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Easter Easter calls us to resurrection -- our own
Easter Sunday
By JOAN CHITTISTER
The old news about Easter is that it
is about resurrection. The new news may be that it is not so much about the
resurrection of Jesus as it is about our own. Unfortunately, we so often miss
it. Jesus, you see, is already gone from one tomb. The only question now is
whether or not we are willing to abandon our own, leave the old trappings
behind and live in the light of the Jesus, the Christ, whom the religious
establishment persecuted and politicians condemned. It is the greatest question
of them all in a world that practices religion as an act of private devotion
and sees law and government as an arm of God. It requires rising again from the
notion of piety as a justification, an excuse, for pietism.
Its at the tomb that we discover things about ourselves.
Its at the tomb that we come to make sense of the questions that have
dogged us down the weeks of Lent. At the tomb they all come together in one
great, blinding awareness. The Easter truth is that however disturbing each of
the questions may be in themselves, they are not actually separate questions at
all with which we have been confronted these weeks. They are all the same. Each
implies the other. Each demands the other. To become what we practice, as Jesus
teaches on Ash Wednesday, is to become new. To recognize the prophetic nature
of what it means to follow the prophet Jesus, as the disciples discover at the
Transfiguration, is to begin to act differently. To understand, like the farmer
about the fig tree, that life is about slow, unlikely and untimely growth, not
perfection, is to think newly both about the spiritual life and the redeeming
dimension of each of its moments, however lackluster, however demanding. To
love the unlovable recklessly, as does the Prodigal Parent in the face of two
unlovable children, is to travel through life with new insight, with new
people, in new ways. To beware the sins of religion while treasuring its
holy-making ways is to cry out unceasingly, despite any so-called standards to
the contrary, for those whose cries are yet unheard, as do the disciples on the
road to Jerusalem. Indeed, the answers to each separate question of Lent are
all part of the answer to the basic issue of whether or not we intend to live
life newly now or just go on doing more of the same-old same-old and call it
following Jesus. The answers are all part of rising from the tombs
of impoverished devotions and dualisms that make ritual the measure of
religion, human suffering acceptable and contemplation more a refuge than a
response to the Christ whose crosses are everywhere still and whose tombs cry
for emptying.
Like the women who go to the sepulcher on Easter morning to bless
the body because of which their entire lives had been changed (Luke 24:1-12),
we have been preparing for six weeks to answer this last, most momentous
question: Will we ourselves, touched by Jesus, now rise and do life
differently?
Like the women at the tomb who until this moment have refused to
imagine that life can be different, we have looked for the fullness of life in
the wrong places: in things, in systems, in social approval, in money, in
status. We have been blind.
Like the women who went to the tomb expecting to find the grave
blocked, we have allowed our fear of resistance to silence our hearts and color
our sense of possibility. Like the women who realized when they got there that
the stone had been rolled away, we find ourselves struggling between fear of
reprisal and faith in the truth that is the gospel.
Like the apostles who could not imagine any truth outside
themselves, we have failed to hear the Word of God from strange quarters. We
have lived through racism and sexism and prejudice and taken it all for
granted. We have taken as truth the half-truths of every system that preaches
only itself. We have hugged God to ourselves and made the Creator a prisoner of
our smallness of mind and hardness of heart. We have been closed to God in the
world and did not hear what we would not hear.
We have made ourselves blind and deaf and dumb in the name of
fidelity. Like Peter and John who run to the tomb to see for
themselves because they will not believe the women, we have failed to
realize that the voice of the church is one. We have missed the whole point of
the tomb: that to cut anyone off from the proclamation of the word of God is to
shrink our own experience of God. We miss the messages. We reject the
messengers. We make ourselves the gauge of the height and breadth and depth of
God. We make ourselves the measure of our God and call it faith.
But the questions with which Lent confronts us have called us far
beyond privatism to prophetism, beyond perfectionism to growth, beyond the
liberal to the radical, beyond ritual to witness, beyond religion-for-show to
religion-for-real. Beyond spiritual practices to the spiritual life. To a life
that is truly spiritual.
The resurrection to which Easter calls us -- our own -- requires
that we prepare to find God where God is by opening ourselves to the world
around us with a listening ear. That means that we must be prepared to be
surprised by God in strange places, in ways we never thought wed see and
through the words of those we never thought wed hear. We must allow
others -- even those whom we have till now refused to consider -- to open our
hearts to things we do not want to hear. We must release the voice of God in
everyone, everywhere. It means putting down the social phobias that protect us
from one another. It requires that we clean out of our vocabulary our contempt
for liberals, our frustration for radicals and our
disdain for conservatives. It presumes that we will reach out to
the other -- to the gays and the immigrants and the blacks, to the strangers,
the prisoners and the poor -- in order to divine what visions to see with them,
what cries to cry for them, what stones to move from the front of their
graves.
That will, of course, involve listening to women for a change,
seeing angels where strangers are, emptying tombs, contending with Pharisees
and walking to Emmaus with strangers crying Hosanna all the
way.
Indeed, Lent is not a series of behaviors: It is a series of
questions. Consequently, Easter is not simply a day of celebration: It is, as
well, a day of decision. What is really to be decided is whether or not we
ourselves will rise from the deadening grip of this worlds burnt-out
systems to the light-giving time of Gods coming again, this time in
us.
Then the Easter Alleluia is true: God is surely with
us.
Benedictine Sr. Joan Chittister, author and lecturer, lives in
Erie, Pa.
National Catholic Reporter, April 6,
2001
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