Jesus of Nazareth went into the tomb, and Christ the Lord came out.
Jesus was crucified by a conspiracy of Ego, Orthodoxy, and Empire. His message was about the ‘good news’ (gospel) of human liberation and the invitation to life in community. The opposition he confronted on the political, religious, and personal levels was not interested in surrendering control to the spiritual power he both embodied and awakened in others. ‘The world’ – a term used in the New Testament as shorthand for this conspiracy of dark forces – had no choice but to put him away. For Ego, Orthodoxy, and Empire, surrendering is not an option.
A good deal of energy has been wasted on the interpretation of Easter as a physical miracle where the dead Jesus was brought back to life. The so-called resurrection might as well have been a mere resuscitation, had less time elapsed after his death. Even though the New Testament’s biggest advocate (and probable originator) of the belief in the resurrection of Jesus never mentions an empty tomb or the revival of a dead body – indeed for Paul resurrection (literally a raising up) names the process by which Jesus was liberated, exalted, and glorified to the status of Lord – an overwhelming majority of Christians today have reduced it to a mere miracle of coming back to life.
This is supposed to be significant, as it vindicated Jesus as god’s victim of child sacrifice, who saved us from our sins. It’s essential that the body which came out of the tomb is the same that went in; thus the insistence on a ‘bodily resurrection of Jesus’ – one of the Five Fundamentals of evangelical Christianity. If he wasn’t literally (actually, physically) brought back to life, then death hasn’t been vanquished and we are still in our sin, lost forever. The bodily resurrection of Jesus is the miracle upon which the entire plan of salvation turns.
After all, didn’t the apostle Paul (1 Corinthians 15) say as much?
12 Now if Christ is proclaimed as raised from the dead, how can some of you say there is no resurrection of the dead? 13 If there is no resurrection of the dead, then Christ has not been raised; 14 and if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain.
This sounds very much as if Paul regarded the resurrection of Jesus as a physical miracle. It is necessary, however, to hear these words in the mythological context that Paul had in mind. For him Jesus is the Second Adam (or New Man), the archetype for a new age whose saving work offers a revolutionary counterexample to the First Adam of Genesis. Whereas the First Adam had regarded equality with god as something to be grasped and exploited for his personal advantage, Jesus as the Second Adam surrendered himself totally to god’s purpose (see Philippians 2 for another Pauline meditation on this theme).
For his hubris the First Adam was evicted from the garden wherein stood the tree of life, which is another way of saying that the penalty for his overreaching pride was mortality, or death. As the archetype of humanity (according to this mythology), the First Adam set the pattern for all subsequent generations and was spiritually active (we might say) in each and every one of us – until Jesus, that is. In acknowledgment of the humble devotion and self-sacrifice of Jesus, god ‘raised him up’, metaphorically giving him access to the paradisal tree of life. Identifying with the Second Adam rather than the First makes Jesus spiritually active in the individual Christian. In his letter to the Christians in Galatia Paul says,
I have been crucified with Christ; and it is no longer I who live, but it is Christ who lives in me.
All of this is to show that Paul, who is widely respected by Christians as our biblical authority on the resurrection of Jesus, did not see it as a miracle in history but as representing a seismic shift for human nature and destiny played out in the archetypal realm – that is to say, in the realm of mythology. This doesn’t mean that ‘nothing happened’, but rather that it’s always happening, that it’s poised to happen again, right now, if we’re prepared to take the myth seriously … but not literally. Taking a myth like this literally, treating it as if the figures and events it describes are in the past (or in the case of apocalyptic myths, the future) drains it of life and power, reducing it to something which must be believed or otherwise dismissed as incredible.
So let me come back to my original statement:
Jesus of Nazareth went into the tomb, and Christ the Lord came out.
Because he challenged the politico-economic system (Empire) of his day and championed the rights of the poor, Jesus was arrested and crucified by Roman authorities. His advocacy on behalf of the many who were suffering under the boot of Roman oppression, pushed ever deeper into debt just to survive, made him an enemy of those in positions of wealth and power. Empire is not simply a form of government, but a domination system that thrives on the exploitation of labor, the burden of debt and confiscation of property, along with a ruthless response to protest, disobedience, and rebellion.
At the time, religious leadership in Judaism was doing its best to regulate what ‘seemed right’ (ortho-dox) with respect to proper behavior, moral purity, observing the Sabbath, and keeping themselves separate from sinners. Jesus played loose with these rules and even deliberately transgressed on them, to the point where these leaders also wanted him gone. As Orthodoxy takes the mind captive to certain convictions, closing down on meaning and ruling out any sense or experience of the grounding mystery and greater community of life, his refusal to give up creative authority for blind obedience made him a threat here as well.
And his essential message, which had to do with an urgency upon the individual to set aside self-interest (Ego) in service of the greater good, effectively called for a reversal in values and motivation, from the centripetal preoccupations of ‘me and mine’ to a centrifugal engagement with ‘all of us, together’. The ambitions of Ego for security, superiority, significance, and worldly success had to be surrendered for the liberation and fulfillment he promised – and for many it was too much to ask. We can blame Empire and Orthodoxy for putting Jesus away, but ultimately it was (and still is) Ego that sealed his tomb.
In the days that followed, a few of his disciples came to realize that Jesus had been so much more than an individual whose way of life had gotten him in trouble with the authorities. Paul recognized in the memory of Jesus the spirit of a New Man (or Second Adam) who opens for all of us the path to life in its fullness. His spirit – not his ghost but the vital energy and continuing influence of his exemplary life – is as real now as it was then.
It was at this point, by a fresh discovery and reorientation to what Jesus had been all about, that Christ the Lord came out of the tomb.