The Resurrection was BODILY
by The Rev'd Dane E. Boston
Each week in Eastertide, at Trinity Cathedral’s 4:00 p.m. Sunday evensong, my colleague the Rev’d Canon Emily Hylden and I will be preaching a series of brief homilies exploring different aspects of the Resurrection. The series began yesterday evening with the affirmation that “The Resurrection was BODILY.” I will continue to post my own future sermons in this series, and will also link to Emily’s sermons over on her blog (assuming she posts them!).
A Sermon Preached at Evensong on the Second Sunday of Easter, April 12, 2015
by the Rev’d Canon Dane E. Boston, Trinity Cathedral, Columbia, South Carolina
Hymns at Evensong: Hymn 412, “Earth and all stars”; Hymn 196 “Look there! the Christ, our Brother”
May I speak in the Name of Christ Jesus Crucified and Risen. Amen.
Evensongs in Eastertide will include a series a brief homilies on the Resurrection. In discussing the central, glorious mystery of our faith–the axis upon which the Church turns, and the astonishing fact around which our lives as Christians are oriented–it seems appropriate to focus first on the most practical, physical, down-to-earth details. So it is that we begin our series this afternoon with the affirmation that the Resurrection was bodily. The person Jesus of Nazareth really and truly died. The person Jesus of Nazareth really and truly rose.
This may seem so obvious that it should hardly be worth stating. But the fact is that, from the very earliest times right down through the present day, the earthiness–the physicality–of the Resurrection has caused scandal. It has been a stumbling block (which is actually the root meaning of that word “scandal”). It has been downplayed and held at a distance. It has even been denied. Because the Resurrection is so earth-shaking–so profoundly difficult to wrap our minds around–there has always been a desire to spiritualize it, to push it into the misty realm of metaphor and metaphysics, to make it something light and airy–dealing with minds and souls, perhaps, but surely not with the heavy, clunky business of bodies.
And so today there are some people who say that the Resurrection wasn’t a real, physical event, but instead was just a new hope born in the minds of the disciples. Some people say that the Resurrection wasn’t about Jesus bursting from the tomb, but was in fact about his followers rising out of their post-crucifixion depression. Some people say that the Resurrection wasn’t anything to do with the body of Jesus, but rather was about the spirit of Jesus, the essence of Jesus, the undying immortal teaching of Jesus living on in his Church.
This tendency to spiritualize may well be encouraged by the fact that Jesus’ resurrected body was, indeed, different. All four Gospels agree that the risen body of Jesus is a transformed body. It can enter houses when the doors and windows are locked fast. It can appear and disappear in ways that normal human bodies cannot. It can even befuddle close friends and followers, preventing them from recognizing just who it is they are walking with, talking with, and sitting down to table with.
And yet, even while affirming the strange truth that Christ’s resurrected body is a transformed body, the four evangelists are also at pains to demonstrate that Christ’s resurrected body is a real body. It is a body that eats broiled fish and takes and breaks bread. It is a body that breathes real breath and bears real wounds. It is a body that can touch and be touched.
In light of this witness, we face a two-fold challenge. We must resist the urge to spiritualize, to transcendentalize, to explain away or apologize for the bodily Resurrection of Jesus. In the words of John Updike, “Let us not mock God with metaphor.” But the wonder of the empty tomb calls us beyond negatives–beyond things we ought not to say. The Resurrection also calls us to speak positively–to affirm what it is that God does by raising Jesus from the grave.
Scripture also calls us to affirm that what God accomplishes in the Resurrection is not merely the recovery of the old creation, but is instead the beginning of a new creation. When we affirm that Christ’s Resurrection was bodily, we say something about the created order–about this physical world of atoms and molecules, of “earth and all stars…[of] hail, wind, and rain…[of] daughter[s] and son[s]…[and even of those] loud boiling test-tubes”–through all of which seethes and breathes the very life of God. We say something about ourselves–about these bodies beautiful and broken, these bodies strong and weak, these bodies old and young, these bodies vital and vitiated–these bodies that live and these bodies that die.
For to affirm that the Risen Jesus was raised a new, a transformed body is to affirm our faith that the God who formed Adam from the dust of the earth and breathed into him the breath of his own Spirit will not abandon any part of us to ultimate destruction. It is to affirm God’s purpose, God’s intention, God’s power to “preserve thy body and soul unto everlasting life.” It is to affirm our gift and call, as Christian women and men, to meet the needs of the bodies around us, even as we meet the needs of the souls: to feed hungry stomachs even as we heal wounded hearts–to clean cracked feet, even as we bandage broken spirits. It is to affirm that Christ our brother, about whom we will shortly sing with overflowing joy, is our brother indeed: he has known every sorrow that wrings the human breast–he has felt every pang that our bodies can endure–he has carried all that we are and all that we have to his cross of shame, and he is now gloriously risen in the fullness of his humanity, and ours.
And it is to affirm one thing more. If Christ is raised, then we have hope at the end of our lives and at the hour of our death. St Paul the Apostle, who vigorously opposed any attempt to turn the Resurrection into a mere metaphor, says this in his First Epistle to the Corinthians: “If Christ be not risen, then is our preaching vain, and your faith is also vain…And if Christ be not raised…ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable.”
The faith fails, says Paul, if Christ has not really and truly been raised. But from this grim prospect, Paul continues in triumph: “But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam in all die, even so in Christ shall all be made alive.”
In the bodily Resurrection of Jesus our Lord, beloved, we find hope for our frail and feeble bodies. For this mortal must put on immortality. This corruptible must put on incorruption. My body, your body, this human body, even though it dies, yet shall it live. “For now is Christ risen from the Dead.” AMEN.