Meaning in Death

“To die, to sleep—
No more—and by a sleep to say we end
The heartache and the thousand natural shocks
That flesh is heir to—’tis a consummation
Devoutly to be wished! To die, to sleep.
To sleep, perchance to dream—ay, there’s the rub,
For in that sleep of death what dreams may come
When we have shuffled off this mortal coil,
Must give us pause. There’s the respect
That makes calamity of so long life.” — Hamlet
Continuing a recent theme, we must pause to question whether there is any meaning in death. Death — that closure of possibilities; Death — that last enemy to be defeated. Whether it is embraced in a stoicism or a philosophical release of the soul from the body (à la Socrates) or it is shuddered at and avoided (à la Hamlet), it is the inevitable end of humankind. It is experience throughout life in the deaths of others. Is it darkness? Can one die with dignity? Is avoiding death the purpose of health and modern medicine? These are just a few of the questions.

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Death and Resurrection


“Death has been swallowed up in victory. O Death, where is your victory? O Death, where is your sting?”– 1 Corinthians 15:54-55

Death as the closure of possibilities, death as the impossibility at the end of my experience, silences. All projects end, all desires fulfilled or otherwise cease, all hopes expire, all dreams fade into the ontological nothingness that is death. It is the last enemy, and in many ways, the only enemy. All threat, all power, is an invocation of the threat of death, all power is the calling forth of death into life. But what would it mean to call life into death?

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Learning to Turn Aside

TT - Prince of Egypt

Moses was keeping the flock of his father-in-law Jethro, the priest of Midian; he led his flock beyond the wilderness, and came to Horeb, the mountain of God. There the angel of the Lord appeared to him in a flame of fire out of a bush; he looked, and the bush was blazing, yet it was not consumed. Then Moses said, ‘I must turn aside and look at this great sight, and see why the bush is not burned up.’ When the Lord saw that he had turned aside to see, God called to him out of the bush, ‘Moses, Moses!’ And he said, ‘Here I am.’ Then he said, ‘Come no closer! Remove the sandals from your feet, for the place on which you are standing is holy ground.’ He said further, ‘I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.’ And Moses hid his face, for he was afraid to look at God. — Exodus 3:1-6

Where does our encounter with God begin? Where are the first traces of the divine felt? We can tread the same place or idea for years and years — until one day, our eyes and heart are open and they catch that glimmer, that spark, that surprise and God calls our name.

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Scandal and Eastertide

Rembrandt’s depiction of the resurrection of Jesus.

“Believing in Christ’s resurrection…does not mean affirming a fact. It means being possessed by the life-giving Spirit and participating in the powers of the age to come.” — Jürgen Moltmann

The scandal of Christianity is a scandal of singularity. Such singularity that resists all universalisation, all reason, all genres and species of logic. Christianity departs from all ‘sacred logic’ that separates “the world” from “the divine” — the gods no longer live above, there is not an order of intelligible, immutable forms: God became flesh, and entered into the depths of that being, into death. God did this in a singular human history, in a singular human personality, in Jesus the Nazarene.

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