Easter Sunday April 8, 2012
Isaiah 25:6-9
Psalm 118:1-2, 14-24
1 Corinthians 15:1-11 Mark 16:1-8
Are you and I gathered here today to bear the
scorn as those who are the weak-minded; those to be pitied for maintaining this
ancient myth of the resurrection of Christ?
Well, we appear to be in good company and a rather large company of
billions of people who have shared this “weak-minded” habit for 2000
years. But does a large herd of people
following a tradition for so many years make it necessarily true?
Recent atheists have written their attacks
upon our beliefs. Richard Dawkins, the
famous evolutionist has attacked our weak-minded silly thinking. The late Christopher Hitchens, also wrote
that “God is not Great” and essentially based his criticism upon the fact that
people of faith sometimes act very badly, in their narrow biases and
prejudices, crusades, holy wars and inquisitions. Why would anyone believe in a God based upon
the horrible actions of those who say that they do?
Part of the blame for the criticism of the
atheists does rest upon the way in which people of faith have presented and
lived their beliefs. People of faith
have gotten tricked by trying to give their right answers to the wrong
questions in the wrong way and there has been incredible symbolic
confusion. And you and I may be lost in
some of that confusion as we gather here today to ponder the resurrection of
Christ and its meaning for our lives today.
We live in the age where the supreme criterion of truth is empirical
verification; something is only really meaningful, if and only if it can be
empirically verified. How many
resurrections have you experienced? And
can resurrections be replicated by further experience? And when we retreat to the answer of the
unique occasion of the resurrection of Christ, then we fail to satisfy the
criteria for real truth, scientific truth.
How did we as a faith tradition cede or give
up the ground of exclusive truth to the scientific method? What is called Fundamentalism essentially
admits that scientific truth is correct and also the resurrection of Christ is
scientific truth. And then
Fundamentalism does something that science does not do; they state that their
propositions of truth are final and absolute and inscrutable and not open to
any questioning. At least scientists
have the humility to say that their theories and laws are tentative until a
better explanation can be offered.
The truth of our faith and of the
resurrection needs a different presentation than the one into which it is often
forced by the modern skepticism that attends the scientific method. I ask you to consider some other modes of
truth. What is the truth of the
experience of the sublime in being moved by a piece of art or music? What is the truth of the sublime in being
moved by the ocean, mountains or the sheer delightful form of a beautiful
unique tree? What is the truth of a
recovering alcoholic who has an event of grace with a Higher Power and states
that this event is so real that it resulted in a life of sobriety? How does science account for or replicate
such intermittent and serendipitous events of grace and aesthetic events of the
sublime in the works of art and music?
And why would a scientist want to deny the truth value of such
events? Certainly one might want to give
endless psychological explanations for such events, but what good does it do to
deny the explanation of the one who has had the experience?
If you and I can understand the reality of
such aesthetic events and events of grace that result in transformation,
perhaps you and I can begin to embrace the truth of the death and resurrection of Jesus Christ.
Once the church moved from the reality of the
transformation of personal lives, it moved into the world to offer its truth in
a wrong forum. The result was that it
accepted a different truth criterion in a different forum.
So I would submit to you that the accounts of
the death and of resurrection of Jesus Christ were essentially the accompanying
liturgy of people whose lives were dramatically transformed by what they could
not but confess to be an encounter with the risen Christ.
Once the growing and successful church begins
to reduce its liturgy of personal transformation to creeds, doctrines,
scriptures and schools of interpretation, churches and denominations, then it
unwittingly moved to the grounds of truth criteria established by Plato and
Aristotle and by modern science. And it
is no wonder that Christian truth suffered when it became like a fish out of
water.
So how can we correct our confusion? I suggest that we return to the death and
resurrection of Christ as ancient rites of personal transformation, otherwise
known as Christian baptism. Christian
baptism is the path of personal transformation whereby we are being made
Christian, and we assume this process continues even in our afterlives.
In the blessing of the waters at Holy Baptism
we say, “We thank you, Father, for the water of Baptism. In it we are buried
with Christ in his death. By it we share in his resurrection. Through it we are
reborn by the Holy Spirit. Therefore in joyful obedience to your Son, we bring
into his fellowship those who come to him in faith, baptizing them in the Name
of the Father, and of the Son, and of the Holy Spirit.”
The Gospel Narratives of the death and
resurrection of Christ were essentially the liturgy that accompanied people who
confessed that their lives had been changed by an encounter with Christ in his
life or in his resurrection. This is not
essentially scientific, philosophical truth; it is a truth of the heart, an
inward participatory truth. If we remove
the death and resurrection of Christ from the truth of the participatory
encounter of the heart in a life that knows the grace of a transformational
event, then the truth of the death and resurrection will suffer in the
skepticism of a thousand qualifications.
Easter is a baptismal occasion and we are
going to renew our baptismal vows today as a remembrance that the crucifixion
and resurrection story is primarily an accompanying and empowering narrative of
the path of personal transformation to which we have committed to walk. The truth of the resurrection is the truth of
the transformation of my life and yours and we will never be able to prove
either empirically. What we can hope for
is that the progressive transformation of our lives will be a testimony to the
resurrection of Christ.
It has been my job and occupation to study
and present the death and resurrection of Christ for many years now and it is
still for me all about personal transformation.
I am ready each day to die to the inadequacy of my current knowledge of
God and Jesus and look for a resurrection into new knowledge and experience of
Jesus and God each day. And in my
process of dying and rebirth, I cannot judge anyone else’s path of
transformation; I only want to encourage each of us to be committed to being on
this path of dying and rising, this life process of transformation.
The event of the resurrection also calls the
church and St. John the Divine to be on this path of transformation. How many times has the church been called to
die to her inadequate practices of the knowledge of the love of Christ? We had to die to inadequate love in our
failure to include fully in our midst people of color, women, children and gay
and lesbian persons. The event of the
resurrection is an event that calls us as individuals and as a community to continuous
renewal.
We are not yet there. We are not yet made fully Christian. We are not yet perfect in love, but are you
like I am today; do you want to be more fully Christ-like and more perfect in
love? If you do, just whisper with me,
“I do.”
It is okay for us to be tentative in our not
yet perfect lives and not yet perfect church because we need to have the
humility to admit that there is more imperfection to die to and to put away and
there is more resurrection excellence for us yet to attain. And it is the optimism of the resurrection
that invites us to keep on progressing in this personal liturgy of transformation
that is anchored in the death and resurrection of Christ. And it is with this optimism we make the
Easter shout: “Alleluia! Christ is Risen.
The Lord is risen indeed.
Alleluia! Amen.
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