James Carroll, writing for the Boston Globe, has a very nice article on the significance of Easter.
This is a follow up in theme to my past article on Biblical literalism and the symbolic value of Biblical stories. I cited an article in The Christian Century lamenting our inability to read the metaphoric meaning in artistic and spiritual texts.
“A literalist imagination— or lack of imagination— pervades contemporary culture,” wrote the article’s author, Conrad Hyers.
In today’s Globe, Carroll asks what would happen if there had been a video camera fixed on Jesus’ tomb, and what if it showed nothing?
…would Christian faith thereby collapse?
Of course not. Why? Because the resurrection of Jesus is addressed not to a machine but to the eyes of faith. The example, though, demonstrates the modern fallacy — the way a post-Enlightenment religious imagination gets easily sidetracked into questions of “scientific’’ or “historical’’ proof. What “actually’’ happened on Easter and in the days after? Were the laws of nature upended by a “miracle’’ or not?
…It trivializes what Paul means when he says “appeared’’ to reduce it to mere apparitions. There are apparitions in Virgil’s “Aeneid,’’ and in all kinds of ancient narratives. Revived cadavers are irrelevant. No, Paul is declaring that believers were enabled all at once to grasp that the abandoned Jesus was ultimately exalted by the one he called Father. That is what believers saw. Paul does not say how it happened.
The death of Jesus was not the end of the story. Indeed, with the death of Jesus, the human story is transformed, with death perceived now as entry into the ultimate reality — who is called God. Human destiny, therefore, is not nothingness, but meaning… Thus, the resurrection of Jesus was not a suspension of the laws of nature, but a fulfillment of them — a personal event without being physiological, a real happening without being “historical.’’ Christian faith is not in “after life,’’ but in eternal life, which is beyond categories of time. “Life,’’ as Jesus himself said, “life to the full.’’ To be fully alive is to be aware of being held here and now in what does not die, and in what does not drop what it holds. God. Resurrection is the word Christians have for this awareness. And why should it not have ignited the ancient world?
The Red Letter Christians today ran an article Do I Deny the Resurrection by Hugh Hollowell, which touches on the same theme.
“Do I deny the resurrection of Christ?” Hollowell wrote, “I can do no better than to quote Peter Rollins on the subject.
Without equivocation or hesitation I fully and completely admit that I deny the resurrection of Christ. This is something that anyone who knows me could tell you, and I am not afraid to say it publicly, no matter what some people may think…
I deny the resurrection of Christ every time I do not serve at the feet of the oppressed, each day that I turn my back on the poor; I deny the resurrection of Christ when I close my ears to the cries of the downtrodden and lend my support to an unjust and corrupt system.
However there are moments when I affirm that resurrection, few and far between as they are. I affirm it when I stand up for those who are forced to live on their knees, when I speak for those who have had their tongues torn out, when I cry for those who have no more tears left to shed.
Hollowell concludes: “If I act hateful, or in fact, less than loving to my neighbor, I have denied the resurrection… And I can believe whatever you want about what happened that Sunday morning, but if I am not using what power I have to help God bring the Kingdom into fruition, to help make it on Earth as it is in Heaven, I don’t expect you to call me a Christian.”