When I was a kid all of us cousins would hunt Easter Eggs at our grandparents’ on Easter day. It was what made Easter Easter. As we got older the hunting got more challenging and our parents got more creative. But the end game was always the same. Candy!
A few weeks ago Kara, my children’s ministry colleague, and I were sorting Easter eggs for the Easter Egg Hunt at the church. A number of people came through and assumed that we were in the process of filling the eggs with candy. We, however, were not. The eggs were going to be hidden empty. The reason was practical. The empty eggs would then be traded in for a scoop or two of candy. We get the eggs back, and there is some candy-control.
But when tasked with doing an Easter theme for preschool chapel, my senior pastor and I used an empty Easter egg. In fact, we got a lot of traffic out of that empty Easter egg. We used it in a lot of places. When I used it for the children’s moment for Easter Sunday, I asked the children why did they think the egg was empty? One little four-year-old girl leaned in towards me, and loudly, but proudly, declared with great enthusiasm, “Because Jesus lives!”
It was, to say the least, a proud pastor moment.
These chapel/children’s moments with the empty Easter egg inspired this craft in one of the Peakland Preschool classrooms:
The empty Easter egg reminds us of the empty tomb. Though we don’t wear the empty tomb around our necks or on our lapels like we do the cross, the empty tomb says with all the mightiest of God that victory has been won. Dietrich Bonhoeffer reminds us quite humbly, “It is not we who are victorious, but Jesus.”
This is why we sing old hymns like “Victory in Jesus,” because we acknowledge that Jesus has conquered death and lives! This past Sunday during my sermon, I asked the congregation to pay close attention and every time I would say, “He is Risen!” they would respond, “He is Risen Indeed!” It is an ancient practice of the church to acknowledge that the sting of death has no power over us. The sting of death – the wages of sin – are no longer capable of holding us captive. Jesus’ victory has rendered them powerless. Bonhoeffer puts it this way:
They are powerless; they still rage, like a mean dog on a chain, but they can do nothing against us, for Jesus holds them fast. He remains the victor.
And yet, we find ourselves living as if nothing has happened. We live as if grace is a license to sin. We take Jesus’ victory over death for granted. Instead of acknowledging the power of the empty tomb, we submit to fear and death. Maybe because it is easier. Maybe because the world’s voices are louder than the stillness of the empty tomb. Maybe because . . . . . you know we could do this all day. We could think of a billion reasons why we fail to acknowledge the power of the empty tomb.
But when we come to this table:
we accept the power of the empty tomb; we accept the victory over sin and death. And it is for you and me, whoever we are and whatever we have done. That’s how much God loves us. And so every time we come to this Table and break the bread and drink the wine, we remember the victory that has already been won, and all we have to say is:
This was a sermon preached at Peakland United Methodist Church on Sunday, March 30, 2014. The text was John 9.
At the sound of his name, Noah has become quite a controversial figure these days. The film has been declared “unbiblical” by many, while deeply theological by others. (For example, there is this YouTube video that someone thought I needed to see after posting a comparison chart and some discussion questions.) What follows is a theological reflection on the film. I know that there will be some readers who will disagree with me, and that is okay. I am assuming that you have seen the film. If not, I recommend reading this spoiler-free review.
Entertainment Weekly was perhaps one of the first outlets to say that the director
faithfully follows the message of the slim biblical text in the Book of Genesis, but he fills the gaps with spectacular CG effects, Tolkien-esque creatures
The film is based on the Genesis narrative of Noah, the man who found grace in the eyes of the Lord, as found in chapters 6-9. The film’s production notes cite the Book of Enoch, the Book of Jubilees, and the Dead Sea Scrolls as additional sources. These are ancient texts, which are not found in the Christian canon, but were likely widely read in the ancient world.
Ari Handel, the co-writer of the film, told Jacob Sahms of HollywoodJesus.com that they started with Genesis. “The commentaries are there to draw on to take themes and questions that people have been asking about the Noah story for hundreds and thousands of years,” he said. The Genesis account wrestles with the themes of destruction and new beginnings (or second chances) and Handel told Jacob that they “wanted to humanize those issues and make the audience empathize with them.”
Adam Hamilton, minister at the United Methodist Church of the Resurrection, agrees that these are powerful themes in the Genesis account. The themes, he argues, gets overshadowed in the film and when “Christians insist that the stories be read like an historian’s report of ancient history.” I don’t disagree with Hamilton, but I have to wonder if what we carry with us when we enter the dark theater – our expectations, our baggage, our hopes of a great film or of a horrible film – is what overshadows the themes. Yes, the director Darren Aronofky is a self-proclaimed atheist. But that fact does not eliminate the themes of the Biblical account – the themes of destruction and new beginnings. The way the story is told is different from Sunday school – not unlike Cecil B. DeMille did with the Moses narrative in the classic film The Ten Commandments. The original Noah story was told and retold through oral tradition long before it was ever written down. The fact that artist liberties were taken, should not be a surprise.
Darren Aronofky took the lead as the film’s co-writer and director. Aronofky has been thinking about Noah and the themes of his story since middle school. The 13-year-old Brooklyn native wrote a poem called “The Dove” in which we get this theological gem:
Evil is hard to end and peace is hard to begin but the rainbow and the dove will always live within every mans’ heart.
The film begins with Noah (Russell Crowe) and his family as the only descendants left of Seth – the third son of Adam and Eve. Seth, unlike his older brother Cain who killed brother Abel, remained faithful to the ordinances of God. While the descendants of Cain kill animals to eat (they believe they gain power through the meat) and use up the earth’s resources, Noah and his family live a simple life.
One evening, Noah has a dream where the earth is destroyed. Unclear about what the dream is about, he packs up his family and home and they hike to the mountain of this grandfather, Methuselah (Anthony Hopkins). Methuselah’s father was Enoch “who walked with God.” It is believed that Enoch did not die a physical death, instead he was so faithful to God that one day he just walked into eternity. These are Noah’s genes.
Methuselah mixes some drink for Noah (which has earned him the “witch doctor” nickname). Upon awaking from his sleep, Noah tells Methuselah of his dream about the world being destroyed by water, not fire. As they discuss this, Noah acknowledges that the Creator’s goal is rebirth. Water has long been the theological and spiritual symbol of rebirth. Jesus tells Nicodemus in John 3 that he must be born again, drawing upon the images of water in the womb. The sacrament of baptism reminds us that in Christ we have a new life.
Noah follows the Creator’s instructions and builds an ark with the help of the Watchers. The closest we get to the Watchers in the Christian canon is the nephilim. These are the Tolkien like creatures that Entertainment Weekly spoke of. These creatures of Earth’s rock each have a dim light within them. The Watchers themselves represent the thesis of the film – there is light within us – there is peace in the midst of evil. The Watchers are fallen angels striving to redeem themselves with the Creator, which is accomplished when they are faithful in their assistance with Noah’s call.
There are a handful of images that get played and replayed through the film. The image of Adam and Eve in the Garden of Eden, both humans are glowing creatures of light. This is followed by the image of a black snake coming out of a green snake, leaving behind the skin. Then, the image of the fruit of the tree, beating like a heart, acknowledging that The Knowledge of Good and Evil is itself life. The fruit of the tree is picked and eaten, which is followed by the image of Cain killing Abel.
Peace has been engulfed by evil.
This series of images communicate a theological understanding of sin and salvation. When Noah tells his family the story of creation (remember that the bulk of Genesis was first oral tradition before it was written scripture), these images repeat themselves. Humanity was created in the image of God. But when the first humans disobeyed by eating the fruit of the tree, sin distorted the image of God. The image of God in humanity continued to get distorted until the point where the wickedness was so great (humanity was striving to be its own ruler – as Ham tells the human leader, “There is no King, only the Creator is God”) that God decided to flood the earth to give it new life. The themes of destruction and new beginnings.
Evil does not win.
Unfortunately the debates about whether or not Noah is Biblical – word for word from the Bible – has overshadowed Aronofky’s thesis: Evil is hard to end and peace is hard to begin. If you have seen the film, you would most likely agree with me that evil seems to prevail in the film. The film is filled with darkness and it feels worse when the storms and the rain come. Peace only seems to appear at the end of the film, represented by the broad, all-encompassing rainbow.
Noah takes the call to build the ark seriously. Humanity has rejected God and this is a serious offensive. Aronofky and Handel, as they did in other films such as Black Swan, dive into the exploration of obsession. To say that Noah goes a little crazy while he is on the ark is putting it mildly. Noah becomes so obsessed with the wickedness of humanity, that he truly believes that his sons will be the last men on earth. If Shem’s unborn child is a girl, Noah will kill her. But, if the child is a boy, he will let the child live, and he would be the last human on earth.
Noah is given an almost insurmountable job, to go build this giant ark. How could he do that? To do that and let everyone else die. What kind of power of will? What strength of purpose would you need? What weight would he have to carry? Those are things we wanted to convey through the story.
In this instance so many of us can relate to Noah in a way or another. Noah is obsessed with his mission, that he becomes blind. His wife (Jennifer Connelly) pleads with him to see the good in their sons – in humanity – which she does. But Noah is clear that the task is for humanity to cease in its existence.
When Noah goes into the human camp, what we assume is to find wives for two of his sons, he is encountered with a wickedness that is overwhelming he cannot handle it. This scene, of animal tossing, cave man like behaviors, and the air filled with cries and hissing, is a pivotal scene. Under the cloak of darkness, a raw piece of meat is thrown over the fence. A longhaired, bearded man, walking like an ape, grabs the meat. He scuttles off, passing in front of Noah. Noah watches him as his chipped teeth bite into the raw meat. As the ape-like man turns to face Noah, he hisses. In that moment the man’s face looks an awful lot like Noah’s. (I only caught this the second time I saw the film.)
Noah sees wickedness in himself. And it changes him. It hardens his heart. And he becomes obsessed with his own wickedness. He is not worthy to be saved, so clearly God’s intention is for him to perish as well.
Is this in the Bible? Literally, no. The Genesis writer provides no account of what happened while Noah and his family were on the ark. But, it is Biblical? We can argue that it is.
We believe that God created the world, and it was good. We believe that God created humanity in the image of God, and God declared that it was good. We believe that sin entered the world and it distorted the image of God within humanity. We believe that the journey we call faith is a journey of redemption, restoring the image of God back to its original beauty. We believe that in the midst of this journey, evil exists. We believe that we all have fallen short of the glory of God. We believe that through accepting the power of Jesus Christ, we reject the spiritual forces of wickedness. And we believe that the day will come when there will be no more violence, no more crying, no more pain and suffering, only the peace of the Kingdom of God.