Of Discovered Music and Enthroning the Savior

nails

Many people are introduced to the melody, “Greensleeves,” via the well-known Christmas carol, “What Child Is This?”  There could hardly be a better introduction.

I have a theory that all truly great music—simple or complex—is not created but rather discovered by the composer.  Such music is, I envision, part of a body of music already known and celebrated in heaven.  I could be wrong, but some music is so sublime that it seems to me impossible that heaven could not already be aware of it.  It is my thought that “Greensleeves” belongs to such a class of discovered music.  Beethoven’s Fifth Symphony, Pachelbel’s Canon in D, the folk tune “Shenandoah,” among many others, are part of that divine play list, along with beauties yet to be discovered.  So it seems to me.

The words to the carol of which I write are fit for the melody.  They are a soul deep meditation on why the birth of this Baby is so important.  The musings lead to an answer found in what this Child would later do.  The mortal mission of Christ the King is incomparably important to you and me.

I fear that many modern renditions miss—or perhaps even avoid—the point. Among the some two dozen recordings of the carol in my possession, I recently discovered to my surprise that all but maybe four leave out the second of three verses, the one that holds a central place in the poem penned by the author, William C. Dix.  Some repeat, again and again, the true declaration of the first verse that this Child is “Christ the King.”  Recognition of that reality is important, but how far does it get you?  Even Herod believed and feared that prophecy, a belief that goaded him to destroy all of the babes of Bethlehem that his soldiers could find.

Why did Christ the King find it necessary to lower Himself to be born among men?  That is the central question, understanding the answer to which converts our attitude toward Christ from more than reverence for a Divine Monarch into humble love born of joy and boundless gratitude.  The second verse explains what is at the heart of Christmas.  But listen to your recording and see whether these words are included:

Why lies He in such mean estate,
Where ox and ass are feeding?
Good Christians, fear, for sinners here
The silent Word is pleading.
Nails, spear shall pierce Him through,
The cross be borne for me, for you.
Hail, hail the Word made flesh,
The babe, the Son of Mary.

This little Child would be pierced by nails and spear when He was older but no less innocent.  Why would He submit to that?  Why would the King submit to that?  We worship Christ not just because He is the King, but because of what this King has done for us.

I conceive of a day, a moment, when those very men who pounded the nails into the Savior’s hands and feet come personally to realize, come face-to-face with, what they have done.  What depth of grief that this knowledge will cause to the minds of those men—of those moments in that day—I can imagine in only the smallest degree.  They will be the only men, among the billions who have trod the earth, who with hammers in their fists drove nails into the hands and feet of the Creator and their Savior.  What will that recognition mean to them?

Perhaps the Savior’s plea from the cross, “Father, forgive them; for they know not what they do,” will be the beginning of some healing solace when they do know what they personally did.  I suspect that this is not the limit of the mercy that the Savior will extend to these, His brothers, who were so close to the Son of God in this horrible way.

Then I am drawn to consider, how will we feel when our day comes, and it surely will, when we stand face-to-face and see those wounds in His hands and feet?  How will we feel when we come to understand perfectly, as we will, that our own, personal sins made those wounds necessary, that because of what we knowingly have done there was no other way, that we helped to make those nails unavoidable?  More, how will we feel, looking in the Savior’s eyes, when we fully understand that depending on our repentance the suffering that we personally caused was entirely and eternally worth it, or in absence of our repentance all for naught?  At that moment our joy and our love or our grief and pain will be without measure.

Let us decide now, for we may, to let our loving hearts enthrone Him.

Of Jesus Christ and Life

Life. Jesus said, “I am the life” (Doctrine & Covenants 11:28).

Jesus said, “God is not the God of the dead, but of the living.” (Matthew 22:32)

Jesus said, “Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself” (John 5:25, 26).

I will tell you the story of a German woman, whom for this relation I will name Hertha Lux Bullerman. Hertha was the mother of 5 children, three boys and two girls. She lived in far eastern Germany.

Her first child was a daughter, Ursula. Her second was her first son. He was named Fritz. Ursula and Fritz were close, as first and second born children can be.

Next was born another son, named Hubertus. Hubertus died a day short of four weeks after he was born. Hertha’s next child was a third son, to whom was given a name similar to his brother’s, perhaps in memory of his brother who lived such a short time. This third son was named Hubert. Hubert died from typhus, a few days short of his third birthday. Last born of the children was Hertha’s second daughter, named Christa.

Hertha Lux Bullerman outlived all of her children except her oldest, Ursula. She also outlived her husband, Alfred, who died in 1938 of an incurable disease, just a few short years before that disease, tuberculosis, became very curable.

The family was religious. Alfred was a Lutheran minister, and they all lived in the parsonage, along with Hertha’s father for a time, who was an organist for the church. It was Ursula’s job to work the pump that gave the air that gave the sound to the pipes of the organ. For Ursula, as a child, that was hard work. You could get tired long before the music was through.

Ursula’s grandfather, Theodor Bruno Waldemar, was proud of her. They would often walk in the town, old grandfather and young granddaughter. When other children saw them walking together, they would sometimes call out, “There comes the old musician, with his daughter, the clarinet.” Grandfather would beam with pride, while Ursula thought altogether differently about the peer recognition.

I speak of these things and these people, because this is life, and they lived it. And they are all children of God, the God of the living.

Yet so much of it happened before my mortal life, before I arrived on earth and my mortal reality began. Did it really happen? How could it be real? Are the people of the past, of long ago and not so long ago, real? I am quite sure that it was and that they are.

One year and a month after the death of Hertha’s husband, Alfred, Germany was at war with nearly all of its neighbors.

Hertha’s remaining son, Fritz, was 16 when the war began. Before the war was over he would serve in a tank on the Russian front. Fritz never returned home. He died, in late autumn of 1943, in Ukraine, not far from where there is war again today.

A year later, in November 1944, the old musician, Hertha’s father, died. Of Hertha’s family, she and her two daughters remained. In not many weeks all three would flee for their lives from the Red Army.

The three women, barely fitting on the overcrowded refugee train, could take very little with them. Why did Hertha bring with her the folder containing her family history? With her world crashing down around her, with so many of her family and friends gone, with her homeland behind her and a merciless enemy at her back, why would those records of the dead have any value? Were these people who had gone, children, husband, father, family, real anymore?

Jesus said, “God is not the God of the dead, but of the living.”

Jesus said, “I am the life”.

Hertha and her daughters, Ursula and Christa, found refuge in southern Germany. Though her new home would soon be occupied by another enemy, it was a more merciful one than the communists.

Hertha and both daughters survived the war. The younger one, Christa, married and had children of her own, though she died from an illness in the mid-1960s. The older sister, Ursula, married an American soldier and came to the United States. She brought with her that treasured folder of family history, preserved by Hertha through fire and flame, through tragedy and chaos.

Ursula herself died just 10 years ago, from Alzheimer’s disease. She had forgotten much of what I have remembered for you today. While my mother’s memory of these people faded away the people did not. She regained them and her memory of them all just as she joined them in the world of spirits.

We all have such stories. I am glad for those that I have saved. I wish that I had saved more. That folder of family history mattered very much. Why did my grandmother entrust that folder to my mother? My grandmother rescued more than her daughters in the cold winter of 1945.

Because the atonement and resurrection of Jesus Christ extend life to all, I have confidence in the day when we shall be united.

Of Vanity and Christmas Gifts

The prophets, ancient and modern, are clear that this life is a very artificial thing. The earth and this mortality did not just happen. They were carefully planned in the sphere of the eternities, for very specific—and lasting—purposes.

Abraham reported this, from a vision wherein he saw God speaking of us, His spirit children, before He created the earth:

We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may dwell; and we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them; and they who keep their first estate shall be added upon; . . . and they who keep their second estate shall have glory added upon their heads for ever and ever. (Abraham 3:24-26)

Some centuries later Moses had a related vision, in which the Lord told him,

For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man. (Moses 1:39)

Our glory appears to be the Lord’s glory. It is the Lord’s work and glory that we grow and progress forever. The mortal mission and sacrifice of Jesus Christ were all part of His work for our immortality and eternal life. I am not sure that the Lord cares anything at all about anything we do other than what we do that affects His work and His glory. I do not find any evidence in the scriptures that anything else that we do matters to Him. Of course, in an eternal context, nothing else we do really matters to us, either. All of that other stuff is what the author of Ecclesiastes refers to as “vanity of vanities” (Ecclesiastes 1:2).

That vanity, the key theme of the Book of Ecclesiastes, is what many people seem to think that this life is all about. Many people live this life as if this life really mattered much, when in truth, all that matters about this life is how it affects the true reality, which resides in the eternal worlds, beyond this world and life. Lasting value and meaning are found in what we take with us when we leave this world.

That is a good filter, if we wish to discern what in this life is imperishable and real and what is temporary and vain. If you take it with you past the grave, it matters. If it does not, fuhgeddaboudit. Or, at least, do not set your heart on it or waste much time with it.

That might be a good guide for Christmas gifts. By that I mean, consider the purpose behind the giving of the gift. Is its purpose to transfer possession of vanity, that has no reach beyond the grave? Or is it instead intended to communicate and strengthen ties of love, friendship, to show kindness, to build relationships, to facilitate personal growth and progress, to memorialize pleasant shared experiences, to express and transmit value? Consider how it may be tied to this list of eternal verities that stay with us:

Remember faith, virtue, knowledge, temperance, patience, brotherly kindness, godliness, charity, humility, diligence. (Doctrine and Covenants 4:6)

There is a lot of Christmas Spirit in that list. Such solemnized gifts are not likely to break and never grow old. They are very real. To the extent they embrace such virtues, I think we remember them.

Of Carols and Carnage

Among the beautiful carols of Christmas there is one that surely seems odd and out of place. At least that is how I, as a young child, thought of it. The haunting melody is in significant measure responsible for its lasting popularity, but the words are anything but joyful for a joyful celebration. Rather than recount the birth of the Savior, Jesus Christ, the song expresses the inconsolable sorrow of a mother of Bethlehem mourning the cruel murder of her little child. Popularly known as “The Coventry Carol,” it includes these words:

O sisters, too, how may we do,
For to preserve this day;
This poor Youngling for whom we sing,
By, by, lully, lullay.

Herod the King, in his raging,
Charged he hath this day;
His men of might, in his own sight,
All children young, to slay.

Then woe is me, poor Child, for Thee,
And ever mourn and say;
For thy parting nor say nor sing,
By, by, lully, lullay.

The song helps retell the sad chapter in the story of the early days of the Savior’s mortal life when jealous King Herod, fearful of even rumors of potential rivals for his throne, ordered the slaughter of all of the children in Bethlehem of two years old and younger. Sometime before, Herod had been advised by the wise men of the birth of the future King of the Jews. The wise men mistakenly thought that Herod would rejoice with them at the news of the birth of the Messiah and freely told him what they knew. Under cloak of feigned rejoicing, Herod sent the wise men to Bethlehem, the place prophesied in the scriptures as the city where Christ would be born. He urged them to report back when they found the child, that he might come “and worship him also.” (Matthew 2:8)

But worship was far from what Herod had in mind. Herod’s reaction was typical of many throughout history when confronted by the work of God. He saw only danger to his own power and sought to destroy God’s work if he could. The Lord warned the wise men, who avoided Jerusalem on their way back home. Herod struck out in anger and ordered the death of all of the young babies in Bethlehem. Again as throughout history, Herod missed his mark, for Jesus was no longer there. Joseph, warned by an angel, had taken his little family away to Egypt.

Among those who take it upon themselves to second guess God there are those who would question why God would save His Son, while allowing all those other children in Bethlehem to be slain. Again, these critics miss the mark. They get it wrong by failing to consider the whole picture.

God the Father did not spare His Son from the slaying of the children at Bethlehem. The unfair and cruel carnage begun in David’s city was finished on Calvary. Jesus’ life was spared only momentarily so that it could be offered as the last sacrifice for all. That seemingly doleful song merits an essential place in our Christmas celebration. It points us to the full meaning of Christmas as part of a story that winds through Bethlehem and leads through sorrow in Gethsemane to death on Calvary.

Importantly, the story continues on from there to a glorious resurrection morning on the third day. This saddest of carols reminds us that Christ was born to save us, in spite of the evils of the world that He most of all could not escape, a salvation that extends especially to the children of Bethlehem and to all of the little children of the world.

(First published December 5, 2010)

Of Coming to Heaven and the Lord’s Supper

The lyrics to a Spanish song that I enjoy listening to include this line:

Para entrar en el cielo, no es preciso morir.

That translates into, “In order to enter heaven it is not necessary to die.” Of course, that is true. I have often said and know from some experience that eternal life can begin even in mortality, since the core element of eternal life is to possess the spiritual gift of charity, meaning the pure love of Christ (see Moroni 7:47), the one spiritual gift that never ends.

While it is not necessary to die to receive eternal life, we do need to come unto Christ. Eternal life means living with God the Father, in His presence, and inheriting all that He has. To qualify for that existence where perfect love and goodness prevail from this world of imperfection, corruption, and sin, it is necessary to come unto Christ, who has overcome all and who offers to help us to overcome all.

We come unto Christ only on His terms. We cannot command that He come to us on our terms. He is the perfect being, and we are very much short of that. We are the ones with distance to cover. Christ condescended to come as mortal man into our presence and our world of evil, but He did not condescend to partake of the evil. We have. He left our world through death, as we all will, but then was resurrected, which none were before Him, but because of whose resurrection all will follow.

Following resurrection, we will all be judged by the Father to determine whether we may remain in the Father’s presence and continue to grow and develop under His care. At that judgment, Christ will identify for the Father those who have come to the Son and thereby qualified to remain in heaven.

How do we come unto Christ? What are His terms? Just these, that we solemnly promise by covenant with Him and the Father that we will accept Him and keep His commandments. That is, we promise that we will follow Christ and stay with Him. How can coming unto the Savior mean anything less? Either we come unto Him or we do not.

The Savior has declared that this solemn promise and covenant is to be made in such a way as to be unmistakably imprinted on our minds, rich with the symbolism of washing away sin, burying the unrighteous way of life, and then rising to newness of life in accordance with the laws and ways of heaven. This covenant and symbolism are present in the ordinance of baptism. We place ourselves in the Savior’s hands via those whom He has personally chosen to represent Him. We are buried in water, washed and cleansed from sin, and arise out of the water in the image of the resurrection into a Christian life.

The person who approaches baptism truly repentant of all of his sins, genuinely committed to a complete turning away from all evil, will feel the powers and joys of heaven filling his heart. He will enter into the presence of God through the power of the Holy Ghost. In fact, shortly after baptism, the next step in coming unto Christ is to receive the gift of the Holy Ghost by the laying on of the hands of Christ’s representatives, just as the Samaritans anciently, who were baptized by Philip and soon thereafter were given the gift of the Holy Ghost by the laying on of the hands of the Apostles Peter and John (see Acts 8:12-17).

I have experienced those steps personally and testify that it works just that way. Through faith, repentance, and baptism, sins are washed away, and through the gift of the Holy Ghost the heart is changed and filled with the gift of charity, the pure love of Christ.

Sad to say, and I would not excuse myself by noting that it happens to us all, not long after the covenant is made the covenant is broken, and it is not broken by God. He perfectly fulfills His part. On our part, sins are once again indulged in, old or new ones, or both. The Spirit is grieved and withdraws, the gift of charity is also withdrawn, the man is left back on his own. With the covenant broken what are we to do?

With a graciousness that far surpasses the patience of any mortal man, God allows us to remake the covenant and come unto Christ again. We need not be rebaptized. God has provided another ordinance that allows us to reaffirm the baptismal covenant and reclaim its powers and blessings. As with baptism, it is a physical action that embodies a spiritual commitment. Also, like baptism, it is designed and prescribed by God in a symbolic form that reminds us of Jesus Christ through whom our redemption is possible.

I refer to the sacrament of the Lord’s Supper. As with baptism and the gift of the Holy Ghost, the sacrament of the Lord’s Supper comes in two parts. In the first, we partake of broken bread, reminding us of the Savior’s body broken for us and soon after resurrected. In the second we partake of water or wine to remind us of the blood shed by Christ in Gethsemane and on the cross.

As we partake of the sacrament with the same intent and spirit with which we were baptized, the whole baptismal covenant is reaffirmed and renewed, and we resume our Christian life. We return to Christ. We need this sacrament or our baptism would be nullified by our later sins. We need it to retain the effects of our baptism.

It is astonishing, really. It is a marvelous manifestation of the grace of God that He offers us this opportunity, weekly, to renew our solemn baptismal promises that we not so solemnly break. While we renege, the Lord does not. In fact, He offers us the second, third, and hundredth chance, which by all rights and justice He need not do. Which of us would have such patience with those who broke their promises to us?

Because of the Lord’s patience, to enter into heaven, the presence of God, again and again, it is not necessary to die. It is necessary to live, and to do that we must come unto Christ, and He beckons to us, all the time. Why wait to answer His call?

(First published August 26, 2012)

Of Life and Resurrection

Recently I had some quiet time to enjoy a beautiful day, the kind of day that makes Spring famous. As I sat on my backyard patio, the sun was bright, the temperature cool. There was a gentle breeze. The air was fresh and alive. The early Spring flowers were blooming, the daffodils and the jonquils.

In the neighborhood the cherry trees and pear trees were in full bloom. Almost all the other trees were budding with the tender Spring green of their new leaves. The mix of scents from the trees, plants, and grass was pleasant and lively. The grass was greening from the Winter brown. I could hear the sounds of the songbirds as they seemed to vie with each other for lead solo in the wildlife choir. All was pleasant, charming, lively, as I sat taking it in while munching on some strawberries.

I should hate to give it up—the whole experience, the sight, the sound, the smell, the taste, the touch, not just the strawberries.

We live in a very physical world. God intended it that way. God went to a lot of trouble to create a very physical world. He took great pains to make it beautiful and lovely. As the Lord revealed to Moses, “And out of the ground made I, the Lord God, to grow every tree, naturally, that is pleasant to the sight of man; and man could behold it. (Moses 3:9) . . . And I, God, saw everything that I had made, and behold, all things which I had made were very good” (Moses 2:31).

In the Doctrine and Covenants, Section 59, we read,

Yea, all things which come of the earth, in the season thereof, are made for the benefit and the use of man, both to please the eye and to gladden the heart;

Yea, for food and for raiment, for taste and for smell, to strengthen the body and to enliven the soul.

And it pleaseth God that he hath given all these things unto man; for unto this end were they made to be used. . . (Doctrine and Covenants 59:18-20).

I am reminded of a song that was sung at our wedding reception, sung by one of my wife’s college friends. Written and made famous by John Denver, it is called “Annie’s Song,” and it says in part,

You fill up my senses
Like a night in the forest
Like the mountains in springtime
Like a walk in the rain
Like a storm in the desert
Like a sleepy blue ocean

The Lord meant to fill up our senses, and He called it very good.

Did God make all these things, all the beauties of this earth, to be used by us only for life’s short day, to be laid aside forever when our bodies are placed in the grave? Once we die, are our senses never to be filled again? Is John Denver never to sing again? Will Helen Keller never see a sunset or hear a waterfall? Will little children who die in their infancy never run in the grass?

Apparently so, were we to rely for our light upon the religions of man. In the teachings of the religions of the world, the things of this physical world are temporary at best, frauds, a distraction from reality. In not a few teachings, this physical world is the sign of evil itself, wherein all things embodied are evil, and life is a quest to cast aside all things material and physical. For in the teachings of the world, God Himself is supposed to be without body, parts, or passions, a great nothingness to which we should all aspire.

Alone and apart from the religions of men and of the world, The Church of Jesus Christ of Latter-day Saints proclaims that God was not lying when He declared that His creation and all things He made “were very good.” As members of the Church of Christ, we announce that all that God does is eternal.

It would seem odd, indeed, for God to spend so much time and effort to create the world and the worlds—and all of their details and beauties—if they were not very important. In fact, the Lord emphasized just how important the material world is when He explained in the Doctrine and Covenants something about Himself and physical elements. God declared that, “The elements are the tabernacle of God” (Doctrine and Covenants 93:35), something that young Joseph Smith saw for himself with his own eyes, when the Father and the Son appeared to him in that First Vision in 1820.

Through the Prophet Joseph Smith the Lord further revealed, “The elements are eternal, and spirit and element inseparably connected, receive a fulness of joy; and when separated, man cannot receive a fulness of joy.” (Doctrine and Covenants 93:33, 34) So it was that the Lord explained to Lehi, the prophet, “men are that they might have joy. And the Messiah cometh in the fulness of time, that he may redeem the children of men” (2 Nephi 2:25, 26).

It is true that we shall all die, that we shall not only be touched by death but shall experience it, personally. A couple of years ago my son and I drove by a cemetery with what seemed to me an unusual sight. Lined up along the back were dozens of burial vaults, all waiting for their occupants, some day, sooner or later. Not one of us knows who will be the next occupant, but we cannot deny that we all will go there. There’s a place for us. But it is not the final place.

Those of us who have placed a loved one in the tomb, and have faced this one of life’s most real experiences, know that as we have faced this experience with the bright testimony of the Savior’s resurrection, the sting of death is removed. The sadness is one of parting, not the hopeless despair of irretrievable loss. With the Apostle Paul, we proclaim, “O death, where is thy sting? O grave, where is thy victory? . . . Thanks be to God, which giveth us the victory through our Lord Jesus Christ.” (1 Corinthians 15:55, 57)

The resurrection and all the good things of life that come with it are real. It is death that is temporary and fleeting.

So, for baseball games and walks in the woods, for ice cream and for spaghetti, for flying through the air and swimming in the sea, for symphonies and chirping birds, for soft warm blankets and cool smooth silk, for fast cars and slow buggies, for fireworks and handshakes, for the scents of the sea and the perfumes of the gardens I thank the Risen Lord and praise my Savior, for making all of these available forever.

We sing praise with the hymnist, Folliott S. Pierpoint:

For the beauty of the earth,
For the beauty of the skies,
For the love which from our birth
Over and around us lies,

For the beauty of each hour
Of the day and of the night,
Hill and vale, and tree and flow’r,
Sun and moon, and stars of light,

For the joy of human love,
Brother, sister, parent, child,
Friends on earth, and friends above,
For all gentle thoughts and mild,

Lord of all, to thee we raise
This our hymn of grateful praise.
(Hymn 92)

To which I add my own witness of the Living Christ. I have stood in the tomb. It was empty, for Christ is risen, as He said. And all good things by and through Him are saved.

(First published April 12, 2009)

Of Easter and the Resurrection of Christ

As we approach the Easter season, it may be valuable to reflect on the meaning of the season. It is, after all, Easter that gives meaning to Christmas, and the atonement and resurrection of Jesus Christ give meaning to Easter.

Few if any events of ancient history are as well attested as the resurrection of Jesus Christ. His rising from the tomb after His death at the hands of the Roman executioners is a hard fact. It is a particularly hard fact to grapple with if one is of the mind that religious phenomena are “spiritual”—by which critics mean “unverifiable.” Their efforts for nearly two thousand years have been to try to change the subject or impugn the witnesses or make the reality appear somehow merely symbolic, allegorical, or fabulous. But the resurrection of Jesus Christ remains as startlingly real today as it was to the Greco-Roman world of 34 A.D. The emergence in the 1830s of powerful new evidence of the Savior’s resurrection from the dead makes objections to its reality impossible to sustain.

The list of witnesses of the resurrected and immortal Christ is a long one, spanning continents, ages, and sexes. It begins with Mary Magdalene, in Jerusalem, who went to the tomb early on Sunday morning after Jesus’ execution, expecting anything but to see Jesus alive once more. She was there to finish the process of anointing the body, which she and others could only hastily begin on Friday evening. To her wonderment and sorrow the tomb was empty. Rather than expecting that the dead was alive once more, her one thought was to find where the body now was. To a joy that none but she could describe, Mary was told by Jesus Himself that He was risen from the dead. Mary also became the first to testify of the Savior’s resurrection, as she quickly reported her experience to the disciples (John 20:1-18).

The record reports how later, in the evening, the resurrected Christ appeared to these disciples, who included at least ten of His apostles in company with others of Jesus’ followers. As if to answer future skeptics, Jesus made a point of the physical reality of the resurrection from the dead. First, to attest to the death, he had those present handle the mortal wounds in hands, feet, and side (the last inflicted by the Roman soldiers to assure the death of Jesus before they removed His body from the cross), as He declared to them, “handle me and see; for a spirit hath not flesh and bones, as ye see me have.” (Luke 24:36-40; John 20:19-21) Next, to demonstrate the full functionality of a resurrected body, Jesus ate a piece of broiled fish and part of a honeycomb (Luke 24:41-43). This is tangible evidence, intentionally offered by the Savior to emphasize the fact of His physical resurrection, with a very physical body.

Sometime that same day Jesus walked for an extended time with two disciples as they journeyed to the nearby village of Emmaus (Luke 24:13-35). A week later the apostle Thomas, who had been absent the week before, was added to the list of physical witnesses, as he in turn was shown the mortal wounds of the risen Christ (John 20:26-29). Again in Galilee Jesus met His disciples for a meal of fish and bread and then taught them about charitable service while sitting with them around the fire. To these and other interactions of the mortal disciples with the immortal, risen Christ, is the record in Paul’s letter to the Corinthians that “above five hundred brethren at once” saw the resurrected Christ, to which Paul adds his own personal witness (1 Corinthians 15:6-8).

The Book of Mormon, first published in 1830, is another witness, from a separate people on another continent, of the Christ who had lived, died, and been resurrected far away in Jerusalem. Across the ocean, in ancient America, Jesus Christ appeared to 2,500 more disciples who became personal witnesses of their resurrected Savior. “And it came to pass that the multitude went forth, and thrust their hands into his side, and did feel the prints of the nails in his hands and in his feet; and this they did do, going forth one by one until they had all gone forth, and did see with their eyes and did feel with their hands, and did know of a surety and did bear record, that it was he, of whom was written by the prophets, that should come.” (3 Nephi 11:15)

To these ancient testimonies, the list grows with modern day witnesses of the resurrected Christ. Add the names of Joseph Smith, Sidney Rigdon, and Oliver Cowdery, “That he lives! For we saw him, even on the right hand of God; and we heard the voice bearing record that he is the Only Begotten of the Father” (Doctrine and Covenants 76:22,23; see also Doctrine and Covenants 110:1-10).

The testimony is sure. You can accept it or not, but you cannot change the fact that Jesus, once dead, rose again from the dead, as He and the prophets foretold and as He and the prophets since have reported. With that knowledge, Easter becomes more than a quaint relic of just another “faith tradition”. It becomes a celebration of the greatest event in the history of the world.

(First published February 22, 2009)