Source: The Wall Street Journal
When was the last time you felt stressed out by Easter? So much Easter shopping to do, so many Easter cards to write, so many Easter gatherings to attend. Not to mention the endless stream of Easter commercials on television and online, the nearly unavoidable Easter-themed movies and all those tacky Easter sweaters that you’re forced to wear every spring. And don’t forget the travails of setting up the annual Easter tree and stringing Easter lights on your house.
Every year you lament how overly commercialized Easter has become. Can the holiday get any more money-oriented? You feel that way every year, don’t you?
Of course you don’t.
That is because Easter has stubbornly resisted the kind of commercialization, commodification and general crassification that long ago swallowed up the celebration of Christmas, at least in the U.S. Here’s a confession: It’s reached the point where I have begun to, yes, dread the Christmas season, and it can be fairly stated that I now dislike Christmas. By that I mean the commercial complex that has grown up around the holiday. (The Feast of the Nativity is another story. That I love.)
So how has Easter—with some notable exceptions, like ever-expanding Easter baskets with more and more expensive gifts for the kids—maintained its relative religious purity?
Mainly, I would say, because of its subversive religious message: Christ is risen.
That is quite a statement. And it’s one that non-Christians can readily grasp, even if they don’t believe it. Jesus of Nazareth, the man whose followers claim that he healed the sick, stilled storms, raised people from the dead and made the poor the center of his ministry, was crucified under the orders of Pontius Pilate and died an agonizing death in Jerusalem. Then, as his followers believe—myself included—after three days in the tomb, he rose from the dead.
If you don’t believe in the Resurrection, you can go on living your life while perhaps admiring Jesus the man, appreciating his example and even putting into practice some of his teachings. At the same time, you can set aside those teachings that you disagree with or that make you uncomfortable—say, forgiving your enemies, praying for your persecutors, living simply or helping the poor. You can set them aside because he’s just another teacher. A great one, to be sure, but just one of many.
If you believe that Jesus rose from the dead, however, everything changes. In that case, you cannot set aside any of his teachings. Because a person who rises from the grave, who demonstrates his power over death and who has definitively proven his divine authority needs to be listened to. What that person says demands a response.
In short, the Resurrection makes a claim on you.
This is unlike Christmas. To be clear, Christians believe that, at the first Christmas, God became human. This is the meaning of what theologians call the “Incarnation.” God took on flesh, a concept as bizarre then as now.
But the Christmas story is largely nonthreatening to nonbelievers: Jesus in the manger, surrounded by Mary and Joseph and the adoring shepherds, is easy to take. As the Gospels of Matthew and Luke recount, there was no little danger involved for Mary and Joseph. But for the most part, it can be accepted as a charming story. Even nonbelievers might appreciate the birth of a great teacher.
By contrast, the Easter story is both appalling and astonishing: the craven betrayal of Jesus by one of his closest followers, the triple denial by his best friend, the gruesome crucifixion and the brutal end to his earthly life. Then, of course, there is the stunning turnaround three days later.
Easter is not as easy to digest as Christmas. It is harder to tame. Anyone can be born, but not everyone can rise from the dead.
Yet the Easter story, essential as it is for Christian belief, can be a confusing one, even for believers. To begin with, the Gospel accounts of Jesus’ appearances after the Resurrection can seem confounding, even contradictory. They are mysterious in the extreme.
In the Gospel of John, for example, Jesus first appears to Mary Magdalene, one of the few disciples who did not desert him at the Crucifixion. (The fidelity of the women disciples—in contrast to all but one of the men—is an undervalued aspect of the narratives of the death and resurrection of Jesus.) Mary arrives at the place of Jesus’ burial early in the morning, peers into the empty tomb and eventually sees someone. It is the Risen Christ.
But she thinks he is the gardener. “Sir,” she says, “if you carried him away, tell me where you have laid him.” When he speaks her name, “Mariam” (the Greek texts preserve her original Aramaic name), she realizes who it is.
What is going on? How could Mary not recognize the person that she has been following for so long? In later stories, Jesus seems similarly hard to recognize. In the Gospel of Luke, when two disciples encounter him as they are walking to the town of Emmaus, outside of Jerusalem, they don’t recognize him at all.
How is this possible?
More confusion: In the Gospel of John, Jesus appears as an almost ghostly figure, apparently able to walk through walls; in other accounts, he is decidedly corporeal. In Luke’s Gospel, Jesus says explicitly, “Touch me and see; for a ghost does not have flesh and bones as you see that I have.” And when he appears to the unfairly named Doubting Thomas (for who wouldn’t doubt?), he says, “Put your finger here and see my hands. Reach out your hand and put it in my side.”
Ghostly and yet physical, recognizable but unrecognizable. Which is it? How could Matthew, Mark, Luke and John have presented the details of such an important story with such seeming contradictions? The agnostic or atheist will point to this as proof that it never happened. I would suggest that it’s quite the opposite.
Most likely, the narratives reflect the struggle of the eyewitnesses and, later, the evangelists to understand and communicate what had been experienced. After all, no one had ever encountered what theologians call the “glorified body,” the appearance of Jesus after the Resurrection. So they struggled to explain it. It was him, but more. It was his body, but something else. It was like this, but not like this.
If the Gospel writers were intent on getting their stories straight and providing airtight narratives with no inconsistencies, each would have made sure to agree with the others, so as not to give rise to any confusion. Instead, the Gospel writers, composing their accounts at different times and for different communities, simply reported what they had been told. And what they had been told was beyond telling.
But it was him. One of the most astonishing insights about Easter is that this is the same man who was crucified. Sometimes people speak, inadvertently, as if Jesus of Nazareth died on Good Friday and a new person, the Risen Christ, appeared on Easter Sunday. But as the Jesuit priest and New Testament scholar Stanley Marrow has written, for him to have risen as anything other than the Jesus the disciples knew would strip the Resurrection of all meaning.
As Father Marrow wrote, “Showing them ‘his hands and his side,’ which bore the marks of the crucifixion and the pierce of the lance, was not a mere theatrical gesture, but the necessary credentials of the identity of the risen Lord, who stood before them, with the crucified Jesus whom they knew.”
That has implications for all Christians. For one thing, it means that Jesus carries upon himself the visible marks of his human life. In other words, he remembers his suffering. So when one prays to Jesus, one prays to someone who knows, in the most intimate way possible, what it means to live a human life. One also prays to someone who is not only God but man. Who understands you.
This is the mystery of Jesus’ two “natures”: human and divine. The divine one suffered human pain, and the human one is now raised from the dead.
But this was true before the Resurrection.
As mysterious as it is, Christians believe that Jesus was both fully human and fully divine at all times—fully human when healing someone from an illness, fully divine when sawing a plank of wood in his workshop. So his teachings are not simply divinely inspired but flow from his human experience.
To take a homey example, during the time of Jesus’ adolescence and young adulthood, Nazareth was a poor village of no more than 400 people, as archaeology has revealed. The backwater hamlet was, quite literally, a joke. “Can anything good come from Nazareth?” says the Apostle Nathanael when he first hears about the messiah’s hometown.
Jesus worked there as a tekton, a Greek word usually translated as carpenter but also as craftsman, woodworker or even day laborer. It was a job considered below the status of a peasant, since a tekton did not even have the benefit of a plot of land.
But a mere 4 miles from Nazareth was the bustling city of Sepphoris, then being rebuilt by King Herod. Sepphoris had a population of 30,000 and included a Greek amphitheater that seated 3,000, a fortress, courts, a royal bank and so on. Most contemporary scholars believe that the poor carpenter from Nazareth almost certainly visited this cosmopolitan city, called the “ornament of all Galilee” by the Jewish historian Josephus. There Jesus would have seen beautiful buildings and houses decorated with mosaics and frescoes (the ruins of which one can still see today).
What did Jesus think when he walked back from the wealthy city to his poor hometown? How could his heart not have been moved by how the poor were forced to live in Nazareth? How could he have seen Mary and Joseph at their backbreaking chores and not have been grieved by the glaring disparities in wealth?
When Jesus witnessed injustices—the shunning of certain of the sick, the mistreatment of the powerless and gross material inequalities—he was inspired to preach against them not simply out of divine inspiration but because his human heart was, as the Gospels often say, “moved with pity.”
When we listen to Jesus, then, we are listening not only to a God who cares for the poor but a human being who knew the poor and who was poor himself.
What difference does Easter make in the life of the Christian? The message of Easter is, all at once, easy to understand, radical, subversive and life-changing. Easter means that nothing is impossible with God. Moreover, that life triumphs over death. Love triumphs over hatred. Hope triumphs over despair. And that suffering is not the last word.
Easter says, above all, that Jesus Christ is Lord. That is an odd thing to read in a secular newspaper. But I’m merely stating a central Christian belief. And if he is Lord, and if you’re a Christian, then what he says has a claim on you. His teachings are invitations, to be sure, but they are also commands: Love your neighbors. Forgive. Care for the poor and the marginalized. Live a simple life. Put the needs of others before your own.
Jesus’ message still has the power to make us feel uncomfortable, as it did in first-century Palestine. It was just as much of a challenge to pray for your enemies in antiquity. It was no easier to hear Jesus’ judgment against the excesses of the wealthy during a time of degrading poverty for so many. It was just as subversive a message to be asked to pray for your persecutors as it is now.
By walking out of the tomb on Easter, Jesus declared something life-changing, something subversive and something that cannot be overcome by commercialism. It is a message that refuses to be tamed. The Resurrection says not only that Christ has the power of life over death, but something more subversive.
The Resurrection says, “Listen.”
Father Martin is a Jesuit priest, editor at large of America magazine and the author of several books, including “Jesus: A Pilgrimage” and, most recently, “Seven Last Words: An Invitation to a Deeper Friendship With Jesus.”