Posts tagged ‘Easter’
Resurrection Trouble
Easter is hopeful and scandalous all at the same time. It is scandalous because its message insists that what we think we know about death – that it is inescapable – has been escaped by Jesus. It is hopeful because there is something about death’s demise that strikes in us a chord of longing.
Sadly, the message of Easter – that Christ has risen in space and in time and in His body – has often been reduced to little more than a message about general hope for tomorrow and a slightly more spiritual-sounding non-descript existence after death. But it was not this way in the beginning. As N.T. Wright explains:
Death is the last weapon of the tyrant, and the point of the resurrection, despite much misunderstanding, is that death has been defeated. Resurrection is not the redescription of death; it is its overthrow and, with that, the overthrow of those whose power depends on it. Despite the sneers and slurs of some contemporary scholars, it was those who believed in the bodily resurrection who were burned at the stake and thrown to the lions. Resurrection was never a way of settling down and becoming respectable.
The resurrection caused trouble in that world – and it can still cause trouble in this world.
To the tyrant who murders to secure your power – the resurrection will destroy you.
To the disease that saps and sucks the life out of bodies – the resurrection will undo you.
To the hopelessness and helplessness and grief that can set in when a loved one dies – the resurrection will conquer you.
To the devil himself – the resurrection has already defeated you.
This is what we mean when we declare, “Christ is risen.”
And He has, indeed. Alleluia.
Why We Need Easter
In an article for The Washington Post, Emma Pattee writes about how the COVID-19 pandemic has brought us face-to-face with the reality of our mortality:
You probably remember where you were that day in March when you first realized that the novel coronavirus was something …
I remember where I was: driving to the gym for a Mommy & Me boot camp.
I pulled up to a red light and locked eyes with my 6-month-old baby in the rearview mirror. I felt unsettled and scared. I had an inexplicable urge to go home, and also to call everyone I knew and check on them. Yet nothing had happened. I was safe, healthy and employed. At that point, in mid-March, I was more likely to die of a car accident than of contracting covid-19 …
That eerie uncomfortable feeling has been described as grief. As fear. Or anxiety. But Sheldon Solomon, a social psychologist and professor at Skidmore College, has a more robust explanation: It is the existential anxiety caused by reminders of our own mortality.
Simply put, to function as a conscious being, it’s imperative that you be in denial about your impending death. How else would you go about the mundane aspects of your daily life – cleaning the gutters, paying the bills, sitting in traffic – if you were constantly aware of the inevitability of your own death?
Ms. Pattee goes on to cite studies that have found that we seem to be hardwired to fear death and to avoid thinking about it:
A neurological study was published in 2019 about a mechanism in the brain that avoids awareness of a person’s own mortality and that categorizes death as something unfortunate that happens to other people. …
An Israeli study showed some participants a flier about death anxiety and others one about back pain. When subjects were then offered an alcoholic beverage, one-third of the death flier group bought alcohol vs. one-tenth of the back-pain group.
We don’t like death. And the day we celebrated yesterday – Easter – gives us an answer as to why.
Scripture’s story is that we were created not to die, but to live. But when our first parents, Adam and Eve, fell into sin, they reaped the wage of sin, which is death (Romans 6:23). But this wage disordered the way creation was designed to be. It was designed to be filled with life – not marred by death.
Our dislike and fear of death, then, can be rightly said to be a yearning for the way we know things “should be.” We should not have to mourn the loss of our loved ones. We should not have to struggle and suffer through a pandemic. We should not have to endure horrific acts of violence that lead to death like wars and mass shootings. We should not have to deal with death. We can sense that dealing with death is, in some way, profoundly unnatural.
This is why we need Easter. Easter is the beginning of a return to the way they were always supposed to be. As Timothy Keller puts it in his book Hope in Times of Fear:
The resurrection was indeed a miraculous display of God’s power, but we should not see it as a suspension of the natural order of the world. Rather it was the beginning of the restoration of the natural order of the world, the world as God intended it to be.
In other words, death is wrong. Resurrection is right. Life is what the world was designed for, which is why it’s what we yearn for. And our yearnings will be fulfilled.
Christ’s resurrection is not only a feat against death, but a forecast that death will not have the last word. Christ’s resurrection, the apostle Paul says, is a “firstfruits” of our own resurrections (1 Corinthians 15:20). As Christ is risen, we will rise. And death will die. This is the message and the promise of Easter.
I hope you celebrated Easter well yesterday. And I hope you’ll hold on to all that Easter is today – and every day.
Resurrection Hope
Credit: Burne Jones, 1890 / Picture by Martin Beek / Flickr
Christ is risen! These words are needed now more than ever in our world. As the death toll continues to climb from COVID-19 and the virus continues to spread, although thankfully at a slower pace than it has, we need to be reminded that no affliction or adversity, no trial or torture can put Christ back in the grave. The grave is empty and, because it is, our hope is secure.
In one of the most famous chapters in the Bible, the apostle Paul speaks about the hope we have because of Easter:
If Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are of all people most to be pitied. But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. (1 Corinthians 15:17-20)
Paul refers to Christ’s resurrection as “the firstfruits of those who have fallen asleep.” In other words, those who have died or will die in Christ have the assurance that they too will one day be raised to live with Christ forever. Christ’s resurrection on Easter is a preview of our easters when He returns.
Martin Luther, in a series of seventeen sermons he preached in 1533 on 1 Corinthians 15, offers these comments on Paul’s words:
Because Christ is risen and gives us His resurrection against our sin, death, and hell, we must advance to where we also learn to say: “O death, where is thy sting?” [1 Corinthians 15:55] although we at present see only the reverse, namely, that we have nothing but the perishable hanging about our neck, that we lead a wretched filthy life, that we are subject to all sorts of distress and danger, and that nothing but death awaits us in the end.
But the faith that clings to Christ is able to engender far different thoughts. It can envisage a new existence. It can form an image and gain sight of a condition where this perishable, wretched form is erased entirely and replaced by a pure and celestial essence. For since faith is certain of this doctrine that Christ’s resurrection is our resurrection, it must follow that this resurrection is just as effective in us as it was for Him – except that He is a different person, namely, true God. And faith must bring it about that this body’s frail and mortal being is discarded and removed and a different, immortal being is put on, with a body that can no longer be touched by filth, sickness, mishap, misery, or death but is perfectly pure, healthy, strong, and beautiful …
God did not create man that he should sin and die, but that he should live. But the devil inflicted so much shameful filth and so many blemishes on nature that man must bear so much sickness, stench, and misfortune about his neck because he sinned. But now that sin is removed through Christ, we shall be rid of all of that too. All will be pure, and nothing that is evil or loathsome will be felt any longer on earth. (AE 28 202-203)
Luther’s final words beautifully summarize the hope of Easter: “All will be pure, and nothing that is evil or loathsome will be felt any longer on the earth.” As we continue to struggle through these evil and loathsome days of pandemic, I’m looking forward to that day!
Christ is risen! Nothing can change that and no pandemic can outlast that.
The Coronavirus Continues to Spread
The coronavirus outbreak continues to spread – rapidly. Yesterday’s update from the Washington Post is worth citing:
A northwest Oregon resident has tested positive for coronavirus with no known history of travel to countries severely affected by the outbreak and no known contact with infected individuals, state health officials said Friday.
The case, in Washington County, marks the third case of unknown origin in the United States and indicates that the virus is spreading. It is also the first coronavirus case in Oregon …
Earlier Friday, health officials in Santa Clara County, Calif., said a 65-year-old resident also had a case of coronavirus with unknown origin – becoming the second U.S. case of community transmission. The nation’s first community-transmission patient was a woman in Solano County, about 90 miles away.
The World Health Organization on Friday raised its risk assessment of the coronavirus to “very high,” citing the risk of spread and impact. WHO officials said their assessment – the highest level short of declaring a global pandemic – doesn’t change the approach countries should take to combat the virus but should serve as a “wake up” and “reality check” for countries to hurry their preparations.
The U.S. stock market fell for the seventh straight day amid fears of global economic damage from the escalating outbreak, and the Federal Reserve took the unusual step of issuing a statement to reassure Americans.
“The fundamentals of the U.S. economy remain strong. However, the coronavirus poses evolving risks to economic activity,” Fed Chair Jerome H. Powell said. “The Fed is closely monitoring developments and their implications for the economic outlook. We will use our tools and act as appropriate to support the economy.”
It is sobering to realize that despite all our modern medical advances and all our yeoman’s efforts at containment, the world still stands relatively defenseless against a virus that carries with it a startling mortality rate of, at present, 2.3% – a rate that far outpaces the mortality rate of the seasonal flu, which sits at around .1%.
This past Wednesday, the Christian Church began its observance of the liturgical season of Lent, which kicked off with Ash Wednesday. In churches across the world, the words God once spoke to Adam after he fell into sin were repeated to the faithful: “Dust you are and to dust you will return” (Genesis 3:19). These grim words are meant to call us to reflect on our own mortality. Death is inescapable. The mortality rate associated with the coronavirus may be at 2.3%. The mortality rate of humanity itself sits at 100%. As President Kennedy said in a famous speech at American University in 1963, “We are all mortal.” Our problem, it turns out, is bigger than any virus. Our problem is our very selves.
I am deeply grateful that scientists and medical professionals across the world are working tirelessly to quickly identify, contain, and develop a vaccine against the deadly coronavirus. I am thankful that governments are taking the needed – and often ambitious – steps to combat the virus’s spread. But the coronavirus epidemic should serve as yet another reminder of just how fragile life really is. The culmination of Lent into Easter, however, is a promise of just how powerful Jesus’ life really was. A deadly disease is just no match for an empty tomb. And in a world where the headlines smack of death, that’s the kind of life we need.
Sri Lanka, Persuasion, and Resurrection
Credit: Ronald Saunders / Flickr
There is this telling line that describes the way in which the apostle Paul conducted his ministry: “Every Sabbath he reasoned in the synagogue, trying to persuade Jews and Greeks” (Acts 18:4). Paul, when it came to sharing the gospel, sought to persuade. And, by all accounts, he was quite successful. What began a small group of hundreds of Christians in the first century now numbers 2.18 billion.
The Christian faith has always had an affinity for persuasion. There is a whole subset of Christian teaching categorized as “apologetics,” which is meant to defend the faith against those who would attack its integrity and persuade those who question its credibility. Indeed, persuasion is critical to the Christian mission. Christians are called to make winsome, reasoned, intelligible arguments as to why Jesus is the Messiah in the confidence that God’s Spirit will bring people to faith in Jesus as the Messiah.
Not everyone, however, operates in this way of persuasion.
Last Sunday, as Christians in Sri Lanka were celebrating the resurrection of Christ, a spate of coordinated, terrorist attacks were launched by nine suicide bombers at three churches and three hotels in the island nation’s capital, Colombia, killing around 250. There were warnings in the days and weeks before the attacks, which Sri Lankan officials failed to heed. One of the suicide bombers had been previously arrested, but was then released. ISIS has claimed responsibility for the attacks, although the extent to which the terror group was involved remains unclear.
Tragically, these kinds of attacks have become unsurprising. In 2017, 18,814 people were killed in terrorist attacks worldwide. This represents a whopping 27% decline in deaths from the year before. Many, many people have lost their lives in these acts of evil.
Behind terrorism lies an ideology that those who disagree with you, whether their disagreement be theological, philosophical, ideological, or political, cannot and are not to be persuaded. Instead, they are to be defeated and destroyed. This way of thinking is as horrifying as it is frightening. But it is also, ultimately, unsuccessful.
At the dawn of the third century, when Christians were being severely persecuted by the Romans, a church historian named Tertullian famously wrote to the Church’s persecutors:
Your cruelty, however exquisite, does not avail you; it is rather a temptation to us. The oftener we are mown down by you, the more in number we grow; the blood of Christians is seed.
And seed it was. When Tertullian wrote these words, there were around 19,000 Christians in Rome, about 4% of the city’s population. 50 years later, that number had grown to 78,000, around 17% of the city’s population. By the year 300, there were nearly 300,000 Christians in Rome, which constituted over 66% of the city’s population. Christians were killed. But the Christian Church could not be stopped. The persecutors’ terrorizing overtures were unsuccessful.
As it was in Tertullian’s day, so it is in our day. The threats of those who despise Christians are simply no match for the persuasive and attractive truth of Christianity. Those who lost their lives in Sri Lanka while worshipping the risen Savior on Easter are not extinguished. They are simply now waiting – waiting for the One who, on the Last Day, will call forth their bodies from their graves. To quote Tertullian once more:
The resurrection of the dead is the Christian’s trust … Life is the great antagonist of death, and will in the struggle swallow up for salvation what death, in its struggle, had swallowed up for destruction.
A terrorist may be able to take a life with a bomb, but he cannot extinguish that life for eternity. Just like some soldiers, a long time ago, were able to take a life with a cross, but they could not extinguish that life for longer than three days. Of this we are called to persuade people. Of this I am fully persuaded.
Christ is risen. And because He has risen, Sri Lankan Christians will rise. And so will we.
The Rebuilding of Notre Dame and the Resurrection of Jesus Christ
The world watched in horror as a medieval Gothic treasure was wrecked last Monday when flames ripped through Notre Dame Cathedral in Paris. Parts of the building, the construction of which began in 1163, still stand. But much of the roof, which was made out of timber and original to the structure, along with the cathedral’s grand spire, also made out of wood and iron and rebuilt in 1844, is no more.
Reports indicate that many of the cathedral’s priceless relics, including what is claimed to have been the crown of thorns Jesus wore during His crucifixion, were rescued from the blaze. Other relics, like a supposed piece of Jesus’ cross, may not have been so fortunate. Its status is still unknown. Parisians, Catholics, Protestants, and countless others across the world are still coming to terms with how a landmark as staid and majestic as Notre Dame – which withstood everything from the French Revolution and its virulently anti-Theist cult of reason to Hitler’s invasion of Paris and his order, thankfully disobeyed by one of his generals, to trigger explosives placed inside the grand façade – could come crashing down due to an accidental fire, likely triggered by an electrical short circuit.
The French president, Emmanuel Macron, vowed to rebuild the cathedral under an ambitious timeline. “We will rebuild Notre Dame even more beautifully and I want it to be completed in five years,” the president said in an address last Tuesday. This is indeed a highly aggressive timeline and one of which many experts are skeptical, suspecting that the rebuilding may take decades instead of years. When the structure was first built, it took 182 years to complete.
Jesus, as He began His public ministry, gazed upon the temple in Jerusalem, which would have been the ancient Jewish version of Notre Dame, and declared, “Destroy this temple, and I will raise it again in three days” (John 2:19). Apparently, President Macron’s ambitious building timeline has nothing on Jesus. The temple had already been rebuilt once after being destroyed by the Babylonians in 586 BC. Herod the Great had begun a restoration and expansion of the temple in 20 BC, which continued into Jesus’ day. So, you can imagine the incredulity of those listening when Jesus declared that He could rebuild the temple from the ground up in three days. This is why the people responded, “It has taken forty-six years to build this temple, and You are going to raise it in three days” (John 2:20)? But, of course, there’s a secret that the people listening to Jesus do not yet know or understand that John happily lets us in on: “The temple He had spoken about was His body” (John 2:21).
Yesterday, Christians all over the world celebrated the truth that Jesus’ building project was a stunning success. He did at the end of His public ministry precisely what He said He would do at the beginning of His public ministry. His body was crushed on a cross. But in three days, He was not only rebuilt, He was resurrected. Because of Him, even as the storied nave of Notre Dame sat sadly empty yesterday as a house of worship, hearts across the world were full of joy in celebration of the One who is to be worshiped.
When Notre Dame burned, the world lost a precious space. But Christians did not lose their Christ. And Christ did not lose His Church. In the words of the old hymn:
Built on the Rock the Church doth stand,
Even when steeples are falling;
Crumbled have spires in every land,
Bells still are chiming and calling,
Calling the young and old to rest,
But above all the soul distressed,
Longing for rest everlasting.
Work on Notre Dame began 856 years ago because of this promise. May work begin again on this grand old lady for this same reason.
The Resurrection of Jesus in History
Yesterday, Christians around the world gathered to celebrate the defining claim of their faith: the resurrection of Jesus Christ from the dead. The apostle Paul is very frank in his estimation of the importance of Christ’s resurrection:
If Christ has not been raised, our preaching is useless and so is your faith … And if Christ has not been raised, your faith is futile; you are still in your sins. (1 Corinthians 15:14, 17)
Paul places the full weight of Christianity’s reality and practicality on the resurrection’s actuality. If the resurrection is not a historical fact, Paul declares, then the whole of the Christian faith is foolish.
But how can we decipher whether or not the resurrection happened historically? N.T. Wright, in his seminal work, The Resurrection of the Son of God, notes that the empty tomb of Jesus combined with appearances from Jesus offers a compelling testimony to the historicity of the resurrection. If only there was only an empty tomb, Christians would not have been able to claim that Jesus rose from the dead. Likewise, if there were only phantasms of someone who looked like Jesus, Christians could not have claimed a resurrection.
Wright explains the power of this combination thusly:
An empty tomb without any meetings with Jesus would have been a distressing puzzle, but not a long-term problem. It would have proved nothing; it would have suggested nothing, except the fairly common practice of grave-robbery … Tombs were often robbed in the ancient world, adding to grief both insult and injury.[1]
Indeed, grave robbery was so common in the ancient world that emperor of Rome shortly after the time of Jesus, Claudius, issued an edict meant to intimidate anyone who would consider pillaging tombs:
Ordinance of Caesar. It is my pleasure that graves and tombs remain undisturbed in perpetuity … If any man lay information that another has either demolished them, or has in any other way extracted the buried, or has maliciously transferred them to other places in order to wrong them, or has displaced the sealing or other stones, against such a one I order … the offender be sentenced to capital punishment.[2]
Apparently, the problem of grave robbery had become so pervasive that Claudius saw no other recourse to end it than to threaten capital punishment for it. Wright consequently concludes:
Nobody in the pagan world would have interpreted an empty tomb as implying resurrection; everyone knew such a thing was out of the question.[3]
Wright continues by noting that mere appearances of Jesus alone could also not make a case for a resurrection:
‘Meetings’ with Jesus, likewise, could by themselves have been interpreted in a variety of ways. Most people in the ancient world … knew that visions and appearances of recently dead people occurred … The ancient world as well as the modern knew the difference between visions and things that happen in the ‘real’ world.[4]
It is only the combination of an empty tomb along with multiple appearances of Christ that could have given rise to the idea that Christ had, in actuality, risen from the dead. This is part of Paul’s point when he writes that Christ “appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep” (1 Corinthians 15:6). Paul knows that one person can suffer a delusion of a resurrection. It is much more difficult for 500 people to have the same delusion. And in case anyone has any questions about what these 500 saw, Paul notes that most of them are still living. People can simply go ask them.
With all of this being said, a primary objection to the historical veracity of the resurrection remains, which is this: dead people tend to stay that way. I have never – and I would guess that you also have never – seen a dead person come back to life. So how can we accept something as fact in the past when we cannot repeat it in the present?
Again, N.T. Wright offers two helpful thoughts. The first is that history, by its very nature, is the study of that which is unrepeatable:
History is the study, not of repeatable events as in physics and chemistry, but of unrepeatable events.[5]
In other words, just because we cannot – and, in many cases should not – repeat historical events – such as the crash of the Hindenburg, the sinking of the Titanic, or the horrors of the Holocaust – does not mean that they did not happen. To apply a standard of “repeatability” to the resurrection in order to accept its truthfulness is to apply a standard by which no other happening in history could be deemed true.
But second, and even more importantly, Wright explains that the early Christians themselves would agree that dead people stay dead! This is what makes their claim that there was a dead person who did not stay that way all the more astounding:
The fact that dead people not ordinarily rise is itself part of early Christian belief, not an objection to it. The early Christians insisted that what had happened to Jesus was precisely something new; was, indeed, the start of a whole new mode of existence, a new creation. The fact that Jesus’ resurrection was, and remains, without analogy is not an objection to the early Christian claim. It is part of the claim itself.[6]
The early Christians fully understood that what they were claiming was radically unique. But they claimed it anyway. Whatever one may think of the historicity of the resurrection, one must at least admit that the biblical witnesses saw something and experienced something that they could explain in no other way than in a bodily resurrection from death.
These considerations, of course, do not constitute an airtight or empirically verifiable case that the resurrection did, in fact, happen. But history rarely affords us such luxuries. Nevertheless, these considerations do present us with a case that makes the resurrection, according to the normal canons of history, highly probable and worthy of our consideration and, perhaps, even our embrace. There is enough evidence that we must at least ask ourselves: has Christ risen? And the answer of not only Scripture, but of history, can come back, with sobriety and credibility: Christ is risen!
Which is why, 2,000 years later, Easter is still worth celebrating.
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[1] N.T. Wright, The Resurrection of the Son of God (Minneapolis: Fortress Press, 2003), 688.
[2] Ibid., 708-709.
[3] Ibid., 689.
[4] Ibid., 689, 690.
[5] Ibid., 686.
[6] Ibid., 712.
The Austin Bombings Come To An End
Credit: Eric Gay / AP
The city of Austin is breathing a sigh of relief. After a total of five explosions spread over 19 days, the man responsible for planting nail-filled bombs wrapped in innocent looking parcels on porches and sidewalks all over the city blew himself up as police officers were closing in to apprehend him near a northside Austin hotel in the early morning hours of last Wednesday.
The bomber turned out to be 23-year-old Mark Anthony Conditt from Pflugerville – a northeastern suburb of Austin. According to his grandmother, he came from a tight-knit family, was homeschooled, and later attended Austin Community College, but did not graduate.
His family is shocked by his crimes and released a statement that reads, in part:
We are devastated and broken at the news that our family could be involved in such an awful way. We had no idea of the darkness that Mark must have been in … Right now our prayers are for those families that have lost loved ones, for those impacted in any way, and for the soul of our Mark. We are grieving and we are in shock.
There is no other word to describe Mark Conditt’s actions but “evil.” Human depravity was on full display in this man’s attacks. Thus, as our nation grapples with this sickening spate of bombings, it is worth it for us to reflect on the dangers of and collateral from human sin. Here, then, are three thoughts on sin and its consequences.
Sin defies logic.
Following the Las Vegas shooting, when the motive of the gunman began to elude – and, to this day, still eludes – investigators, I wrote:
The questions of “why” will always be, in some sense, unanswerable – even if a motive is discovered and a record of the assailant’s thinking is uncovered … Sin never leads people to act sanely.
What was true then is still true now. Even as law enforcement officials continue to try to untangle this bomber’s motives, it remains unfathomable how any grievance, any grudge, or any goal could drive anyone to commit these kinds of monstrous, and seemingly random, crimes. And yet, what feels utterly inscrutable has a strange way of becoming tragically possible when the darkness of human depravity collides with the astounding faculties of our God-given rationality. Sin corrupts and darkens minds. It makes the unthinkable, reasonable and the ghastly, justifiable. Mark Conditt’s actions are a consummate case-in-point.
Sin desires death.
The apostle Paul writes, “The wages of sin is death” (Romans 6:23). We can be tempted to excuse the apostle’s words here as a bit of hyperbole until we are confronted with a case like this. The bomber’s sin took the lives of two innocent people and, ultimately, his sin cost him his own life. Sin has a cunning way of leading us down a corridor to catastrophe before we even realize what is happening. The alcoholic who poisons his liver, the reckless driver who is killed in an accident, and the despot who commits genocide against his own people are only a few examples of just how slippery the slope can be from sin to death. And it’s awfully tough to stop ourselves halfway down the slope. This is why it’s best not even to start down it. The Psalmist says of God’s righteousness: “Your righteousness is like the highest mountains” (Psalm 36:6). Let’s stay on the summit and off of the slopes.
Sin doesn’t succeed.
This bomber saw five of his devilish devices detonated. He did not succeed, however, in taking five lives. This bomber thought he could perpetually terrorize a city. His plans were frustrated, however, by law enforcement officials who deserve our gratitude. This bomber’s sin got cut off and cut short again and again. He did not succeed – at least not as much as he wanted to.
Sadly, the fact remains that two lives are still lost because of Mark Conditt. There is a 39-year-old father, Anthony Stephan House, who won’t be coming home to his 8-year-old daughter because of this bomber. There is a 17-year-old aspiring musician, Draylen Mason, who will never get to experience college life at the University of Texas because of this bomber.
Even in these tragic cases, however, sin’s victory is tenuously temporary. The Christian Church will celebrate this Sunday that Christ has conquered death. And because Christ is risen, we too will rise. To quote, once again, the apostle Paul: “Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep” (1 Corinthians 15:20). Nails on a cross could not hold Christ down. And by faith in Him, nails from a bomb cannot take victims out.
This week, we can take comfort in these words: Christ is risen.
Death Is Dying
Even as we celebrated Easter yesterday, it was difficult not to be burdened by the death we see around us every day. This past Sunday, 44 worshipers lost their lives at St. George Church in Tanta and St. Mark’s Cathedral in Alexandria, both in Egypt, when ISIS suicide bombers detonated themselves in the middle of these churches’ Palm Sunday worship services. Closer to home, in San Bernardino, a man signed himself into an elementary school at the front desk and then proceeded to walk into the classroom where his estranged wife was teaching and fatally shoot her while also wounding two students, one of whom later died from the injuries he sustained. After his shooting spree, he took his own life. Then, of course, earlier this month, there were the sarin gas attacks by the Assad regime against his own people in northwestern Syria. Death is all around us.
And this is why I am so glad we get to celebrate Easter.
The story of Easter is a story of many things. It is a story of joy, as the people close to Jesus realize the man who they thought was dead has risen. It is a story of fear, as the women who come to the tomb that first Easter morning encounter angelic beings who startle and scare them with their fantastic message. But it is also a story of subversion. It is a story of subverting all those who prefer death to life.
N.T. Wright explains the subversive nature of Easter well:
Who…was it who didn’t want the dead to be raised? Not simply the intellectually timid or the rationalists. It was, and is, those in power, the social and intellectual tyrants and bullies; the Caesars who would be threatened by a Lord of the world who had defeated the tyrant’s last weapon, death itself; the Herods who would be horrified at the postmortem validation of the true King of the Jews.[1]
In a world where terrorist attacks, school shootings, and chemical bombings instill fear into all who see and hear about them, the resurrection of Jesus reminds us that, in the words of the prophet, “no weapon forged against [us] will prevail” (Isaiah 54:17), even if these weapons kill us, for “the one who raised the Lord Jesus from the dead will also raise us” (2 Corinthians 4:14). A tyrant may kill us. But God will raise us. This is Easter’s promise. And this is why it is so good to celebrate Easter at a time like this. For Easter reminds us that even if this world full of death, we need not fear. Christ has risen. And because He has risen, we will rise.
Take that, death.
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[1] N.T. Wright, Surprised by Hope (New York: HarperOne, 2008), 75.
Blessed Are Those Who Mourn
The women on that first Easter went to the tomb to mourn. They went to mourn the loss of their friend. They went to mourn the loss of, for one of the women, a family member. They went to mourn the loss of hope. Of course, when they arrived the tomb, they got something they had never bargained for. They were greeted by a glorious being with an unlikely message: “Do not be afraid, for I know that you are looking for Jesus, who was crucified. He is not here; He has risen, just as He said” (Matthew 28:5-6).
It was on Easter morning that these women, to use the words of the prophet Jeremiah, had their “mourning [turned] into gladness” and received “comfort and joy instead of sorrow” (Jeremiah 31:13).
Mourning may not be pleasant, but it is needed. In many ways, I would argue that we don’t mourn enough. At funerals, rather than addressing the reality of death, people will often try to dull the pain of a loss by casting the service in terms of a celebration of the person who has died. A eulogist will say something like, “This person wouldn’t have wanted us to be sad!” Mourning, which is nothing other than the natural and inescapable response to something as heinous as death, is dismissed, downplayed, and depressed in favor of a skin-deep smile.
To make matters worse, when we are not mourning something as intense as the loss of a loved one, we can wind up jettisoning mourning altogether. We not only try to moderate our mourning, we can replace our mourning with something different entirely.
There is plenty that should command our mournfulness. Greed, corruption, malfeasance, and general godlessness should pain us all. Sadly, rather than mourning these things, we often trade mourning for grumbling. This seems especially true in the political arena. We grumble about health care. We grumble about immigration. We grumble about political constituencies that are not our political constituencies. But replacing mourning with grumbling is dangerous.
The ancient Israelites were experts at grumbling. Exodus 16:2 says, “In the desert the whole community grumbled against Moses and Aaron.” Numbers 14:2 repeats the same refrain: “All the Israelites grumbled against Moses and Aaron, and the whole assembly said to them, ‘If only we had died in Egypt! Or in this wilderness!’” The ancient Israelites were experts at grumbling. But their grumbling carried with it consequences. The Psalmist recounts the story of Israel during her wandering in the wilderness and says: “They grumbled in their tents and did not obey the LORD. So He swore to them with uplifted hand that He would make them fall in the wilderness” (Psalm 106:25-26). The apostle Paul admonishes his readers to “not grumble, as some of [the Israelites] did – and were killed by the destroying angel” (1 Corinthians 10:10). Clearly, God has little time or tolerance for grumbling. Why? Because grumbling leads nowhere good. It leads to rebellion. The Israelites grumbled about God and then built a golden calf in rebellion against God. It leads to revenge. Cain grumbled about his brother Abel’s sacrifice to God right before he killed his brother. Grumbling leads to sin. James puts it quite succinctly when he writes, “Don’t grumble against one another, brothers and sisters, or you will be judged” (James 5:9).
There is plenty for us, in our day, to mourn. But sincere mourning over sin is quite different from self-righteous grumbling against sinners. One perpetuates sin by doing little more than whining about it. The other fights sin by asking the Lord to rescue us from it.
In a world filled with grumbling, may we remember how to mourn. And may we also believe Christ’s promise: “Blessed are those who mourn, for they will be comforted” (Matthew 5:4). Mourning, Jesus says, is blessed. Grumbling, Scripture warns, is condemned. Let’s make sure we’re doing what God blesses rather than falling prey to what He condemns.
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