If for this life only we have hoped in Christ, we are of all people most to be pitied. — I Corinthians 15:19, NRSV
Pity is only as good as our capacity to rise above it. It’s a natural response for most of us to the suffering of others, and it can open the door to something longer lasting, say empathy or understanding. But by itself, pity doesn’t lift or restore us. It usually drops us in our own estimation.
We want hope now, in this life. We need it. The paradox here is that our hopes for the future churn up our present and make us restless for a present that opens up the future. Most of us do not live in the present, despite the wisdom of the ages and the sages among us. We live with one foot in the past and we lean into the future, while the present is what happens to us as we stretch between the two. Somehow, we make it work.
We’re not even sure what the dimensions of the present are. It depends on the context. If we’re talking about the present in the historical flow of things, it could be this year and maybe part of last year, although so much seems to happen now in weeks and days that last year seems like an eternity gone.
Our own present flexes and stretches like an accordion. My present is that which is of interest and concern to me right now. The length and depth of the love I have within my family and friends, the books I’m reading, the words I am writing, the events I am reacting to. How I respond to Christ in this moment, how honest I am with myself or how I dodge the things that unnerve me.
We hear enough about living in the present from wise people in all ages and from all faiths in the world that we should pay more attention. Jesus asks us not to worry about the future because it has enough worries of its own. Paul suggests that we hold the past in memory and press on to the present. Both of them believe that God meets us in the present and promises us a future. God can’t change our past, but he can help us to live with it.
But Paul is writing to the Corinthians, people whose community together is shot full of incest, drunkenness, and fighting. They are learning as they go, trying to rely on each other and on this mysterious Spirit, not at all sure they can leave behind what defined them in their past. Maybe that makes it harder to live right in the present, seeing as how some lines of habit are burned into their relations with each other.
But there’s something else. The Christ that Paul has introduced the Corinthians to had been murdered by the Romans in a manner specifically designed to humiliate and terrify him and anyone who might have claimed to be his friend. State criminals like that were crucified and their bodies were thrown out on the ash heap, to be torn by dogs and left to the birds. This is not a person you want to claim as your god.
If the Corinthians only have hope in this life, Paul claims, they are most to be pitied, for the implication is that their god has played them for fools. Even pagan gods were immortal. And anyway, they wouldn’t be caught dead on a cross at the hands of inferior beings like us. More likely, they would rain down fire and plague until we cried out speechlessly.
The theme that Paul riffed on, the extended guitar solo, if you like, soaring on the music of the oral traditions of Jesus in his time, was the battle that Christ had waged with the angels and principalities and powers of the universe. That battle had been won when Jesus died; the worst they could do to him turned out to be the burning fuse that eventually blew their powers to kingdom come. Along the way, these powers found common cause with those who were so anxious to perfect the path to God that they crushed the spirit of those who sought to find their way.
“When the ‘religion of fear’ finds its way into the Christian church,” said Jurgen Moltmann in The Crucified God, “those who regard themselves as the most vigilant guardians of the faith do violence to faith and smother it.”
The violent bear it away, a la Flannery O’Connor.
“This pusillanimous faith,” continues Moltmann, “usually occurs in the form of an orthodoxy which feels threatened and is therefore more rigid than ever. It occurs wherever, in the face of the immorality of the present age, the gospel of creative love for the abandoned is replaced by the law of what is supposed to be Christian morality, and by penal law.”
The Corinthian Christians, along with all their bumbling relationships, were having a loss of confidence. Their neighbors and former confidants were trying to understand how anyone could fall for such a loser god. Because that man, Jesus, was crucified and he died, just as every Jew the Romans crucified died. The Romans scored 100 percent on the efficiency scale for all that. So if these Christians had put their trust in that man, they deserved to be pitied (when they weren’t being mocked) because a dead god was even less useful than a dead goat. Nobody could beat the Romans for mopping up all resistance and wiping out the political opposition.
They were efficient, but not effective: One man got through to the other side.
Oh, he died alright. But in some way that can’t fully be explained, after crucifixion and a hasty burial in a sealed tomb, he showed up in Galilee on the beach, he entered a locked room in Jerusalem filled with terrified disciples, and he hiked the seven miles to Emmaus with two of his friends and then vanished over dinner. Peter saw him, the twelve saw him, as did five hundred of his friends in Jerusalem, along with James, his brother, and his closest circle in Jerusalem. Lastly, in a weird kind of premature birth, he appeared to Paul who made that singular experience the balance point of his spiritual gyroscope for the rest of his life.
Paul’s message, the engine that kept him going over mountains, across seas, through the fires, in spite of whippings and chains, is that Christ, the one into whom all the fullness of God had been poured, the one who suffered a most humiliating death—that one had been raised from death to start human history up again with a new beginning.
As Clarence Jordan once said: “The crowning evidence that Jesus was alive was not a vacant grave but a spirit-filled fellowship. Not a rolled-away stone, but a carried-away church.”
Buddhism says if you are shot with an arrow, don’t get in a debate about the type of arrow, the composition of the arrow-head, and the trajectory that embedded it in you. Pull out the arrow.
We could argue for eternity how the resurrection could have happened, but without resolution. Because it isn’t verifiable by our usual standards of empirical measurement. It isn’t even comprehensible in a way that can be said without stuttering. What matters is the result of the message of the resurrection—a faith-filled community that infiltrated the world and stayed true, even unto death. That is power. The glory is still to come.