By Kyrsoibor Pyrtuh
We cannot think of the Cross and Resurrection events without relating them to the advent of Spring. The Spring season represents hope and new life. After the cold and dry winter follows the Spring and such is the beauty of God’s creation and the bounty it bestows on everyone to sustain life here on earth. The death of Jesus Christ on the cross and the resurrection also represent a strong symbol of renewal and hope as against the perpetration of wars, ecological, political and economic injustices.
Spring: A Cross Cultural Festival
Spring has long been associated with renewal, fertility and the awakening of life after the harsh winter months. This time of the year has been celebrated in various cultures through festivals that honour the earth’s regeneration. Ancient socio-religious and cultural practices involved honouring deities of fertility and agriculture, symbolizing the rebirth of nature, which corresponds more closely with the themes of resurrection embodied in Easter, the culmination of the events commemorated on Good Friday.
Across cultures, various spring festivals include themes of unity, gratitude and celebration of nature’s bounty. Many spring festivals are community events that emphasize the importance of gathering, sharing and celebrating life. Since time immemorial, the Hynniewtrep community is also alive with such celebrations and significant socio-religious and cultural dances, like the Shad Suk Mynsiem, Shad Sukra etc. stand as a strong testament.
The Week Before and After Good Friday and Resurrection:
Perhaps, we cannot reflect on the Cross and Resurrection without revisiting the events that occurred the week before and after the Crucifixion and Resurrection. Let us for a moment recapture those critical moments and imagine that we were present in Jerusalem and were amongst the multitudes who witnessed those events. Not to deride the religious and spiritual aspects of the Holy Week, to me the week before and after the Crucifixion and Resurrection were the most tumultuous periods in Jerusalem and its adjoining areas. Also, those events had more to do with the politics of the day and the crucifixion of Christ can also be viewed as an important political event of the time.
The crucifixion occurred during a period of intense political turbulence in Palestine under Roman (foreign) occupation. Jesus’ growing influence and his challenge to the existing power structure, both religious and political, posed a threat to the status quo. Jesus’ teachings often challenged the established religious authorities as well as the Roman imperial order. His teachings about kingdom values resonated with the “hoi polloi”, the Jews and gentiles alike, who were yearning for liberation from oppression, presenting him as a potential revolutionary figure. The religious leaders viewed him as a blasphemer and a disruptor, while the Romans regarded him as a potential insurrectionist.
The Gospel writers recorded that Jesus makes a grand entrance into the city to fulfil the prophecy of Zechariah “Tell the city of Zion, Look, your King is coming to you! He is humble and rides on a donkey and on a colt, the foal of a donkey.” The crowds throw palm branches and put blankets on the road before Jesus. This shows their belief in him as the Messiah. They sing out in praise and celebration, “Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest heaven! (Matthew 21:1-11).
The ride was not smooth and as a result it threw the entire city into chaos and disruption amidst hope that the messiah was here to deliver the oppressed people from the oppressors and the tyrannies of Roman rulers. While at the same time the people were also party to the turn of events, from “praises of hosanna” to chants of denigration, “crucify him”.
Following the resurrection, the chaos and confusion became intense as the disciples were charged for stealing the body of Jesus Christ and that they had orchestrated and stage-managed the resurrection. More serious of all charges was the crime of rumour mongering in order to create mayhem in the city and other places in Judea. In addition, the disciples became disillusioned and were undergoing great stress, pain, anger and fear. The messiah was killed, so the movement was dead, they thought.
During the week before and after the Crucifixion and Resurrection there was total disruption in Jerusalem, especially. Disruption may not be a very pleasant word, but for the people of Palestine (until the present day) disruption and occupation were familiar terms since the Maccabean revolt in 167 BC. In fact Josephus, the Jewish historian, had recorded about five Jewish rabbis who had led several and fierce uprisings between 40 BC and 70 AD.
We may recall a few disruptive scenes during the week before and after the Crucifixion and Resurrection. The multitudes on top of their voices chanting praises for Jesus and the same were demonizing and condemning him to death. The late night arrest of Jesus nearly caused bloodshed. The week after the Resurrection also was marked by fear, doubt, hopelessness and despair. The disciples locked themselves inside the safe house for fear of being arrested and killed. There was disgruntlement and confusion amongst the disciples and followers of Jesus. They asked themselves, “Do we go out and continue to proclaim the good news or do we return to our homes?” They grappled with these existential realities, but the latter got the better of them and one after another they left quietly and returned to their respective trades. Simon Peter, Nathaniel, the sons of Zebedee and two other disciples went back to the sea (John 21).
However, at the foot of the Cross, amidst chaos and confusion, and while Jesus was bleeding profusely, the women’s comrades found courage and strength in the Magnificat or rather the song of disruption, which Mary had sung earlier- “He acted with power and done wonders, and scattered the proud with all their plans. He has knocked down the mighty from their thrones and lifted up the lowly. He has filled the hungry with good things, but has sent the rich, oppressors and exploiters empty”(Luke 1:46-55). Besides, during the British rule of India, the Magnificat was prohibited from being sung in Church.
In the context of oppression, the crucifixion can be interpreted as a powerful symbol of resistance against tyranny. Jesus’ martyrdom has inspired countless movements and protests throughout history, revealing how his death became a rallying point for those seeking justice, freedom and reform against oppressive regimes.
Thus, being caught between two options, harmony or disruption, protest or compromise, revolution or evolution- the unipolar society never wanted to be disturbed or dethroned or their boat being rocked. Does disruption negate peace? Jesus is revered as the peace builder, but for him peace is both empirical and eschatological, i. e, peace here on earth as well as in heaven. Jesus once said- “blessed are the peacemakers for they are the children of God. His statement is to challenge our naive notion of peace. Real peace is costly, dangerous and entails struggle. Genuine peace cannot be domesticated. It is essentially relational to socio-religious, economic and political realities.
The world and societies across the universe are clamouring for peace and justice. The people of Palestine, in their difficult circumstances, are praying for an end to the bombings and violence. The international community must respond to their cries and strongly call for an end to the Israeli bombings and occupation. Peaceful negotiations are possible when we respect one another’s rights and aspirations.