Easter Day (Year A), March 23, 2008
BCP: Acts 10:34-43 or Exodus 14:10-14, 21-25; 15:20-21; Psalm 118: 14-29 or 118:14-17,22-24; Col. 3:1-4; or Acts 10:34-43; John 20:1-10 (11-18) or Matt. 28:1-10
RCL: Acts 10:34-43 or Jer. 31:1-6; Psalm 118: 1,2,14-24; Col. 3:1-4; or Acts
10:34-43; John 20:1-18 or Matt. 28:1-10
Easter is our day to shout and rejoice! Our celebration arises because of the dual hope of Easter — first, that we will share in his resurrection at our death, and second, that we are being made like him in this life.
One of our church’s most-quoted aphorisms comes from Archbishop William Temple: “The church is the only institution which exists for those outside it.” We do well to remember that even — especially — on this day when so much centers on our own worship and faith.
More than half the world, however, finds these dual hopes fulfilled in other places. A glance at the faiths of four major religious blocs — Hindu, Muslim, Confucianists, and Tibetan Buddhists— will show the differences.
First, alternatives to the resurrection. For Hindus, the Christian teaching of the resurrection sidesteps the larger issue of cosmic justice. Their solution is that we are born again, or reincarnated, until justice for our sins is paid. Hindus have accepted this as a necessity of life and a hallowed piece of their culture.
Confucianism encompasses most of the world’s Chinese. They have no word for God and no concept of the afterlife. They do take seriously honoring their ancestors, but mainly as
Confucius taught them to honor their elders. After death comes cessation. Just that, the end of life.
Second, the hope of transformation to be like God. Tibetan Buddhists believe something that sounds akin but is vastly different. Behind and below the popular teaching of the Dalai Lama lies a very different view of the life of God in us here. The Tibetan teaching urges its followers to enter the realm of the gods and spirits while still alive in this world. These beings will prepare them for the next world. This is a dark and unwelcoming world, so priests and shamans assist by their rituals and prayers.
Muslims do far better than Christians when it comes to memorizing sacred texts and maintaining a discipline of prayer. Their patterns of faith, however, represent efforts toward gaining the favor of God rather than channels for God’s mercies and grace to transform them to be like him.
In each of these, we can detect similarities to the Easter faith. These similarities can become bridges of mutual understanding. Then we have opportunities to show those outside the church the Easter hope.
Look It Up
How might Peter alter his sermon in Acts 10 if he were preaching to Hindus or Muslims?
Think About It
These scant sketches of other faiths demand closer attention. Read about one of them and think through the similarities and the opportunities.
Next Sunday
The Second Sunday of Easter (Year A), March 30, 2008
BCP: Acts 2:14a, 22-32 or Gen. 8:6-16; 9: 8-16; Psalm 111 or Psalm 118:19-24; 1 Pet. 1:3-9 or Acts 2:14a, 22-32; John 20:19-31
RCL: Acts 2:14a, 22-32; Psalm 16; 1 Pet. 1:3-9; John 20:19-31
