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6 min read

Easter tells us that we are missed

Our best relationships hint at what we are really missing.

Nathan is a speaker and writer on topics related to faith, life and God. He lives near Seattle, Washington. His writing is featured frequently in The Seattle Times. nathanbetts.com

A persons stands, holding a net curtain aside to gaze out.
Max Harlynking on Unsplash.

I never thought that God could miss me, but recently I’ve begun to wonder if he does.  

Is there a person in your life that you just love spending time with? Maybe this person is a family member, a friend, colleague, neighbor, or maybe your spouse.  As time has gone on in your life you now realize how special that person is to you. You think of the ease, the peace, the low heartbeat, lightheartedness, and depth of feeling that you’ve experienced all in simply being with that person and spending time with them. 

As you think of that person, can you remember a time when there was a longer-than-usual gap between your visits? Maybe weeks, months, years. What was it like when you met up or talked to this special friend of yours after the hiatus? What did it feel like? 

I have someone like this. His name is Andrew. He is my cousin, but I’ve generally thought of him as the brother I never had. We grew up together separated by only one year in age. My childhood is filled with memories of playing with him in different sports, games, wrestling, arguing, disagreeing, pranking each other, late-night fast-food runs, (which I no longer recommend), and eventually working long shifts on low sleep together. We were in each other’s wedding parties. We have experienced a lot of life together. 

As time has gone on, and I now live on the other side of the continent, we have not been able to see each other as often as we would like. 

But recently, he had a special work trip close to the Pacific Northwest, so he made time for a short stay with us near Seattle. On one day, I took him out for street tacos near the ocean and we were able to get some unhurried time to catch up. Throughout his visit I just kept thinking how much I had missed spending time with Andrew. He and I both expressed as much.  

If you have just one of those friendships in life, you have hit the ball out of the park. And if you have two or three of those friendships, you’ve hit a grand slam. These friendships are unique. 

For me, one of the most striking and poignant questions throughout the Bible is when God asks Adam “Where are you?”

As a theologian by education, I often think of these relational traits when it comes to God. Fundamental to Christian belief is that we can, despite how infinitely different he is to us, relate to God. There is a great deal of mystery to this idea, to be sure, but I’ve wondered long and hard what this looks like. In the long history of Christian thought, scholars, pastors, and theologians have pointed to Jesus Christ to help make sense of this massive, otherworldly concept.   

The Hebrew Scriptures reveal what God is like in creation, miracles, acts of grace, displays of power and many other aspects. But when we are searching to understand how God relates to us as human beings, it is Jesus Christ who gives us the primary lens through which we can understand that quality of relationship. The interactions he has with his friends, leaders, children, and teachers are especially revealing. The way he heals people, enjoys meals with others, gives time to the outsiders, and speaks to the uptight religious types is all very instructive in how God relates to us as human beings.  

Over the last few years, I have become increasingly interested in the questions that Jesus asks people. Jesus’s questions reveal to us what he is like.  

“Why do you call me good?”  

“Who do you say that I am?”  

“Whose image is on this coin?”  

“Will you also leave me?”  

“What do you want me to do for you?”  

These and many more have caused me to explore further the questions that God asks people because maybe his questions, sometimes more than his statements, reveal what makes him different. 

For me, one of the most striking and poignant questions throughout the Bible is when God asks Adam “Where are you?” Since childhood I’ve wondered what God was doing in asking that question. God was not asking a geographical question; it’s not as though his internal GPS was confused in the garden of Eden. But if not a geography question, was God then playing an intellectual game with Adam and Eve? Perhaps, but that is increasingly doubtful, given the enormous stakes in that narrative (brokenness had just entered the world) as well as the message we read throughout the rest of the Bible: God takes people seriously. 

Recently I wrote to my friend and leading Old Testament scholar Bruce Waltke to see what he thought about God’s question to Adam. Perhaps you’ll find an excerpt of his answer as enlightening as I have: 

The omniscient God is not asking because he does not know. He is asking a real question -- this is not a charade -- to show his involvement with Adam--both an historical and archetype of humanity -- to provoke him to engage with him in dialogue. In short, God misses his fellowship. 

God is asking Adam where he is because he misses him.  

Waltke’s answer to my question makes God’s question to Adam into a sign of his love for Adam, and he goes further to explain that this dialogue is “an historical and archetype of humanity”.  If nothing else, it means that this is the way in which God views his relationship with us. God enjoys being with us and interacting with us. And when the relationship grows cold, he misses us. 

Could it be possible that when we move away from God, he notices? He misses us? 

The British writer Julian Barnes begins his poignant memoir Nothing to Be Frightened Of with the words, “I do not believe in God, but I miss him.” Those words set the tone for a book in which Barnes writes about his complicated and fraught relationship with the transcendent. In his book, Barnes expresses his curiosity about what God is like. And amidst the deep and rich thoughts woven throughout the book, the reader never encounters the idea that while Barnes misses God, it might also be true that the God on the other side of the equation misses him.  

To be honest, in all my thinking about God, it is just now that I am beginning to ponder the thought that when I move away from God on some level, he misses me. Could it really be possible that the God of creation misses me?  

Could it be possible that when we move away from God, he notices? He misses us? God’s question to Adam, punctuated by Christ the Lord restoring the severed relationship through his death on the cross and resurrection, demonstrates God’s great capacity to love us.  

As we approach Easter, wherever we might find ourselves on the spectrum of belief: whether we attend church, synagogue, temple, mosque or none; whether we have faith -- a little faith, beleaguered faith, or no faith -- the story of God asking that penetrating question to Adam and ultimately coming to us in Christ is the supreme portrait of what God is like. Easter reminds us that the nature of God’s love is such that when we walk away, God feels that loss, he misses us, and he comes looking for us. 

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Creed
Romance
5 min read

Misreading the moment at weddings

Feuding photographers and clergy need to understand what makes the moment special.
A screen grab of a news report; a priest looks angry turning away from a wedding couple. The caption reads: Wedding couple's nightmare. Priest stops wedding, scolds photographer
A special moment, caught on camera.
ABC News.

Petitions are ten a penny these days. It seems that everyone and their dog wants you to sign their petition. They run the gamut from immensely serious – ‘Call a general election now', to downright daft - ‘Deport Erling Haaland on the grounds that he’s not human’; I nearly signed that one. It can be very easy, then, simply to see every new petition as yet another drop in the increasingly large ocean of people demanding change that’ll likely never come.  

I was, however, struck by one petition I saw recently, entitled: ‘Improve working conditions for wedding video/photographers in churches’. Launched by photographer Rachel Whitaker, the petition details the harassment faced by wedding videographers and photographers in the course of their jobs documenting one of the most important days in the lives of happy couples. Who could possibly be harassing wedding photographers? Demanding couples? Disgruntled in-laws? Drunken uncles? Nope: vicars and ministers of the Church.   

This particular petition struck me because I’m in the unusual position of having some insight into both side of the dispute. In my day job I’m a theologian and biblical scholar who trains people entering ordained ministry as clergy. But, I have also been a semi-professional photographer who has been the sole photographer for a number of weddings. I can, to some degree, sympathise with both groups.  

What photographers don’t need, then, is clergy making their lives harder. Again, unfortunately I can speak from experience here. 

Let me start off by saying something about being a wedding photographer. It is unbelievably stressful. Although I’ve had a fairly comfortable life, it has not been without moments of stress. I have moved house, planned a wedding, failed (and later passed) driving tests, prepared for my PhD examination. I even lived through Liverpool’s 2005 Champions League final in Istanbul. But none of these compares to the stress of being the sole photographer for someone’s wedding.  

Weddings are full of irreplaceable moments. The bride only enters the church once. There is only one exchange of vows, or first kiss, or first dance, or set of speeches. As a photographer, if you miss them, you miss them. What if your memory card stops working? Or the files corrupt? Or the focus is out just enough for the bride to be blurry? Or that uncle steps in front of you just as the first kiss happens? Tough luck; no happy memories for you.  

What photographers don’t need, then, is clergy making their lives harder. Again, unfortunately I can speak from experience here. At one wedding I photographed, the vicar told me I could only take photos from behind the last pew. (“But I left my telescope at home!”) Another said I couldn’t use a camera with a shutter noise. (“I guess I’ll just take the pictures with my mind, then?”) Yet another told me I couldn’t use a flash because it would damage the old brickwork of the church walls. (I’m still trying to work that one out). 

And yet, as a theologian, I kind of get it. Because marriage is a sacrament. Marriage is not simply a commitment between two people to love each other for the rest of their lives. Or, at least, this isn’t all it is. Instead, marriage is also an outward sign that points to an inward reality in our lives. Marriage is also a performative re-enactment of the way in which Jesus loves the world.  

I mean that marriage is not done for marriage’s sake; it points to something outside of itself and, in doing so, marriage finds its meaning. 

In the Gospels, Jesus is asked why his disciples don’t fast (like some others do). He responds: “The wedding guests cannot fast when the bridegroom is with them, can they?” At the end of the Bible, in the book of Revelation, were learn who it is that Jesus is marrying: “the bride … the holy Jerusalem,” a city filled with Jesus’ followers. This is whom Jesus is set to marry. 

Human marriage points to, and is grounded in, this marriage between Christ and those whom Jesus loves. It is not a literal marriage (lest we wade into some very sticky theological territory). We are not to understand this marriage in the same terms as a human marriage. Rather, we are to understand human marriage with reference to this marriage between Jesus and the ones He loves.  

All this is to say that marriage is intrinsically meaningless. (NB. To my wife: please keep reading). This isn’t to say marriage is meaningless. Instead, I mean that marriage is not done for marriage’s sake; it points to something outside of itself and, in doing so, marriage finds its meaning. It has, in other words, extrinsic rather than intrinsic meaning. Marriage is grounded in something outside of marriage: Jesus’ love for the church.  

And so, when clergy get a little frustrated when they perceive photographers and videographers to be introducing upon marriage services, I get it. None of this is to say that aggression from clergy towards people doing their job is ever warranted. It’s not; there’s never an excuse for that. But, for clergy, the frustration underpinning this emerges (I hope) from a perceived lack of respect towards what is really happening in the marriage service.  

In the moment of wedding two people to each other, the marriage service points towards Jesus’ love for His Church; and that simply can’t be captured by the photographer. Something more important than any picture is happening here. The people exchanging vows are being made into a living embodiment of Jesus’ love for the church.  

Of course, it is not only in marriage that Jesus’ love is displayed. Jesus himself wasn’t married. It’s likely the apostle Paul wasn’t either. They both did a decent job at embodying the love of God (even if Paul did so in a slightly shouty way from time to time). None of this is to say that marriage is the only way where Jesus’ love is displayed in human lives.  

Let’s return, for example, to the dispute between clergy and wedding photographers. Sure, some photographers might intrude upon wedding services in ways that downplay the magnitude of what’s happening. However, to respond with aggression and abuse is a bigger afront to the love of God from members of clergy who really ought to know better. Instead, clergy might consider such moments an opportunity to display and embody the very love that the marriage service itself seeks to point towards. 

The love of Jesus is only detracted from, and not embodied, when clergy begin to overreact to those employed by the (human) bride and groom to capture the events of the day. There may well be ways in which clergy, photographers, and videographers can work together to better preserve and capture the sacred nature of what is being pointed towards in the marriage service. This cooperation will always be a better embodiment of Jesus’ love for the church than any needless antagonism. 

Clergy would also do well to remember that photographers can use photoshop. Upset them at your peril.