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The Good News of Easter: Disorienting, Unsettling, Terrifying

This is so strange, so disorienting.
We’ve never experienced anything like this before.
It’s hard to know what to think, how to behave, how to navigate our relationships and communities—it’s all so unsettling and even frightening.

You might guess that I’m describing our current lockdown condition during this Covid-19 pandemic. Perhaps. But I might also be describing the immediate aftermath of the resurrection of Jesus from the dead.

Here are those same words, again; think about them in relation to Easter:

This is so strange, so disorienting.
We’ve never experienced anything like this before.
It’s hard to know what to think, how to behave, how to navigate our relationships and communities—it’s all so unsettling and even frightening.

Easter is a very peculiar season, and the stories about the risen Jesus are some of the strangest stories in the Bible. So strange, in fact, that these stories simply wouldn’t be suitable for Hollywood blockbuster movies; the biblical storytellers refuse to give us the kind of neat and tidy endings big movie directors crave.

alexander_ivanov_magdalene

Mary Magdalene and Risen Christ (Ivanov)

Imagine with me a director trying to film scenes from, say, John’s account of Easter:

Cut! Hey, Mary, you know what? Just go ahead and touch him! No, really. I’m wanting the soundtrack to build right there toward a big crescendo, and we can’t have Jesus just wandering off! Could you hug him, or something?

Or this:

Cut! Hey, Thomas! For heaven’s sake, don’t put your finger in there! That’s gross! Speaking of which—makeup! Get over here! Could you make that scar look a little less…I don’t know…icky? We’re going for happy here, not macabre!

thomas_doubting_contemporary

“Doubting Thomas”

The oddness of these Easter stories and the oddness of this virus lockdown—what might one have to say to the other?

The story many heard yesterday in church for the third Sunday of Easter offers at least three things that might illustrate particularly well the unsettling and therefore hopeful character of Easter. The story comes from Luke, and it features two disciples of Jesus on a road toward a village called Emmaus (Luke 24:13-35). These two disciples are then joined on their journey by a stranger. Those familiar with the story know that this stranger is none other than the risen Jesus. But don’t rush ahead to Emmaus quite yet. Pause and ponder this rather curious feature that shows up in other accounts of the resurrection as well: even Jesus’ closest friends don’t recognize him.

We’re not told why Jesus is unrecognizable and there could be multiple reasons. But it seems to me that the unrecognizable Jesus is one way for the Gospel writers to remind us that the risen Jesus is not a ghost nor is he a resuscitated corpse; he is instead something new.

Pope Leo the Great pondered this back in the fifth century and suggested that the hearts of these disciples burned within them along that road, as Luke describes it, because they caught a glimpse of “their own glorified humanity.” We do not yet know, in other words, what the fullness of human life in all its flourishing actually looks like, and yet that is precisely what God intends for us all, a life of thriving into which the risen Jesus leads the way.

A second feature of this story is hospitality. But here again, it is not the welcoming of what is known and familiar that Luke describes but instead the increasing intimacy of these disciples with a stranger—sharing with the stranger their inmost anxieties and griefs, and then extending an invitation to lodge with them, and finally sharing food with this stranger. Not just in the breaking of bread, in other words, but in this whole arc of extending hospitality, the risen Jesus eventually becomes known.

And third, this risen Jesus who eventually becomes known in this story is also the one who quickly disappears. Without so much as a teary embrace for a stunning reunion or a “Whoa! It’s really you!” from the disciples, Jesus simply vanishes.

All of our grasping after God, all of our yearnings for certainty just slip through our fingers, like trying to catch water with a net, as one theologian puts it. Whatever the future of God’s promise of new life holds for us, it won’t be reducible to the known objects of our faith, not even the most familiar and cherished ones, the ones we can control and manipulate.

Many biblical writers and theologians of all kinds return to this cautionary note quite frequently, the caution against idolatry. As Gregory of Nyssa once wrote, centuries ago, “concepts create idols; only wonder understands anything.”

So I’ve been pondering these and other features of a very disorienting set of stories, these stories we hear every year during the Easter season and that we insist on calling “Gospel,” or good news. And it occurs to me that the news of Easter is truly good not because everything is put back in exactly the way it was before, but because everything is made new.

As Christians, we are not baptized into nostalgia; we are baptized into the hope of the “new creation,” the first fruits of which God gives to us by raising Jesus from the dead—a Jesus we cannot at first recognize, a Jesus who becomes known to us by extending hospitality to a stranger, a Jesus we cannot seize and put on display like a museum artifact.

Luke spells this out for us, actually, in the opening verses of Part 2 of his account of the Gospel, what we call “The Acts of the Apostles.” There, when the risen Jesus appears to the disciples, they ask him, “Lord, is this the time you will restore the Kingdom to Israel?” (Acts 1:6).

Or, we might say, is this the time, Lord, when you will make America great again?

I’m not trying to be politically partisan here because, indeed, the urgency to return to so-called “normal life” in this country infects both sides of the political aisle. And Luke would urge us to resist it mightily. Luke is pretty clear about this: the Gospel doesn’t restore anything at all but instead, as he says toward the end of Acts, it “turns the world upside down” (17:6).

A recent editorial in the New York Times noted something similar, and rather pointedly: the United States was already suffering from severe pre-existing conditions long before this novel coronavirus arrived to our shores. This pandemic has simply made those conditions starkly and painfully visible, whether the shameful gap between rich and poor, the shocking fragility of our health care system, the house of cards called our economy, the near-total disregard for ecological sustainability and vitality—these are just a few of the features of what many assumed was “normal life” and to which we must not return.

Even when we realize the need to go forward rather than back, this in-between moment is filled with anxiety.

Let’s be honest with each other: we are living through a terrifying moment and we can’t see what kind of future it will bring. Luke appreciated this as well. The chapter from which this morning’s story comes begins with the women who discover that the tomb is empty and their first response is terror (24:5).

Whatever new thing God is always bringing about will always startle us, will always make us uneasy, and will sometimes terrify us. This is why, it seems to me, Luke is so keen to narrate new life around a shared table of hospitality, and why so many Christians are so eager to return to the table on Sunday mornings—we need each other as we let go of what has been and try to embrace what is, even now, emerging.

When we do that faithfully, with a posture of hospitality, Luke assures us that we will eventually recognize that future as the dear companion we have always longed for, the love that renews us, and the life that will make us thrive.

emmaus_bonnell

Daniel Bonnell, “Road to Emmaus”

 

 

Comments

  1. susanpmills says:

    Thanks, Jay. I was so happy to hear this sermon.

    Susan

  2. Susan P Mills says:

    Thanks, Jay. It was a pleasure to hear this sermon.

  3. David Ore says:

    The most authentically timely sermon i’ve read this Easter. thank you Jay and roshi Judah

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