Archive for the ‘death’ Category
The World Is Too Much
John 20:26 NRSV
“Although the doors were shut, Jesus came and stood among them…”
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The world is too much.
Not only in its weight, though it is heavy.
In its insistence. Its density. Its claim to be all that there is.
What can be seen, measured, named—this is what we learn to trust.
This is what presses in on us.
This is what fills the room.
And so we live inside it.
Easter does not remove us from the world.
It does something more unsettling.
It asks whether what we have taken to be the whole of reality
is, in fact, only what we can perceive.
He stood among them.
The doors were locked.
Nothing had changed that could be pointed to.
The room remained what it was.
And still, he was there.
Not outside the world.
Not beyond it.
Within it—without being contained by it.
They did not recognize him immediately.
Not because he was absent.
Because what they were looking at
was still being interpreted by a world that had not yet made room
for what had happened.
I know that condition.
It is not that presence is nowhere to be found.
It is that the world, as I have learned to perceive it,
leaves little space for anything that does not behave
as presence used to behave.
I do not fail to perceive because nothing is there.
I fail because too much else is.
Too much that insists on finality.
Too much that closes the case.
Too much that declares what can and cannot remain.
And yet—
I cannot say that absence is complete.
Something resists that conclusion.
Not consistently. Not in a way I can prove.
But enough that I cannot live as though what is gone
is all that is real.
To live inside resurrection is not to see clearly.
It is to discover that what I see
is no longer the measure of what is.
The world is too much.
And still, it is not all there is.
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Prayer
God, loosen the hold of what I can see, so that I may not miss what is already present.
Unless I Touch
John 20:27 NRSV
“Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.”
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Thomas is not there the first time.
He misses the moment the others describe—the presence, the voice, the showing of hands. By the time he hears it, it has already become testimony. Something reported. Something he is expected to accept.
He does not.
Unless I see… unless I touch…
It sounds like doubt.
It is something else.
Thomas refuses to say more than he can sustain as true. He will not borrow certainty from someone else’s experience. If this is real, it must be real in a way he can trust.
I understand that instinct.
I cannot insist that I feel her presence. It does not come when I ask for it. It does not remain when I try to hold it. Most mornings, I weep if I do not distract myself. That is what I can say with certainty.
And still, I cannot say she is gone.
Absence does not behave cleanly. It does not remain contained. Something in my experience resists that conclusion. Not enough to prove. Not enough to name. Enough that I cannot call it absence.
So I do not say that I know.
I say that I hold.
Thomas stands in a different place.
He will not hold what he has not encountered. He will not say that something is real until it meets him in a way he can trust.
And Jesus does not refuse him.
He does not correct him. He does not shame him for asking. He offers what Thomas requires.
Reach out your hand.
Touch.
The wounds remain.
Not erased. Not explained. Still present in the body that stands before him.
And Thomas answers.
My Lord and my God.
We often hear what comes next as a correction.
Blessed are those who have not seen and yet have come to believe.
But it may not be a rebuke.
It may be a description.
There are those who encounter and those who are asked to live without that kind of certainty. Those who are given something they can touch, and those who must remain inside something they cannot hold.
I find myself there.
Not seeing.
Not touching.
Not able to insist.
And yet, unable to say that nothing remains.
To live inside resurrection is not to feel presence consistently, or to prove it.
It is to discover that absence is no longer a sufficient explanation.
Thomas needed to touch in order to trust.
I am learning to trust what I cannot touch—and to admit how difficult that is.
God meets him in what he needs.
God meets me in what I cannot hold.
I do not yet know how both can be true.
But I will not reduce either one.
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Prayer
God, meet me in what I can touch and in what I cannot, and give me the courage to remain without resolving either.
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The Body Handed Over
Mark 15:24 NRSV: “Then they crucified him.”
There is no metaphor left.
The body that was named on Thursday is now handled.
Struck.
Spat upon.
Measured.
Nailed.
The crowd is smaller now. The noise less triumphant. The sky darker than expected.
Good Friday resists explanation. We have written volumes trying to make sense of it — sacrifice, atonement, substitution, victory. Some of those words are necessary. None of them remove the wood.
Then they crucified him.
The body does not symbolize suffering. It endures it.
I have watched a body endure more than it should. I have seen strength leave it slowly. I have felt how helpless love can be when flesh fails.
There is a particular violence in watching and not being able to stop what is happening.
At the cross, even the faithful stand at a distance.
The temptation on Good Friday is to hurry toward Sunday. To speak of what will come. To soften the finality of the sentence.
But Lent forbids that.
The body hangs.
Breath shortens.
The words grow fewer.
It is finished.
And for a moment, it looks like death has the last word.
Prayer
God, stay with me when the cross is more real than hope.
Outside the Sanctuary
On April 27, 1959, my grandmother Wilkerson died.
I traveled with my parents to a church in Snellville, Georgia. I was not admitted into the building. I remained in the car — a black Ford coupe — parked on gravel beneath open windows.
This was the second death of my childhood. My grandfather Powell had died in July of 1957. I remember more of him. He was sixty-four. She was eighty-six. I was too young to understand death’s permanence, but I felt his absence. I also felt, without language for it, the fracture between him and my mother, and her refusal of affection toward the woman who became his companion after divorce. Even as a child, I sensed something torn.
But my grandmother Wilkerson’s death was different.
It was my first existential crisis.
From the sanctuary, across the gravel parking lot and through the open windows of that black coupe, a hymn drifted toward me:
Rock of Ages, cleft for me,
Let me hide myself in Thee;
Let the water and the blood,
From Thy riven side which flowed,
Be of sin the double cure,
Cleanse me from its guilt and power.
In films, that hymn is often reduced to shorthand for naïveté — a prop for simplistic faith. But it was nothing of the sort to me.
I was a boy sitting outside a church, trying to locate my grandmother inside those words.
Where is she?
And by extension — where is he?
That question has never left me.
Now, more than sixty years later, I sit in church again. It is Lent. Deaths have layered themselves over time, one pressing upon another. Each carries weight.
But there is one whose weight eclipses the rest.
Beth.
Her absence is not historical. It is immediate. It still crushes me.
The boy in the black Ford coupe asked, Where is she? about his grandmother.
The man in the pew asks the same question now.
Where is she?
I weep for her.
And yet, in ways I do not fully understand, I sometimes experience her not as memory alone but as presence. Not as an “It” confined to the past, but as Thou — to borrow Buber’s language — encountered in moments that are unsummoned and enlarging.
I fear wishful thinking. There were long years — decades — of silence. I know what absence feels like. This renewed sense of nearness feels fragile.
But here is what steadies me:
When I sense her presence, I do not become smaller or more withdrawn. I become more loving.
If it were fantasy, I suspect it would narrow me. Instead, it opens me — toward patience, toward tenderness, toward others.
If love reduces the dead to memory alone, then death wins twice.
I am not ready to grant it that victory.
The boy is still listening through open windows.
And even now, I think I hear the hymn.
The Uninvited Day
Some days arrive uninvited. They just happen.
Bags are packed—sometimes decades earlier—then stowed away, waiting. Waiting for the uninvited day. When it comes, the bags tumble out of their hiding places, and the contents explode into life.
Yesterday was such a day.
I had an appointment at a medical office dealing with a disease no one wishes to face. It was, in itself, rather matter-of-fact: identify the disease, consider treatment options, make decisions, do my part as a credible member of the team seeking to eradicate the problem.
But then came the baggage.
The baggage carries the awareness of mortality—not so much my own, but of those I’ve loved. Sitting in the doctor’s office, I was reminded again of how many times my late wife must have had similar conversations. Her cycle of remission and relapse always included consultations like this: the tests, the scans, the waiting for results. I was there for much of it.
Those suitcases have been familiar companions for many years.
But yesterday I unpacked another one I didn’t expect: the one I now call Morbid Math.
Morbid Math began when the doctor alluded to my advanced age, as if age alone dictates outlook. Yes, the older we get, the more we must face our finitude. But as I told him, anyone—at any age—can drop dead in a moment. Statistics may predict probability, but statistics don’t govern individuality.
This is where the science of medicine must, if practiced well, meet the art of medicine. Options may narrow with age, but every life still deserves case-by-case care.
And that’s when the arithmetic began.
In just a few years, I will have lived twice as many years as my late wife. That realization stung. I could have done without it. But the uninvited day doesn’t ask permission to unpack what it brings.
Then came another calculation. I remarried thirty-one years ago this past August. Counting the years of our courtship, Beth and I were together twenty-two years—nineteen of them married. The sheer ratio of years makes comparisons absurd. Yet I know this: Beth and I grew up together, and Lucy and I are growing down together. Each love has its own trajectory.
The problem is that growing up was interrupted. And so, I’ve spent the years since trying, in some way, to complete the work Beth and I began. I got to watch our daughters grow up. She did not.
Thank you, Morbid Math, for that reminder.
Two lifetimes, divided unevenly, yet both defining who I am. Beth didn’t just influence me—she created part of me. But she never saw the whole. In that sense, the sum is zero.
She never saw me in my entirety. I robbed her of that.
I know, unequivocally, that she would have. We were on a trajectory toward that kind of honesty. We even talked about the changes we would make to become more fully ourselves—individually and together. But the equation ended before it could balance.
So yes, yesterday was the uninvited day.
One of the worst I’ve had since the day she died.
But even this arithmetic of loss holds its strange grace: that who I have finally become—the man willing to be raw and vulnerable—is the collaborative work of two women who loved me into wholeness.
Beth began the work. Lucy has helped me finish it.
*I cannot change the sums, but I can live them. And perhaps that, in the end, is
On a whim... 