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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. 

Explainer
Creed
Leading
6 min read

Why’s there a pope in Rome?

A modern gathering sheds light on an ancient question: who brings the church together?
A pope wearing a white skull cap and white robe, viewed from behind
Coronel Gonorrea on Unsplash.

On 1st March, an event called Gather25 tried something which it described as “unprecedented”. It sought to unite, in a 25-hour worship broadcast, global Christianity. Each session was led by a different nation, and its top pastors sent out to bat. It was slickly organised, as well as technologically sophisticated; I wished the event well, and prayed for it. While in the more institutionalised church settings, people are waiting on new Archbishops of Canterbury, or praying for the Pope to recover, here was action. 

It got me thinking, though: when can it be said that the Church has properly met? Who decides to meet? Who sends the invites? Who confirms the decisions? Anyone reading the Gather25 website will have noticed overtures about the ‘Council of Nicaea’. Nicaea was the first important gathering of the ancient Church, in 325 AD. By citing this, Gather25 positioned itself downstream of a very prestigious meetup. It perhaps hoped for itself that it would be similarly ecumenical (a Greek word to do with the whole household). Did Gather25 have the same Nicene status? 

Sadly, no. Gather25 was openhearted and dynamic, but it was a very particular slice of Christianity meeting for a very historically specific form of worship. The difficulty is that it takes more than even the buzziest PR, or all our modern advances in communication and streaming, to truly summon something as untameable as the Church to order. What do we need to ensure we have a gathering at which the Church is truly represented, and able to officially act with the “mind of Christ” (as St Paul puts it)? Wouldn’t you need something, or someone, able to steer the entire thing?  

At the Council of Nicaea in 325AD, nothing less than the most powerful man on the planet would do. The Emperor Constantine alone had the clout to draw in Christian leaders from around the world, make them sit together, and demand an official settlement of a difficult question: how exactly was God the Son, Jesus, linked to God the Father? Even with such heavyweight patronage, church leaders did not produce an absolutely finished answer at that time - it actually took a whole extra council, in Constantinople in 381 AD, to confirm the confession that is still known today as the Nicene Creed, and which begins “I believe in God, the Father Almighty”.  

Yet a problem had been touched on. Should a Caesar really have this kind of upper hand over a sacred institution? Some lines of thought tried to think of the emperor as a kind of ‘living law’ who represents God to the Christian people he rules over. But this couldn’t jive with key parts of a tradition wherein Jesus had radically authorised servant leaders from among simple Galilean fishermen, known as the Twelve Apostles, or ‘sent ones’. Who should rule? 

Was this a bit of overreading, designed to give a senior cleric a Scriptural trump card to play against a secular leader in a petty power showdown? 

The problem has not really gone away. If we ignore this question of legitimacy, we are at the mercy of raw power. Either we seek an authoritative means of unifying Christians, or it becomes a case of who happens to have the most cash, or the most Instagram followers. It has never been the case that the Church has just organically ‘met up’ without a protos, a first name on the team sheet. Indeed, when has this ever happened, in any sphere of life? It would be like a parliament forming without the invitation of the sovereign.  

It is against this bigger problem that the rise of the Christian leader in Rome must be viewed. Rome was, of course, the centre of an Empire during the first few Christian centuries, but it quickly gained distinctly Christian prestige. St Paul’s letter to the congregations there continues to be one of the most sizzling documents in the New Testament; he was also martyred there, along with his fellow leader St Peter, one of the original Twelve. Rome was a big deal, and sources from as early as the first century show the leading clergyman (or ‘bishop’) of Rome, a man called Clement, being asked to weigh in on a dispute over 600 miles away from his locale. 

For Catholics like me, it is clear the Church was onto something. It would go on to discover that there was more to the Bishop of Rome than merely his occupation of a well-to-do area. There would be a development. Many church doctrines, after all, are the result of reflection, Scriptural deep dives, and the need for clearer unified doctrine and practice - the Trinity, for example.  

And the Bishop of Rome’s role developed in a particular setting: while the figure of the emperor loomed ever larger in the East, a parallel momentum would gather around the leading cleric of a city where St Peter had passed on his mantle. For St Peter had, after all, been singled out by Jesus in his earthly ministry. In the Bible, the Gospel according to St Matthew depicts Jesus giving “the keys to the kingdom” to his follower Simon, who he then renames ‘Peter’, meaning rock, upon which he vows to build his church. Not only this - Peter is to strengthen his brothers (St Luke 22:32); to feed the Lord’s sheep (John 21). The Bishop of Rome was increasingly thought to have this Peter-like quality.  

Was this a bit of overreading, designed to give a senior cleric a Scriptural trump card to play against a secular leader in a petty power showdown? It is an accusation hard to shake off completely, sinful humanity being what it is. In the Middle Ages, a decree was conveniently ‘discovered’ by the Roman Emperor that handed over all his power to the Bishop of Rome, the new pontifex maximus - it was, of course, a complete phoney designed to assert church power over secular rulers. But for Catholics, despite patchy moments, there has always been more to be said for the Pope (from Papa, ‘father’) as a legitimate consolidation of Jesus’ vision for the leadership of the Church he founded: a brotherhood, headed by a type of St Peter, the rock on which the Church is built.  

Not headed by St Peter’s successor as a flawless demigod, it should be said. For it is also part of Christian tradition about St Peter that he was capable of tremendous human weakness - he betrayed Jesus on the night of his arrest and trial, and denied he ever knew him. Some Popes have sadly been downright wicked or self-serving. Nor is it headed by the Pope as a tyrant. St Peter confirms early doctrinal pronouncements for the Church - he declares that food laws should not prevent Israelites from enjoying table fellowship with other ethnic groups, for example. But he is also frankly challenged by other leaders during early meetings in Jerusalem. The Pope teaches not as a lone ranger, but always within a bigger fraternity of fellow bishops.  

In 2024, a Vatican department released a new document pondering what role the Pope could play in bringing together the separated brethren of world Christianity. I hope this offer is taken seriously. Because what remains compelling for Catholics is a figure who makes it possible, at the most foundational level, to say that the Church is One, as per Jesus’ prayer in John 17:21, and all without needing to rely on good digital marketing. It is not just pious sentiment for a Catholic to say that they are genuinely connected to a global family of as many as 1.4 billion people, because they share a pastor who claims to serve the whole thing, the ‘servant of the servants of God’. Any critique of the Papacy - and there are many intelligible ones, raking over the sordid moments or disputing the Scriptural evidence - must, though, rankle with that: what really keeps us together, then? The Catholic insistence has always been that saying ‘Jesus’ or ‘the Holy Spirit’ really amounts to saying: “what I think Jesus wants; what I think the Holy Spirit is saying” - and that is, in effect, actually many popes instead of just one. 

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