals through judgment or prejudice? Have we kept people away by our rules, laws and doctrines, building a hedge around our sacred communities rather than opening doors for those looking to belong somewhere? What happens when the primary means of connection is no longer God in Christ, but a Facebook icon on our smartphones?

Ultimately, is the success of Facebook partially due to the inability of the church, and many Christians, to be an open community who embraces the outcast rather than subdue them through doctrinal obligation, dry moral commitments or even extreme religious laws?

Just as Jesus accepted the marginal, the poor and the wayward of society, so too is there a place for these people at the table of Facebook. Facebook is the new community wherein anyone can belong, be loved and find friends. Mark Zuckerberg has offered a new narrative wherein our faces and books can be read by others. In the at-one-ment of Facebook, there is no judgment, there is no demonization and there is no prejudice. All are welcome to participate and be at-one…atoned of their separation and lostness through social media. Can we eerily hear Facebook echo John 8.10 to the outcasts, “where are your accusers?”

The connection that Facebook provides, however, is artificial. We do not interact with people on Facebook, we interact with images, pictures and statements. We learn how to relate to symbolic stimulus as a means of identifying with others, rather than learning the simple need we have to speak and hear one another. The result is a world that is “plugged in” and addicted to a form of hyper-connectivity, yet very disconnected.

How might Christianity speak to this reality? What central Christian event is the connecting event of history and the event that acts as the glue of Christians everywhere around the world? In what way does religion, specifically Christianity, connect us to one another? An answer may be found in the story of the Gospel and a renewed understanding of the atonement of Jesus and it offers a far deeper connection than facebook can imagine or re-narrate. Fortunately, the problem of connecting people is exactly what the Gospel of Jesus has always been about. The Gospel is about connecting others to Christ, to God, to one another and to the world.

A primary means of connection in Christianity is through the atonement action of the Christ. The atonement is generally wrapped into the gory details of the death of Jesus and how his death bestowed forgiveness into creation.

There is, however, another often neglected aspect.

While the atonement may be the vehicle of how God redeems humanity, it is primarily, at its basest function, a means of connecting people to God, each other, themselves and the world. The atonement, or at-one-ment of Jesus, does not happen in a vacuum. Disciples are gathered around the cross, the world beholds it, and community is created after this event. In other words, the atonement of Jesus is as much a vehicle of connection and the genesis of community as it is an event wherein we debate the love theory of Abelard or the substitutionary theory of Anselm.

Jesus Tweets Gospel of John Style

Jesus Tweets Gospel of John Style

The Gospel of John beautifully demonstrates, through the words of Jesus, the events of the atonement through the “lifted up” sayings that occur in 3.14-16, 8:28 and 12.32. In 12.32 Jesus says, “And if I be lifted up from the earth, will draw all people unto myself.” As the Christ is lifted up before us, he draws all people to himself and connects that which was never together. He creates a community out of chaos and a sense of belonging out of despair. In the act of at-one-ment, Jesus makes us one, connecting us with himself, his God, one another, ourselves and the world. The result is a connected community we call the Church.

The second function of the atonement is forgiveness, but even this acts as a connecting, community making reality.

The first “lifted up” saying in John 3.14-16 indicates that forgiveness is primarily accomplished in the lifting up of Christ in the passion narrative. Jesus says, “even so the Son of Man must be lifted up, that whoever believes may in him have eternal life.” The atonement of Jesus is the act wherein we are made at-one with one another and God, but this is chiefly accomplished because we share the identity of forgiven people. Our forgiveness and acceptance by God in Christ connects us. Forgiveness is important due to the sense of belonging it fosters in the forgiven, creating a new family and new relationships.

Forgiveness creates identity in the community of Jesus. We share the bond of having encountered God incarnate in Jesus, demonstrating to us what forgiveness looks like and how to extend love and grace to others. The incarnation of God in Christ, and the atoning work of this Christ for humanity, is a physical means of connection that could not have been accomplished by an aloof God. Real connection happens when God is incarnated in Jesus for us and we are then the incarnate atoning Christ to one another and the world.

There is no grander connection than the one created wherein a true friend has laid down his life. After this event, we gather together as a group not sure of what happened, only to find the Christ come into our presence and breathe upon us the spirit that binds us. We are a community that was created by the Christ and, subsequently, are called to bring this community into the brokenness from which we came.

For generations, people have shared real life and found real meaning because this one was lifted up for us, creating a community that can never be torn asunder. Surely, the community wherein the Holy Spirit resides should be a community committed to sharing what real connection looks and feels like in the presence of a social media that narrates a very different form of community and connection. The Gospel event of atonement is the place wherein we can really see one another’s faces and wrap ourselves into a book full of stories that teaches us how to live in community and create a better creation as God takes it to the place that is Christ shaped…a place that begins as we stare one another in the eyes, kneeling at no other place, than the foot of the cross.