It seems to me that Filipino culture does not have any strong emotional attachment to the resurrection of Jesus. We are more fervently devoted to the Santo Niño and to the Black Nazarene. Of course there is the sugat, (a re-enactment of the encounter between the Blessed Virgin and the resurrected Jesus) which is relatively popular. Yet, it lasts at most a little more than an hour. As far as duration is concerned, it is nothing compared to the devotion to the Santo Niño which is sustained by a novena, not to mention the prayers we say every Friday.
A sociologist of religion or a cultural anthropologist can explain better this particular slant in our local culture. My academic training is not on these fields but on Christian theology.
Thus, let me attempt to give some explanations in the area of theology. Or more accurately, let me give a theological critique of the way Christian faith has been explained that may have contributed to cultural practices.
In catechesis on how salvation was won, it is often said that the blood of Jesus was paid as ransom for our freedom as children of God. In other words, we were held in bondage by Satan and our liberation was effected when Jesus’ blood was accepted. Sometimes, the idea of redemption is used. In medieval context, redemption would refer to payment for the freedom of a slave. Another explanation is that since the sin of Adam and Eve was against God, only a God-offering could appease the divine wrath. Thus, it was necessary for His Son to die. In all these explanations, it is only his death that has saved us. The resurrection does not seem to have any contribution to our salvation.
Another explication would give more emphasis to the incarnation of the Son of God. It is elaborated that God became human so that we can become partakers of the divine nature. This explanation would be preferable to the idea of ransom. But still, strictly speaking, it does not include the resurrection as having contributed to our salvation.
Some theologians have come up with models that would emphasize the role of the resurrection. But these explanations have not been popularized in catechesis.
On the pastoral front, it is also easier to dramatize the suffering that Jesus went through that led to his death. Preachers, with some flair for melodrama, would prick our consciences in saying that our sins continue to crucify Jesus. “Tan-awa ang dagway sa atong Ginoo, nagkadugo, nitan-aw kanimo nga ayaw na dugangi ang iyang kasakit.” But such statement cannot be said when we are celebrating Easter.
Another difficulty is that people cannot easily relate to the theme of the victory of goodness over evil. Instead, they see the morally bankrupt flourish while the good continue to suffer. How is the message that sin is defeated conveyed when warmongers Donald Trump and Benjamin Netanyahu continue to invoke God to justify their use of violence? And how can we speak of the triumph of justice over injustice when the families of the victims of EJK are still traumatized while those responsible are not held accountable? The victims continue to seek justice while the victimizers go scot-free.
With these challenges in mind, most will simply say that the resurrection proves that Jesus is not just any other prophet: The resurrection proves his divinity. Of course, this is part of our faith. But if this is the only point, why didn’t the resurrected Jesus show himself to the Roman soldiers who nailed him to the cross? Why didn’t he return to the temple and tell the authorities that they were wrong? Furthermore, belief in any form of divinity would only be meaningful if the divinity challenges us to be better persons.
In what way can we see the resurrection as a continuing challenge for us? We should historicize the passion and believe innocent suffering continues to happen today. And we are challenged to take these people down from their crosses. The resurrection of Jesus tells us that taking the crucified from their crosses is a continuing task. The resurrection gives us the strength to fight for the values that are close to the heart of Jesus and the belief that it is worth all the blood, sweat and tears. The struggle for truth, justice and human dignity may be arduous but it is worth all the pain.
The philosopher Emmanuel Levinas says that looking at the face of the victim should engender moral responsibility. But should we not also look at the face of the resurrected Jesus who tells us, “I am with you in your fight for truth and justice for the lowly and no matter what, that fight is worthwhile.”
Happy Easter!