THE EMPTY TOMB
Mary Magdalene and the holy women who came to finish anointing the body of Jesus, which had been buried in haste because the Sabbath began on the evening of Good Friday, were the first to encounter the Risen One. Thus the women were the first messengers of Christ’s Resurrection for the apostles themselves. They were the next to whom Jesus appears: first Peter, then the Twelve. Peter had been called to strengthen the faith of his brothers, and so sees the Risen One before them; it is on the basis of his testimony that the community exclaims: “The Lord has risen indeed, and has appeared to Simon!”
Everything that happened during those Paschal days involves each of the apostles—and Peter in particular—in the building of the new era begun on Easter morning. As witnesses of the Risen One, they remain the foundation stones of his Church. The faith of the first community of believers is based on the witness of concrete men known to the Christians and for the most part still living among them. Peter and the Twelve are the primary “witnesses to his Resurrection,” but they are not the only ones—Paul speaks clearly of more than five hundred persons to whom Jesus appeared on a single occasion and also of James and of all the apostles.
Given all these testimonies, Christ’s Resurrection cannot be interpreted as something outside the physical order, and it is impossible not to acknowledge it as an historical fact. It is clear from the facts that the disciples’ faith was drastically put to the test by their master’s Passion and death on the cross, which he had foretold. The shock provoked by the Passion was so great that at least some of the disciples did not at once believe in the news of the Resurrection. Far from showing us a community seized by a mystical exaltation, the Gospels present us with disciples demoralized (“looking sad”) and frightened. For they had not believed the holy women returning from the tomb and had regarded their words as an “idle tale.” When Jesus reveals himself to the Eleven on Easter evening, “he upbraided them for their unbelief and hardness of heart, because they had not believed those who saw him after he had risen.”
Even when faced with the reality of the risen Jesus the disciples are still doubtful, so impossible did the thing seem: they thought they were seeing a ghost. “In their joy they were still disbelieving and still wondering.” Thomas will also experience the test of doubt and St. Matthew relates that during the risen Lord’s last appearance in Galilee “some doubted.” Therefore the hypothesis that the Resurrection was produced by the apostles’ faith (or credulity) will not hold up. On the contrary their faith in the Resurrection was born, under the action of divine grace, from their direct experience of the reality of the risen Jesus.
By means of touch and the sharing of a meal, the risen Jesus establishes direct contact with his disciples. He invites them in this way to recognize that he is not a ghost and above all to verify that the risen body in which he appears to them is the same body that had been tortured and crucified, for it still bears the traces of his passion. Yet at the same time this authentic, real body possesses the new properties of a glorious body: not limited by space and time but able to be present how and when he wills; for Christ’s humanity can no longer be confined to earth and belongs henceforth only to the Father’s divine realm. For this reason too the risen Jesus enjoys the sovereign freedom of appearing as he wishes: in the guise of a gardener or in other forms familiar to his disciples, precisely to awaken their faith.
Christ’s Resurrection was not a return to earthly life, as was the case with the raisings from the dead that he had performed before Easter: Jairus’ daughter, the young man of Nain, Lazarus. These actions were miraculous events, but the persons miraculously raised returned by Jesus’ power to ordinary earthly life. At some particular moment they would die again. Christ’s Resurrection is essentially different. In his risen body he passes from the state of death to another life beyond time and space. At Jesus’ Resurrection his body is filled with the power of the Holy Spirit: he shares the divine life in his glorious state, so that St. Paul can say that Christ is “the man of heaven.”
From the Catechism of the Catholic Church
DIOCESAN PASTORAL PLAN
On January 12, the feast of the Baptism of the Lord, the Diocese of Richmond released a new pastoral plan. The paragraphs below are from the introductory section of the plan; more details will follow.:
Encounter the Joy of the Gospel and Set the World Ablaze is the Diocese of Richmond’s pastoral plan for announcing Jesus’ joyful Good News far and wide. It is a five-year plan that is more about becoming vibrant witnesses to His amazing love story than it is about time or programs. The plan calls for individuals and parishes alive in the Spirit, sharing the Gospel in both word and deed. Both are necessary in this skeptical age. The plan is about unleashing the Spirit promised by Jesus, about unbinding rigid ways as Jesus unbound His beloved friend Lazarus, and about unlocking the doors so that this joyful message can flow freely into hearts and homes, counties and countries. This pastoral plan is our way of encountering the Risen Christ anew. This is a pastoral plan which enfleshes Christ’s vision of a people set apart, different from others because they have met Him, been healed, and then sent forth to tell their stories. The plan hopes to inspire a rethinking of “business as usual” in favor of individuals and whole parishes finding new ways to unleash the stories of justice, mercy, compassion, and of a kingdom coming now, even as we wait for it to come in fullness. Let us dare to suffer through the kind of self-examination that precedes transformation, just as Jesus showed us. Let us trust the Spirit’s white-hot fire to burn away that which is not fruitful, and thus leave our parishes ready for this new life in Christ to flower.
This five year plan is both unique and challenging. What is unique about this pastoral plan is that to implement it is to first stop, to pray and reflect on our personal relationship with the Lord Jesus. Then it calls for a time of honest individual and communal discernment with regard to the degree to which our relationship with Jesus is transforming how we relate to others. Jesus told us the measure of our love for God is how well we love our neighbors, and Pope Francis is making it abundantly clear that we must have particularly tender hearts for the most vulnerable and the poor. Once we have honestly assessed our personal and communal practices using the Great Commandment, we then begin to listen to the Spirit’s call to change. This is a conversion journey, not a program to be implemented.
What is challenging about this pastoral plan is tha t the Lord is calling everyone affiliated with a parish to this work. Pastors, lay ecclesial ministers, parish leaders, and all those who call our parishes “their” parishes have a role, a call, a vocation to share the joy of the Gospel and set the world ablaze. This is not the work of a few, nor can it be carried out with the implementation of a program. It is a way of life; it is Jesus’ Way. Its transformative power will rest in the degree to which each baptized believer’s heart is touched by the Lord Jesus, and they are then given methods, opportunities, and encouragement through the work of the parish so that they share the joy of the Gospel in word and work.