Risen from the dead

 The belief in the Resurrection of Jesus Christ is for Christians an assurance that there are truthful words that can only seem a beautiful dream: “Strong as death is love” Song of Songs 8: 6). In the Old Testament, this sentence appears within the hymn to the power of erosion. But that does not mean that we should ignore it as an anthem exaggeration. In the unlimited claim of decay, in its seeming excess and immensity, one of the fundamental problems is expressed, yes itself, the underlying problem of human existence, in so far as the essence and the inner paradox of love manifests itself here. But this scream is also impossible; the infinity it requires cannot exist; the eternity he wants to achieve leads to the realm of death, to solitude, ends in disintegration. From this point of view, we can only understand what “resurrection” means. It is the power of love stronger than death. Simultaneously, the Resurrection shows what immortality can do: Being in the other who lives, even though I have crumbled. Man is a being who does not live forever but is necessarily dedicated to death. It is only possible for a person who has no duration to live further if he also lives in the other.In this respect, we must also understand the words of Scripture about the continuity of sin and death. It is clear that man’s attempt to “be like God,” his pursuit of self-sufficiency, when a man wants to exist only in himself, means his death because man cannot exist in himself at all. If a man and in this is the essence of sin – he does not acknowledge his limitations and wants to be “self-sufficient” of himself; that is the very end of death. Of course, one will realize over time that his life has no duration in himself and that he must strive to be in others so that he can remain in the land of the living through them and in them. People try to do that in two ways. First, by surviving in their children: It follows that the free state and childlessness of natural peoples were a terrible curse. They mean sad demise, ultimate death.
On the other hand, as many children as possible mean the highest chance of survival, the possibility of immortality, and thus the blessing that one can expect. Another way to immortality opens when one realizes that in one’s children, he will live only very impersonally. He longs for more of his being. Therefore, he catches on the idea of ​​fame to make him immortal when he lives all the time in the memory of others. But even this next attempt of man to assure himself immortality by being-in-others fails as the first effort: What remains is not him, but only his echo, just the shadow. Immortality, which man creates himself, is only Hades, Sheol: It means to be rather than to be. The shortcoming of both these paths is that the second one who is to bear my being after my death can only bear its echo, not being itself.
What’s more, even the other one to whom I entrusted my survival cannot stand – he too will fall apart. This knowledge leads us to the next step. We have seen that man cannot preserve his existence in himself, but only in the other, but in the other, he can only survive as a shadow, and even more so because the other is falling apart. If that is the case, then only one can honestly give duration: one that is “who” does not arise and does not forget, but, he remains in the midst of creation and demise: the God of the living, which contains not only the shadow and the echo of my being, whose thoughts are not merely an image of reality. I am his idea that brings me closer to my being than I am in myself. His thought is no additional shadow, but the original power of my being. In it I can remain not only as a shadow, but in it I am truly closer to myself than if I tried to do it on my own. Before we start talking about the Resurrection, we will try to look at this problem from another side. We can follow again on the word about love and death: Only where someone’s price of love is above the cost of life, that is, where someone is ready to give love to life over love just for love, only where love can be greater and stronger than death. To become more powerful than death, first, love must be more than just life. If love is capable of this not only by empty will, but in fact, it would mean that the power of love has risen above the power of biological life and takes this biological power into its service. In the words of Teilhard de Chardin, it is expressed as follows: Where this takes place, the decisive “complexity” and implement  take place there; there is life contained and drawn into the power of love. There, love transcends life – death – and creates unity where death divides. If the power of love for someone else was so strong that it would not be only his memory, not his shadow, so that he would be able to keep him alive, then a new level of life would be achieved that would leave space for biological development and transformation far beyond it would be a jump to a completely different level where love would no longer be conditioned by life, but life would be in the service of love. This last stage of “transformations” and “evolution” would no longer be a biological stage, but would mean an escape from the self-rule of life, which is at the same time a death government. This degree would open up the space that the Greek Bible calls “zoe”, that is, the ultimate life that left the reign of death behind. The last stage of development that the world needs to achieve its goal would no longer take place in the biological space, but would depend on Spirit, freedom, love. The last stage would no longer be development, but a decision and a gift in one. But what does all this have to do with the belief in the resurrection of Jesus? The question of how a person can be immortal has been considered from two sides, which are different aspects to one thing. We have said that man since he has no duration in himself, can only carry on his life by continuing his life in someone else. We then said about this »other * that only the love that accepts the beloved being into himself, into his possession, can enable this being in the other. These two complementary aspects seem to be mirrored in two forms of the New Testament text on the resurrection of the Lord: “Jesus rose from the dead” and “God (the Father) raised Jesus from the dead *. Both sentences meet in one fact: that the total love of Jesus for-humanity, which leads him to the cross, is fulfilled in a total focus on the Father and is, therefore, stronger than death because it is carried entirely from him. We will take the next step. We can now say that love is always based on some form of immortality. Already at its prehuman lower level, love shows in this respect the conservation of species. Such a foundation of immortality is nothing random to her, it is not ancillary, but it really belongs to its essence. This sentence can also be reversed, and then means that immortality always comes from love, not from the self-sufficiency of what is sufficient. So we can boldly say that, if we understand it well, we can even apply to God as understood by Christian faith. That is why God is absolutely constant and unchangeable against everything that is passing away because He is the union of the three persons, their complete identification with the reciprocity of love; He is the active essence of the absolute and thus completely “relative”, connected to one another, of living love. Self-sufficiency that knows no one but itself is not divine, as we have already pointed out. We have found a transformation of the Christian image of the world and of God regarding antiquity in that it teaches us to understand “the absolute” as absolute “relativity”, as “relation subsistence *,” a fundamental relationship.