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The Consequences, Not the Mechanism: What the Resurrection Narratives Are Actually About
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It's Holy Week, which means Bo and I finally stopped talking about chickens, bikes, and CCM songs long enough to do theology — though we did all of those things first. The actual idea Bo had was simple and turned out to be genuinely illuminating: what if we worked our way backwards through the passion week narrative, starting with the post-resurrection appearances on Monday and moving back toward Good Friday? The theory being that if you start at the end and let the consequences of the resurrection interpret everything before it, you read the whole story differently. Turns out, yes, you do. We talked about the fact that no gospel actually describes the resurrection happening — only its effects, only its consequences — and how much Christian energy gets wasted on the mechanism when the texts are entirely uninterested in that question. Tripp's seven implications for Holy Week came fast and hot: the cross as mirror of what civilization does to nonviolent love, PSA as the theological theory with the least observable consequences in people's actual lives, and why loving your enemies isn't a vibe but the specific thing that got Jesus killed. Then Bo discovered Holy Saturday via Balthasar and hasn't recovered — the silent day as a womb of restrained fullness, Jesus as the one who has gone further into death than any of us will ever go, double dead, so that nothing we face is faced alone. Pete Rollins on the experience of absence versus the absence of experience made an appearance. Bonhoeffer made his inevitable appearance. Elgin Frank Tupper closed it out: the resurrection isn't verified by the empty tomb, it's verified by the harvest — when all things are raised into the life of God. We'll be back next week for Nephilim. Happy Easter.
You can WATCH the conversation on YouTube
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