April 19, 2009
(John 20, 19-31) .
I consider today’s Gospel reading to be very dangerous. It is dangerous, I think, because it tempts us to feel smug – and I think smugness is death to true religion. We sit here in church, and listen to the story of poor Thomas, struggling to believe the unbelievable: that someone who had been tortured and executed by the Romans ( and we don’t need Mel Gibson to tell us what that was like); someone who had been pronounced dead, and laid in the tomb for three days, could be alive again. How many of us would have believed such a tale? Would we not have demanded the proof of our own eyes and ears and touch before we accepted it? Then we hear of Jesus’ second appearance in the upper Room, of Thomas’ change of heart; and finally we get to the punch line, which inevitably leaves us with that dangerous feeling of smugness, self-satisfaction and superiority: “Blessed are those who have not seen, yet have come to believe”.
We feel smug because Jesus is talking about us, isn’t he? We weren’t there in Jerusalem and Galilee in the forty days after the first Easter Sunday. We didn’t have the opportunity of seeing the Risen Lord appear in locked rooms, or of putting our fingers into the marks of the nails and the spear. Yet, the very fact that we are sitting here in church instead of cleaning the car, or playing golf or visiting the family, especially on Low Sunday, marks us out as ‘believers’. And from our Lord’s own lips, we have been labelled as ‘blessed’.
But is it true? We ‘have not seen’ in the physical sense; that bit is true. But do we really believe in resurrection?
Of course we do, you may answer.
We believe in the resurrection of Jesus – although we may have different ideas about what the disciples experienced in Jerusalem and Galilee in the weeks after Jesus was crucified. We may believe in a very physical resurrection body, such as John and Luke describe, one which could be touched, and which could eat fish. Or we may hold with Paul, that ‘flesh and blood cannot share in God’s kingdom’ and so believe that what the disciples saw was a more spiritual resurrection body.
And we may also maintain that we believe in our own resurrection after death – though again we may disagree about how physical or spiritual that resurrection may be. But neither of these beliefs need make any difference to the way we live our daily lives. The one is about accepting (or not accepting) the biblical evidence about what happened in the past. The other is speculating, or accepting the teaching of the Christian church about what might ( or might not) happen to us after physical death.
Neither of these beliefs challenges us to change our present way of life in the way that a belief in resurrection as a present reality would do. A belief in resurrection as a present reality would mean living our lives in the faith that, when we allow things to die – even things we love or value deeply – God will raise them up again to a new life, which is more wonderful, more fulfilling and more permanent than anything which went before. But most of us don’t live our lives that way.
Perhaps we don’t want to live as if we believed in resurrection because to reach resurrection, we first have to go through the experience of death – and most of us are very afraid of death.
We don’t live as if we believe in resurrection, because placing our faith in resurrection involves placing our faith in what is unknown – and most of us would rather have certainty – even a dead certainty!
You can see the lack of belief in resurrection by the way that societies and individuals cling to what is familiar, even if it no longer has life in it; in the way we tend to revere what is traditional, rather than welcome what is new; in the way that unions and professions cling to their restrictive practices; in the reluctance to change political and educational systems which no longer work; and in the way we all look back to a previous ‘golden age’ – no matter how old we are!
And the church is just as bad! For a body supposedly founded on the resurrection experience, we are remarkably bad at letting things die. On the contrary, the church is seen by most people ( insiders and outsiders alike) as an organisation for preserving the status quo rather than exploring the new. Christ said of his own body; “Destroy this temple and in three days I will build it up again”. But how many members of Christ’s present day body, the church, would allow the destruction of any part of it – it’s buildings, its worship, the way it expresses its beliefs, even its hymns – without a pretty good idea of what was going to be put in its place.
As we are reminded during Holy Week, belief in resurrection is not an easy option. Before he was raised up, Christ had to suffer the worst that human life had to offer: betrayal by a friend, desertion by his colleagues and family; arrest; a mockery of a trial, torture, humiliation and death. He was stripped of everything that gave his life meaning: his role as a teacher and healer, his identity as a free human being, his clothing, his dignity, even his awareness of the presence of God. Only through that utter dereliction was he able to come to resurrection.
Most of us ordinary humans would rather not face that experience. All our instincts incline us to do everything we can to preserve ourselves from that sort of hurt; and we protect our emotional stability, our social lives, our economic status, our cherished beliefs and our familiar environment – all the things that give us security – with the same tenacity. However, the Easter story tells us that if we cannot let go in faith and trust, as Jesus did, we cannot experience resurrection. If we cling on to those things, we leave no opening for God’s grace in Christ to work in us.
Many, perhaps most people, will at some time in their lives experience suffering, despair, loss of security, failure, bereavement. Some may appear to be destroyed, all will be marked indelibly with the scars of such experiences. Yet some come through such suffering to a deeper understanding of themselves, a deeper relationship with God, a more profound appreciation of reality. That is resurrection.
As Easter people, we are called to experience resurrection in all the dimensions of our lives. We are called to experience the resurrection of our physical bodies, not simply after death, but also in this life: to recognise in our physical bodies the vehicle by which God is revealed to us, and through which we can reveal God to others; a vehicle which may fail or grow weak sometimes, but which God is constantly renewing for his work, no matter how old or young we are!
We are called to experience resurrection in our minds – to let our old and familiar ways of thinking and feeling die, and to learn to use all the faculties that God has given us – both intellectual, and emotional – in the service of his Kingdom.
We are called to experience resurrection in our institutions, and especially in our religious institutions. This will certainly mean that we will have to allow some things to die – but in Christ we have God’s promise that something new and better will be raised up from that death.
We may experience resurrection and not recognise it, as Mary Magdalene did not recognise Jesus in the garden, and the disciples did not recognise him on the road to Emmaus. We may not at first believe it is possible, like Thomas. We may expect something spectacular, and so not recognise the resurrection experience when it comes. The Anglican monk, Harry Williams, said: “Resurrection occurs to us as we are, and its coming is generally quiet and unobtrusive, and we may hardly be aware of its creative power. It is only later that we realise that, in some way or other, we have been raised to newness of life, and so have heard the voice of the Eternal Word’.
Only when we have the courage to surrender our lives to God will we have that Easter experience, and know true resurrection. Then we will know from our own experience that what was destroyed has been overcome by the creative power of God; that what was hurt has been healed by God’s loving hand; that what was divided has been re-united in Christ; that death and suffering and evil can never have the last word.
Then, like Thomas, we will see the glory of the resurrection life, and say with him, “My Lord and my God”. This Eastertide, may the story of doubting Thomas challenge us to make the hope of resurrection the guiding principle of our lives, and so be raised with Christ to everlasting life.
April 12, 2009
1 Corinthians 15,1-11; Mark 16, 1-8
Some years ago, on Good Friday, The Times reported on a survey by The Spectator in which the diocesan bishops of the Church of England were asked the question: ‘Do you believe in the physical Resurrection of Christ?’ Rather to the surprise of the author, two thirds of them answered ‘yes’. However, about a quarter of the bishops declined to answer ( sensible men! ) and a further three bishops gave what were called ‘more subtle answers’. Nevertheless, this survey prompted the Times’ journalist to draw the conclusion that ‘At least three quarters of the Church of England’s bishops still proclaim a belief in the literal truth of the story of Easter and the physical resurrection of Jesus as described in the Bible.’
However, when you read what the bishops are said to have replied, things are not so clear. The Bishop of Liverpool, James Jones said: “I believe in the physical resurrection of Jesus for both historical and theological reasons. The fact that Jesus appeared to over 500 people at one time shows that it was not a subjective but an objective experience”.
A spokesman for the Archbishop of York said:
“The Archbishop believes that the physical body of our Lord was raised from the dead on the first Easter morning and that it assumed a spiritual form which continued to sustain the Apostles and the early Church until the Ascension”.
A spokesman for the Archbishop of Canterbury said: “Jesus Christ is risen. That is a fact’.
The Bishop of St. Edmundsbury and Ipswich said: “It’s immaterial whether Christ was resurrected in body or spirit” and the Bishop of Bristol said: “I stand by the tradition of the church and St. Paul in particular, that we celebrate at Easter the rising of a spiritual body”.
The article does not record what other comments these bishops and others may have made. However, it records the results of another survey, of the general public by another journal, which showed that one third of 1000 people questioned believes in the biblical version of the resurrection, and half believed there was another explanation. I was not one of the 1000, but if I had been, I would have been a rather uncooperative respondent. Before answering I would have asked ‘Which of the biblical accounts of the resurrection do you mean?’ and ‘What exactly do you mean by resurrection?’
The problem is that we communicate our beliefs about the resurrection of Jesus in words; but words are very inadequate and often misleading things to describe the transcendent reality that is the Easter experience. Whenever you put an experience into words, you are already beginning to interpret it. Moreover, you have to interpret it according to words which reflect your thought forms and already existing beliefs, and those of the culture from which you come.
The biblical accounts of the first Easter began with the experiences of 1st century Jews and Jewesses, whose world view was very different from that with which we operate. They would have been expressed in Aramaic, within a Palestinian Jewish culture. When these experiences were written down, they were written in Ancient Greek, within a Hellenistic Jewish culture. After the fall of Jerusalem, the Jewish influence in the Christian church declined, and Greek ideas came to the fore. The Bible as we know it was then translated into Latin, and finally into English at different periods of English history. Each of these translation processes would inevitably have slightly affected the way the experience was expressed and understood, simply because there is very rarely an exact one for one correspondence between the words of different languages.
Let me just give you one example of how it affects our understanding of the Easter story. The Greek noun ‘resurrection’ amastasir appears hardly at all in the New Testament, and mostly in connection with the general resurrection that some Jews believed would happen at the end of time. When what happened to Jesus is described, verbs are used, and mostly verbs in the passive. That is, the New Testament does not talk about Jesus ‘resurrection’ or even ‘rising’ from the dead, but ‘being raised’ by God from death to heaven. But when we proclaim our faith, we never say ‘Jesus was raised’. always ‘Christ is risen’. Interpretation and translation have altered our understanding.
What is more, there are a number of accounts of the raising of Jesus, and his appearing to people, and these, like the accounts of Jesus’ birth, are contradictory. The earliest account, in Paul’s letter to the Corinthians, speaks of Jesus dying, being buried, and being raised on the third day according to the scriptures. He then appears to Cephas ( Simon Peter ), to the twelve ( note 12 – not 11- even though Judas was supposed to be dead by now! ) then to 500 people at once, then to James, then to all the apostles ( who are they? ) and lastly to Paul himself. There are several things to note about this account. Paul does not mention the women, the tomb, any demonstration of a physical body, and he gives his own appearance of the risen Lord ( at least a year or more after the crucifixion ) exactly the same status as the earlier appearances to the first followers and family of Jesus. What is more, in the same epistle he argues that the body which is raised is a spiritual body, not a physical one, since ‘flesh and blood cannot inherit the kingdom of God’.
The Gospel of Mark, as we heard, records that Mary Magdalene and two other named women go to the tomb in Jerusalem and are told by a young man that Jesus is not there, he has been raised and they are to tell the disciples to go to Galilee to see him. No appearances are described. Matthew has Mary Magdalene and another Mary going to the tomb ( no Salome) to be told by an angel that Jesus has been raised and to tell the disciples to go to Galilee to see him. They then meet Jesus, worship him and the message is repeated. The eleven disciples go to Galilee and Jesus comes to them on a mountain and commissions them to go and baptize in his name.
Luke has an unspecified number of women going to the tomb, to be told by two angels that Jesus has been raised. They are reminded of Jesus’ predictions of his resurrection, and go back to tell the disciples. Mary Magdalene and others are now named. They tell the disciples who don’t believe them. Peter goes to see the tomb, and sees the grave clothes lying but no body. The first appearance of Jesus is to Cleopas ( a hitherto unknown disciple ) and his companion on the way to Emmaus. It comes in the context of the exposition of Scripture and the breaking of bread. Jesus then appears to the disciples and others in Jerusalem and tells them to touch him and see he has flesh and bones, and he then eats a piece of cooked fish before them. He then tells them to wait in Jerusalem for the Holy Spirit ( no trip to Galilee! ) and then takes them to Bethany, from where he is carried up to heaven. This last story is repeated in the beginning of Acts, except there it is Mt. Olivet near Jerusalem, and happens after 40 days. The coming of the Spirit happens several days later, on the feast of Pentecost.
In John’s Gospel, Mary Magdalene alone goes to the tomb and finds the stone rolled away. She calls Peter and the Beloved Disciple who run to the tomb. Peter enters the tomb and sees the grave clothes, as does the Beloved Disciple, who believes ( in what is not specified). It is specifically said that the disciples did not yet understand the scripture that he must rise up.( John uses the active verb ). Jesus then appears to Mary, and tells her he is ascending to God ( not that he has risen! ) That evening, Jesus appears to the disciples in Jerusalem through a locked door, and shows them his feet and side. He then breathes on them and gives the holy Spirit. (no separate Pentecost gift ) He appears again a week later the same way, through locked doors, and convinces Thomas to believe. The final chapter of John (which many scholars believe to be a late addition ) records an appearance of Jesus by the Sea of Galilee to Simon, Thomas, Nathanael, James and John and two other disciples. This involves a fishing trip similar to one described before the calling of the disciples in Luke’s gospel. The disciples do not at first recognise Jesus. They share a meal of fish and bread. This is described as the third appearance, but seems very like a first encounter with the risen Lord. Peter is then forgiven for his denial, and commissioned to lead the church and the manner of his death is predicted.
So, when people say they ‘believe in the physical resurrection of Christ as described in the Bible’ which of these accounts are they referring to? Quite apart from the discrepancies in the appearances, there are inconsistencies in the descriptions of the burial and the tomb that make it inconceivable that what is being described is an objective historical occurrence.
Rather, I believe, as do many Christian theologians whose judgement I trust, that the Scriptures attempt to communicate, in symbol and myth, reworking the religious traditions of Judaism in the form known as midrash, the experience of the first disciples of Jesus, men and women, that we know as ‘the resurrection’.
This experience was real. We know that by its effects: by the change in the people who were the first members of the Christian Church from frightened men and women who ran home and hid, to those who were prepared to face persecution and death for their faith in Jesus as their Lord; by the change in them from orthodox Jews who held that the ‘Lord our God is one’ to followers of a new ‘Way’ who preached that Jesus of Nazareth had been taken up into God; by the change in them from those who shunned contact with non-Jews to those who preached the Jewish Messiah to all the known world; from those who saw death on a cross as a sign of separation from God to those who saw it as the gateway to eternal life in God’s presence.
So the proper question to ask of the Easter narratives in the Bible is not ‘Did it really happen?’ expecting answers in terms of things that can be experienced by the senses and measured in human terms. Rather the questions we need to ask of the Scriptures are :What was the experience of those first disciples, especially Peter, Paul and Mary Magdalene, that led to the dramatic change in them? What was it about Jesus of Nazareth that demanded his story be written and interpreted in terms of the sacred traditions and apocalyptic traditions of the Jewish people? What convinced these people that Jesus the carpenter from Nazareth who died as a criminal in a Roman crucifixion, engineered by his enemies in the Jewish hierarchy, could be acclaimed as the Messiah, the Son of Man, the Suffering Servant, the righteous prophet, the priest of the line of Melchizedek, the Lamb of atonement, the Logos of God described in the Jewish sacred writings.
Moreover, what was the experience of those first disciples that enabled them to communicate their beliefs with such conviction to people from the Greek and Roman cultures of their time, and for that same conviction to be passed on to other people from totally different cultures down two thousand years and across the globe until our own time, so that Jesus has become the way to God for us, shows us the truth about God and enables us to share in the life of God now and after death? These are questions that go beyond the arguments about what literally happened into the realm of the eternal and the transcendent – the world of the Spirit.
If I am asked: Do you believe in the Resurrection?, I would answer: Yes. I believe that Jesus was raised after his death to glory with God. If I was asked if the disciples saw the risen Lord? I would again answer: Yes. I believe that at some time after the crucifixion (not necessarily on the third day, or after 3 days and nights, since that is ‘religious time’ ) the disciples saw Jesus in his exalted and glorified body, and that this was an experience shared by many people, some of whom are named in different parts in the New Testament and some of whom are anonymous. If I am asked if I believe that Jesus is alive? I would answer: Yes, in the same way that I believe all of us who have faith in his revelation of God will continue after physical death in a life that death has no power to extinguish.
What I do not believe in is that somehow the corpse of Jesus was resuscitated after lying in a grave for about 36 hours. I do not believe that his physical body escaped past a large stone from a tomb, passed through closed doors, ate fish and bread and was finally removed from this planet to an existence in some other part of this universe or outside it. I cannot believe that, because it is meaningless in terms of my beliefs about human life and death, about the physical universe and about the nature of God and God’s interaction with human beings.
At one time, the symbols of angels and the tomb, the stone rolled away, the stories of the body that was revived on the third day, the conversations with the disciples, the touching of wounds, eating bread and fish, expounding the scriptures, passing through doors, being in two places at the same time were powerful vehicles of the truth of the resurrection for ordinary people. I don’t believe, if we insist on taking them literally, that they are any more.
For those of us brought up within the Church, these symbols still carry a powerful message of the truth of God which Jesus showed us. But if we are to continue to bring that truth to many in our generation and the generations to come, we will need to engage once again in the task of translation, not just of the language but also of the symbols, so that new generations will be able to say: We believe in the Resurrection of our Lord Jesus Christ’ and will be empowered by their belief to live his resurrection life.