The Betrayal of #Christ by Guercino (Giovanni Francesco Barbieri) [1591-1666] with comment by #BaylorUniversity‘s Heidi Hornik @ChristianCent March 28, 2018, p. 55 #HolyWeek2018 #HolyWeek #MaundyThursday #christology #judas #bible #art #history #italy pic.twitter.com/6BJ8hUzC8f
— Kendall Harmon (@KendallHarmon6) March 30, 2018
Daily Archives: April 9, 2020
St. Peter once: ‘Lord, dost Thou wash my feet?’-
Much more I say: Lord, dost Thou stand and knock
At my closed heart more rugged than a rock,
Bolted and barred, for Thy soft touch unmeet,
Nor garnished nor in any wise made sweet?
Owls roost within and dancing satyrs mock.
Lord, I have heard the crowing of the cock
And have not wept: ah, Lord, thou knowest it.
Yet still I hear Thee knocking, still I hear:
‘Open to Me, look on Me eye to eye,
That I may wring thy heart and make it whole;
And teach thee love because I hold thee dear
And sup with thee in gladness soul with soul
And sup with thee in glory by and by.’
–Christina Rossetti (1830-1894)
— Orlando Fernández (@ofervi) February 9, 2014
O Christ, the true vine and the source of life, ever giving thyself that the world may live; who also hast taught us that those who would follow thee must be ready to lose their lives for thy sake: Grant us so to receive within our souls the power of thine eternal sacrifice, that in sharing thy cup we may share thy glory, and at the last be made perfect in thy love.
Today is #MaundyThursday when we remember the Last Supper
The name comes from the word mandatum, ‘to command’, recalling the words of Jesus to his disciples: ‘A new commandment I give unto you, that ye love one another’
The Last Supper is depicted here on our High Altar screen pic.twitter.com/O29VsoX4nM
— Westminster Abbey (@wabbey) April 9, 2020
— Katherine Harvey (@keharvey2013) April 13, 2017
Today we mark Maundy Thursday.
— The Church of England (@churchofengland) April 9, 2020
As is our custom, we aim to let go of the cares and concerns of this world until Monday and to focus on the great, awesome, solemn and holy events of the next three days. I would ask people to concentrate their comments on the personal, devotional, and theological aspects of these days which will be our focal point here. Many thanks–KSH.
True and humble king,
hailed by the crowd as Messiah:
grant us the faith to know you and love you,
that we may be found beside you
on the way of the cross,
which is the path of glory.
Amen.#MaundyThursday #HolyWeek pic.twitter.com/A0kes6rFDx
— Archbishop of Canterbury (@JustinWelby) April 9, 2020
Late last month, Vice President Mike Pence sent a letter to administrators of the nation’s 6,000 hospitals requesting a favor.
He asked them to complete a form each day with data on the patients they are treating with COVID-19, the disease caused by the novel coronavirus, and submit it to the Centers for Disease Control and Prevention.
“The data will help us better understand disease patterns and develop policies for prevention and control of health problems related to COVID-19,” Pence wrote.
Now, as COVID-19 nears an apex in some parts of the country, it’s unclear how many hospitals have submitted the requested information. For its part, the CDC has not released the data publicly, saying only that it plans to do so soon.
MY LATEST: We Still Don’t Know How Many People Are in the Hospital With COVID-19 https://t.co/NX8UeqUWZc
— Charles Ornstein (@charlesornstein) April 9, 2020
Psychiatrist Philip Muskin is quarantined at home in New York City because he’s been feeling a little under the weather and doesn’t want to expose anyone to whatever he has. But he continues to see his patients the only way he can: over the phone.
“I’ve been a psychiatrist for more than 40 years; I have never FaceTimed a patient in my entire career,” says Muskin, who works at Columbia University Medical Center, treating outpatients in his clinical practice, as well as people who have been hospitalized. Normally, he says he walks patients to the door, shakes their hand or touches their arm or shoulder to reassure them. “Now I’m not doing that, and that’s weird to me. So it’s a whole new, very unpleasant world.”
The pandemic has already robbed many of his patients of their livelihood, or at least their sense of safety. People literally feel trapped, he says.
That, in turn, is leading to a spike in anxiety, depression and addiction — not just among Muskin’s patients, but across the U.S. To try to address those needs, physicians of all kinds are adopting the techniques and technology of telemedicine, which had been only slowly gaining wide acceptance — until the pandemic forced everyone to isolate themselves, mostly at home. The recent demand for telecounseling, as well as for other types of online medical visits, is causing backlogs of care for many providers who offer it.
There are now also even fewer in-person treatment options for some of the most acutely mentally ill in New York, Muskin says; the psychiatric wards at Columbia, where Muskin normally works, have all been converted to beds for COVID-19 patients.
“That means,” he says, “we have no place to send patients who need admission.”
The coronavirus crisis is leading to a spike in issues around anxiety, depression and addiction in the U.S.
So more mental health care providers are turning to telemedicine — and regulators are taking steps to make that easier.https://t.co/xsb6oxl3U5
— NPR (@NPR) April 9, 2020
The South Carolina State Guard helped to convert a MUSC fitness center into a 250-bed field hospital.
MUSC officials said their employees are working with the SC State Guard and the Army Corps of Engineers on the field hospital should it be needed for COVID-19 patients who do not require critical care.
The field hospital will be used for COVID 19 patients who are recovering and ready to be discharged.
“What was thought to have taken two weeks, took only two days to accomplish,” said Brian Wood the Emergency Management Coordinator for MUSC adding, “The level of professionalism and skill of the members of the State Guard was unbelievable, they went above and beyond.”
According to officials, 20 members of the State Guard’s 1st Civil Support Brigade began the mission at MUSC on April 3rd only one day after the orders were given and completed the mission in two days.
The field hospital will be used for COVID 19 patients who are recovering and ready to be discharged. https://t.co/cdZTQCiACB
— WIS News 10 (@wis10) April 8, 2020
Perhaps death has become our utilitarian coin of this policy realm: counter dead people with more dead people—or other more valuable, less mortal dead people. Death is a pretty solid coin, after all. Even Jesus wept at the death of Lazarus, and Woody Allen had to admit that while he didn’t mind dying, he just didn’t want to be there when it happened. Unlike the fiat money about to be thrown from helicopters, death is a hard coin that is hard to devalue. Perhaps death is the trump card for my neighbor’s decision. Sacrificing—not the carb-fasting that used to feel like sacrificing, but real sacrificing—seems apropos when people are dying.
C. S. Lewis knew this line of argument when he addressed Oxford students in an evensong message in October 1939. He engaged the objections of his opponents, “How can we continue to take an interest in these placid occupations when the lives of our friends and the liberties of Europe are in the balance?” Was not scholarship a kind of fiddling while Rome burned? But Lewis upped the ante. It is not death that should concern us most: it is eternal death. And yet in the face of both, culture continues. “Human life has always been lived on the edge of a precipice,” Lewis tells us. Whether that precipice is war or plague, we cannot wait for normalcy in order to resume our vocations.
Lewis’s imperative to pursue our vocations in the face of death is compelling; and everyone really ought to wrestle with his arguments, particularly Christians trying to determine their duties and callings at this time. But while Lewis argues in this particular work—almost glibly—that it is not panache but human nature that makes us comb our hair at Thermopylae, he elsewhere acknowledges our inclination to be anxious about our futures. Even if we can soldier on in our vocations, it may be with a lot of anxiety.
Lewis’s great meditation on the future is found in a better-known work, The Screwtape Letters. There Lewis imagines the advice of Screwtape, a senior demon responsible for mentoring a younger devil, his nephew, Wormwood. Wormwood is tasked with keeping a man away from God, and Screwtape’s “letters” of advice showcase Lewis’s insights into human nature, including anxiety about our futures.
In one particular letter, Screwtape explains how both past and future are the enemies of the present. Only in the present can we exercise our virtues. Only in the present can we experience the eternity Christ won for us. It is “better” (for the devils), Screwtape tells Wormwood, if we live in the past or future. Of course, only old people and weird, scholarly types (“Read Bentham!” “Trolleycars!”) successfully do this. The way to trip up more people is to get their heads and hearts into the future. That was certainly easy for Wormwood’s Britons, fearful of their wartime future.
“ ‘Human life has always been lived on the edge of a precipice,’ Lewis tells us. Whether that precipice is war or plague, we cannot wait for normalcy in order to resume our vocations,” Glenn A. Moots writes. https://t.co/wTkts5Nn3B
— Public Discourse (@PublicDiscourse) April 9, 2020
Why has God allowed Coronavirus to happen?
There’s three things to say. The first thing is: why weren’t you asking that question before? In other words, when something bad happens to me, that’s when I start wondering about God, when actually bad things have been happening for centuries. The Bible is filled with discussions about it. The book of Job is all about that. Job had a terrible life, way worse than anybody I know.
Secondly, there’s a philosophical answer. The philosophical answer is, if you have a God big and powerful enough to be mad at for not stopping suffering, then you also have a God big and powerful enough who has some good reasons – that you can’t think of – for why he hasn’t stopped it. You can’t say ‘because I can’t think of any reason why God hasn’t stopped all the suffering, there can’t be one’. That doesn’t make sense. If you have a God big enough to be mad at, you’ve a God a big enough to be wiser than you. Philosophically that works, but it’s cold comfort to a person who’s actually in pain.
Thirdly, the more personal answer is, I don’t know the reason for your suffering. But I do know what it’s not. It’s not that God doesn’t love you. Christianity, uniquely among all the religions of the world, says that God actually came to earth and got involved in our suffering in order to someday end it without ending us.
Over the years, as a pastor and a sufferer, that has been the thing that’s helped my heart. Jesus suffers, he understands. I don’t have a God who’s remote. He must have a good reason why he hasn’t stopped it yet. It can’t be that he doesn’t love me, because look what he did on the cross.
— Premier Christianity (@Christianitymag) April 9, 2020
Blessed Lord Jesus, who, when about to depart out of this world, having loved thine own, and loving them to the end, didst institute the holy sacrament of thy Body and Blood, the dying legacy of thy love: Vouchsafe, we earnestly pray thee, that we may never draw near thine altar, save with hearts enkindled by love for thee and for one another; for thy dear name’s sake.
The elders of the daughter of Zion
sit on the ground in silence;
they have cast dust on their heads
and put on sackcloth;
the maidens of Jerusalem
have bowed their heads to the ground.
My eyes are spent with weeping;
my soul is in tumult;
my heart is poured out in grief
because of the destruction of the daughter of my people,
because infants and babes faint
in the streets of the city.
They cry to their mothers,
“Where is bread and wine?”
as they faint like wounded men
in the streets of the city,
as their life is poured out
on their mothers’ bosom.
What can I say for you, to what compare you,
O daughter of Jerusalem?
What can I liken to you, that I may comfort you,
O virgin daughter of Zion?
For vast as the sea is your ruin;
who can restore you?