Showing posts with label Easter. Show all posts
Showing posts with label Easter. Show all posts
Dr John Coulter ✍ Today is Easter Monday; a very important date in both the loyalist and republican calendars, but the Churches always seem to have an uphill task in claiming the day to be a major date in the Christian calendar.

For the various shades of republicanism, it is part of the commemorations of the failed Easter Rising in Dublin in 1916 and as the numerous factions hold their respective commemorations and parades, the mixed messaging will always remain the same - which group really speaks the true message of republicanism?

As for the loyalist tradition, today also marks the official start of the marching season which will take us all the way through to the last Saturday in August, known as Black Saturday which is organised across the Province by the Royal Black Institution, the senior of the Protestant Loyal Orders.

As for the Christian Churches, they will have already had their services in places of worship to mark yesterday’s Resurrection Sunday when Jesus Christ rose from the dead to bring us the gift of salvation.

But apart from those services, what will the churches do to ensure that the Easter break remains a truly religious celebration of Christ’s crucifixion and resurrection?

Perhaps to regain the real meaning of Easter, the churches should emphasise the core themes of the Old Testament book of Psalms and especially number 139 under the banner of - are you hiding from God?

From that Old Testament Scripture text from Psalm 139, let me remind you of verse 23 - “Search me, God, and know my heart; test me, and know my anxious thoughts.” Put bluntly, we can put on an image that everything is alright in our lives, but we can never hide our hearts from God. This should be the real message of peace which the Churches need to be emphasising this Easter, and right throughout the year.

How often for all of us as Christians, when an opportunity for evangelism occurs, some of us take the view - don’t send me Lord! In my primary school days, when we wrote compositions on ‘what I want to be when I grow up’, I would always write that I wanted to be a Christian missionary like the woman I sat beside in church - the late Miss Nancy Alexander.

But what if God had called me to become a Christian missionary in North Korea? Would I have gone? How many of us when there’s the possibility we might be asked to do God’s work, we become Jonah Christians and go in the opposite direction?

Maybe we’re not only trying to hide from God Himself, but from other Christians? Or maybe we’re hiding from God because we believe we don’t want him to see what we’re doing?

If there is one lesson we can draw from this Psalm 139, it’s that God’s presence is everywhere. There’s no hiding place. God is always near us, whether we know it or not. God knows us even when we don’t want to know Him!

I grew up in a lovely Victorian-built Presbyterian Manse in the north Antrim hills and my sister and I used to play hide and seek. Each of us had our wee cubby holes which only we knew about and it would take ages for my sister and I to find each other. We both had our secret places.

Indeed, in life, we may have a wee place that we like to retreat to, as the saying goes, to clear our heads, or get some peace. But we should never forget whether that place be a room in our home, or a laneway, or somewhere quiet - God is always present.

Sometimes as Christians we find it difficult to comprehend the power of God in being present everywhere. We see this in the opening six verses of Psalm 139:

You have searched me, Lord and you know me. You know when I sit and when I rise. You perceive my thoughts from afar. You discern my going out and my lying down; you are familiar with all my ways. Before a word is on my tongue, you Lord, know it completely. You hem me in behind and before and you lay your hand upon me. Such knowledge is too wonderful for me, too lofty for me to attain.

Equally, the Psalmist here is very clear there is no hiding place from God. In verses seven to 12 he notes:

Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast. If I say, surely the darkness will hide me and the light becomes night around me, even the darkness will not be dark to you; the night will shine like the day, for darkness is as light to you.

We live in a world where the fundamentals of our Christian faith are being constantly challenged. Topics of fertility rights and abortion laws present a huge challenge to the Christian faith; this specific Psalm makes it very clear we can’t hide from God even in the womb.

Note these four verses from 13 to 16 very carefully:

For you created my inmost being; you knit me together in my mother’s womb. I praise you because I am fearfully and wonderfully made; your works are wonderful. I know that full well. My frame was not hidden from you when I was made in the secret place, when I was woven together in the depths of the earth. Your eyes saw my unformed body; all the days ordained for me were written in your book before one of them came to be.

These verses make very clear folks that life begins at conception, not birth. This is a Biblical foundation of our Christian faith. God is with us from conception to the time of our days numbered.

We also hear the phrase often spoken – I’m not a mind reader! But God is, and there’s no hiding from God even in our thoughts. Verse 17 makes this clear:

How precious to me are your thoughts, God. How vast is the sum of them! Were I to count them, they would outnumber the grains of sand. When I awake, I am still with you.

If God can read our minds and hearts, we can’t hide the truth from Him. How often in life do we meet someone we detest, dislike, even dare I say it totally despise – and we put on a show as if we like them. Our facial expressions are hiding the thoughts in our minds!

The next few verses in this Psalm make very tough reading:

If only you, God would slay the wicked! Away from me you who are bloodthirsty! They speak of you with evil intent; your adversaries misuse your name. Do I not hate those who hate you Lord, and abhor those who are in rebellion against you? I have nothing but hatred for them; I count them my enemies.

Are there people that we secretly hate, but we try to hide it?

Let me give you an illustration of the challenge of this verse from my own life. Many years ago when my late father was an elected politician, he received a death threat from a terrorist organization. Such was the seriousness of the situation that for a period of time, my dad had to have a police escort even when he went to preach the Gospel. Thankfully, nothing ever happened. But all those years ago, it was a very tense time for us as a family.

Even to this day, I am not aware that the threat was ever formally lifted. Years later when I was working as a journalist for a national newspaper, I found myself having tea and tray bakes with an individual I perceived to have sympathies with the terror group that had issued the death threat against my dad.

We were in the living of a house in comfortable chairs, sipping tea and munching very delicious buns. As this mild-mannered interview progressed the thoughts kept coming through my mind – how much did this interviewee know about the death threat to dad? Indeed, was he the person who allegedly sanctioned the threat? Or even worse, did he allegedly write the wording of the threat itself?

Being totally honest folks, whilst I was smiling to this person’s face, these challenging verses summed up my emotions that day.

We might be able to hide our thoughts from other people, but we cannot hide them from God. That’s my personal story folks, we might challenge ourselves – what’s your’s? Happy Easter and I hope the churches are listening!

Follow Dr John Coulter on Twitter @JohnAHCoulter
John is a Director for Belfast’s Christian radio station, Sunshine 1049 FM. 

Churches Need To Reclaim Easter Message Of Real Peace

Church And StateWritten by Joseph Carvalko.

As we reflect on the significance of this sacred time, we are reminded of Pontius Pilate, who publicly washed his hands, declaring, “I am innocent of this man’s blood,” in an attempt to evade personal responsibility and placate the crowd. 

This raises a pertinent question as we approach Christianity’s Good Friday: where is the voice of our religious leaders concerning the case of Kilmar Abrego Garcia v. Kristi Noem, Secretary of Homeland Security, et al.? The silence is particularly striking, given the echoes of Christ’s conviction in this modern legal battle.

Consider the parallels between Pilate’s actions and President Trump’s assertion that there is no possibility of returning Garcia to the United States after his wrongful deportation. Pilate’s handwashing was a dramatic gesture aimed at absolving himself of guilt for Jesus’s execution, allowing the crucifixion to proceed under public pressure, despite finding no fault in Christ.

In a similar vein, Trump’s statement serves as a distancing maneuver, suggesting that the outcome of Garcia’s situation is beyond his control and cannot be remedied. As a result, Garcia faces the grim prospect of a life sentence in a prison in El Salvador.

Continue @ Church And State.

Hello, Holy Week




Valerie Tarico suggests there is more to the Easter bunny than people might think.


For most of Christian history, those furry little creatures were associated with queer sex, not chocolate.

Easter may be a Christian holiday, but many of its most delightful traditions have pagan or pre-Christian roots. Spring equinox has long been celebrated with symbols representing fertility and regeneration of life, and Christendom has embraced many of these despite their naughty history. Consider the Easter rabbit.

You may have heard that rabbits got associated with Easter as the companion animal of the Teutonic fertility goddess Eostre (also Ostare, Ostara, Ostern, Eostra, Eostur, Eastra, Eastur, Austron and Ausos), who gave the holiday its German and English names. In some versions of the tale, Eostre turns a colorful bird into a celestial rabbit or hare but allows the creature to return to earth each spring to hide brightly-colored eggs. The earliest existing mention of Eostre is found in the writings of the Venerable Bede, in the 8th Century, and no earlier archeological evidence exists or associates such a goddess with a rabbit or hare. (Hares are members of the same lagomorpha family as rabbits, but larger with longer ears and above ground nests.) So, Eostre may be a medieval invention, with details including her familiar animal fleshed out later.

Adolf Holtzman, in his 1874 book, Deutch Mythologie, linked the Easter rabbit with Eostre, but only by way of speculation: “The Easter Hare is inexplicable to me, but probably the hare was the sacred animal of Ostara; just as there is a hare on the statue of [the Celtic goddess] Abnoba.” His speculation appears to be based on comments made a half century earlier by folklorist Jacob Grimm.

The linkage of rabbits to Eostre may be tenuous, but other connections are more clear. When it comes to traditional symbolism, hares and rabbits are deliciously wicked—and no, I’m not talking about binging on chocolate rabbits even though candy makers produce some 90 million of the tasty critters every year.

Rabbits are prolific breeders, with a single female capable of producing as many as a dozen offspring monthly; something that didn’t go unnoticed by our ancient ancestors. The saying humping like bunnies is a modern take on the longstanding pairing of rabbits with fertility, prolific sexuality, sensuality, or sexual desire. Ancient writers including Aristotle, Herodotus and Pliny noted the rabbit as a particularly fertile animal.

Greek art connected the hare with Aphrodite, goddess of love, and with Eros—who was depicted on pottery with a lyre and a hare. Some vases depict a man gifting a hare to a younger man as a symbol of their mutual affection. The same relationship of hares with sexual intimacy appears in literature. In the second century comedy Eunuchus, by Terence, one male character says to another, “What are you saying, impudent creature? You are surely a hare and you seek flesh” (3.1.35–36). Thus, the hare is associated with sexuality broadly and with homosexual intimacy in particular.

Adding to this heritage from classical antiquity, other threads of history also may have contributed to the Western pairing of rabbits and hares with sexuality. The Latin name for the European rabbit or cony is cuniculus and the Latin name for vulva is cunnus, creating a natural association even though the words are not etymologically related. In Jewish law, rabbits and hares are forbidden food, unclean, which may have made it natural for scripture-obsessed Christian theologians to associate them with their own taboos, which centered more on sexuality than food.

As Roman Christianity spread across Europe, artists used white rabbits as symbols of fertility or virginal purity. A white rabbit painted at the feet of Mary, for example, is thought to represent her triumph over lust.

Conversely, hares got associated by the Catholic church with sex acts that were contra naturam meaning non-procreative. Clement of Alexandria (150-215CE), the first Church Father to proclaim that all sex must be procreative, pointedly condemned the ambiguous sexuality of the hare, which was said to grow a new anus each year. Clement interpreted the Jewish prohibition against eating meat from hares as a prohibition against pederasty.

Medieval Christians associated hares with witches; a hare might be either a shape-shifting witch or her familiar animal. Witches themselves represented unbridled female sexuality, wild, promiscuous and dangerous because it was uncontrolled by men or the Church. Sexual energy was seen as spiritual power, and the flip side of the witch’s erotic (evil) spirituality can be seen in the writings of Santa Teresa de Avila, which channel sexual energy into mystic euphoria. It’s a short hop, then, from associating rabbits with sex and fertility to associating them with the revelry of spring equinox and Christian celebration of resurrection. The positive and negative associations—those that the Church condemned and those that the church embraced—are intimately entwined.

The earliest existing mention of rabbits specifically associated with Easter can be found in a German source from the 16th or 17th century, within a context of folk religion. The tradition of an egg-hiding Osterhase (Easter rabbit) got carried to Pennsylvania by 18th century German immigrants and then spread across the country. By the end of the 19th Century, the Easter rabbit’s colorful eggs were explained by the magical story of Eostre and the bird turned rabbit.

The eggs themselves are, of course, another symbol of fertility. Depending on your preferences, egg decorating may have reached its pinnacle in Russia, in the jewel-encrusted Faberge eggs given as gifts among royalty, or in the painstaking Bohemian folk art known as kraslice.

Superstitions and folk traditions flow, evolve, and mingle as religions borrow elements from those around them or those which came before. Whether the process is called syncretism or appropriation or simply cultural evolution, borrowing and remixing is the way in which social institutions naturally take shape. Today the celebration of Easter includes elements from across Europe and the Ancient Near East, shaping even the resurrection narrative itself—and American additions have flowed back across the waters. As stories and traditions get passed from person to person, symbolism changes and new meanings and stories arise.

Today, Easter remains a sacred holiday for many Christians, while for others—especially children—it is simply an excuse for revelry, surprises and sweets. But through it all, the holiday remains anchored to pleasure, love, fertility, and—after the dark of winter and mud of early spring—the emergence of new life symbolized by chicks, eggs, tulips, green grass and, of course, rabbits.

Valerie Tarico
Valerie Tarico is a psychologist and writer in Seattle, Washington.  

She writes about religion, reproductive health, and the role of women in society.

Easter Bunnies Are More Deliciously Wicked Than You Might Think