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   Many, if not most, of the religions of the world teach some form of life after death, if only because non-being is a notion that most people have difficulty grasping or accepting. The Christian church borrowed its belief in the resurrection of the dead from Judaism, which, in turn, may have derived it from the ancient Iranian religion. But the resurrection of Jesus is without parallel in Jewish sources.

   For Christian fatih declares that a historical person, Jesus of Nazareth, has been raised to life with God while this present age continues to run its course. Christ’s resurrection reveals a power beyond this world, but it is played out in this world before human witnesses (1 Corinthians 15:5-8).

   “Resurrection” is derived from apocalyptic, that world view represented in our Bible by the Book of Daniel, in the Old Testament, and the Revelation of John, in the New Testament. The imagery in these two books is disturbing, even terrifying, and when it is projected onto the external world, it may become a self-fulfilling prophecy, as in the fiery destruction of the Branch Davidian compound in Waco, Texas twenty-two years ago. In this apocalyptic way of thinking, our wicked world must be totally destroyed, in order for the glorious kingdom of God to be revealed.

   The message of the risen Christ is not about any such cataclysm; it is not about some future kingdom. It is a solemn commission to Jesus’ disciples: “Go into all the world and preach the gospel to the whole creation” (Mark 16:15). Christ’s resurrection leads to a continuation of his saving work, after the apparent catastrophe of his shameful death on the cross. Christ’s resurrection is revealed in this world and for this world. It signifies that Jesus’ cause goes on.

   St. Paul asks the Corinthians rhetorically, “Am I not an apostle? Have I not seen Jesus our Lord?” (1 Corinthians 9:1). The Easter event, which we are celebrating today, brought the disciples to a new insight into who Jesus was and is. The briefest and most ancient summary of Christian faith is expressed in three words: “Jesus is Lord” (1 Corinthians 12:3). It was seeing Jesus after his death which led Paul and the other apostles to an insight into Jesus’ true nature.

   Today in our society there are many people, especially young people, who are searching for spiritual insight. Sadly, they are not always finding it in churches. Although 80% of Canadians believe in God, only one in four regularly attends religious services. Despite all the good works which our church performs for the poor, the homeless, and refugees, people are not looking to the church to find meaning in their lives. It would seem that our preoccupation with outreach needs to be balanced by a concern for “inreach.”

   Soul searchers who are turned off by organized religion are visiting monasteries and ashrams in ever greater numbers. The burgeoning retreat movement cuts across confessional and denominational lines. This new appreciation of solitary reflection is a welcome development, but the personal quest for meaning need not entail separation from the community.

   Here at the Good Shepherd we have a style of worship which is admirably suited to support this personal quest. Our worship here creates a sacred space and a sacred time during which “the changes and chances of this transitory life” are held up in prayer, but are not permitted to disrupt the sacred mysteries. Here at worship “the busy world is hushed,” as we enjoy a fleeting participation in the heavenly liturgy.

   In our worship, where scripture is at the centre, we are sent back into the world supported and sustained by God’s holy word and the power of God’s holy spirit, and we are strengthened by the one who “died and rose again,that he might be Lord of both the living and the dead” (Romans 14:9).

March 27, 2005

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