Back in 1967, my systematic theology professor, Fr. Cyrin Maus, OFM, told us that if a video camera had been placed in front of Jesus’ tomb, it wouldn’t have filmed a lone man emerging from a grave (which would be resuscitation more than resurrection). More likely, he felt, it would’ve captured something like beams of light extending in all directions.
In the resurrection, the single physical body of Jesus moved beyond all limits of space and time into a new notion of physicality and light—which includes all of us in its embodiment. Christians called this the “glorified body,” and it is similar to what Hindus and Buddhists sometimes call the “subtle body.” This is pictured by a halo or aura, which Catholics placed around “saints” to show that they already participated in the one shared Light.
This is for me a very helpful meaning for the resurrection of Jesus, which might be better described as Jesus’ “universalization,” a warping of time and space, if you will. Jesus was always objectively the Universal Christ, but his significance for humanity and for us was made ubiquitous, personal, and attractive for those willing to meet Reality through him. Many do meet Divine Reality without this “shortcut,” and we must be honest about that. Only “by the fruits will you know” (Matthew 7:16–20). People who are properly aligned with Love and Light—“enlightened”—will always see in holistic ways, regardless of their denomination or religion.
Rabbi Harold Kushner explained in his foreword to Man’s Search for Meaning:
The greatest task for any person is to find meaning in his or her life. Frankl saw three possible sources for meaning: in work (doing something significant), in love (caring for another person), and in courage during difficult times. Suffering in and of itself is meaningless; we give our suffering meaning by the way in which we respond to it. . . .
Forces beyond your control can take away everything you possess except one thing, your freedom to choose how you will respond to the situation. You cannot control what happens to you in life, but you can always control what you will feel and do about what happens to you.
.. June 15, 1941: For a moment yesterday I thought I couldn’t go on living, that I needed help. Life and suffering had lost their meaning for me; I felt I was about to collapse under a tremendous weight. . . . I said that I confronted the “suffering of mankind” . . . but that was not really what it was. Rather I feel like a small battlefield, in which the problems, or some of the problems, of our time are being fought out. All one can hope to do is to keep oneself humbly available, to allow oneself to be a battlefield. 
This is what it means to hold the contradictions and the pain of the world, as we do in contemplation. Hillesum accepted her destiny. She believed, as I do, that we are called to be both the agony and the ecstasy of God—for the life of the world. For me, to be a Christian means to accept that battlefield, to accept and to somehow participate in the mystery of death and resurrection in oneself and in the universe. It is a process of “oneing” with Foundational Reality, which some call at-one-ment.
Social psychologist Diarmuid O’Murchu writes:
Creation cannot survive, and less so thrive, without its dark side. There is a quality of destruction, decay, and death that is essential to creation’s flourishing. . . . And the consequence of this destructive dimension is what we call evil, pain, and suffering. Obviously, I am not suggesting fatalistic acquiescence. Indeed, I am arguing for the very opposite: an enduring sense of hope, which it seems to me is not possible without first coming to terms with . . . the great paradox. It is . . . the unfolding cycle of birth-death-rebirth. And it transpires all over creation, on the macro and micro scales alike. 
Yes, I know, sisters and brothers, suffering is and will always be a mystery, maybe the major mystery.
“Just remember, on the practical level, the Christian Church was much more influenced by Plato than it was by Jesus.” He left us laughing but also stunned and sad, because four years of honest church history had told us how true this actually was.
.. For Plato, body and soul were incompatible enemies; matter and spirit were at deep odds with one another. But for Jesus, there is no animosity between body and soul. In fact, this is the heart of Jesus’ healing message and of his incarnation itself. Jesus, in whom “the Word became flesh” (John 1:14), was fully human, even as he was fully divine, with both body and spirit operating as one. Jesus even returned to the “flesh” after the Resurrection; so, flesh cannot be bad, as it is the ongoing hiding place of God.
.. In the Apostles’ Creed, which goes back to the second century, we say, “I believe in the resurrection of the body.” I want to first point out what it is not saying and yet what most people hear. The creed does not say we believe in the resurrection of the spirit or the soul! Of course it doesn’t, because the soul cannot die. We are asserting that human embodiment has an eternal character to it.
.. Christianity makes a daring and broad affirmation: God is redeeming matter and spirit, the whole of creation. The Bible speaks of the “new heavens and the new earth” and the descent of the “new Jerusalem from the heavens” to “live among us” (Revelation 21:1-3). This physical universe and our own physicality are somehow going to share in the Eternal Mystery. Your body participates in the very mystery of salvation.
.. Many Christians falsely assumed that if they could “die” to their body, their spirit would for some reason miraculously arise. Often the opposite was the case. After centuries of body rejection, and the lack of any positive body theology, the West is now trapped in substance addiction, obesity, anorexia, bulimia, plastic surgery, and an obsession with appearance and preserving these bodies.
.. The pendulum has now swung in the opposite direction, and the fervor for gyms and salons makes one think these are the new cathedrals of worship. The body is rightly reasserting its goodness and importance. Can’t we somehow seek both body and spirit together?
When Christianity is in any way anti-body, it is not authentic Christianity. The incarnation tells us that body and spirit must fully operate and be respected as one. Yes, Fr. Larry, our Platonic Christianity is now feeling the backlash against our one-sided teaching.
In Bonaventure’s writings, you will find little or none of the medieval language of fire and brimstone, worthy and unworthy, sin and guilt, merit and demerit, justification and atonement, even the dualistic notions of heaven or hell, which later took over.
Bonaventure summed up his entire life’s theology in three central and sacred ideas:
- Emanation: We come forth from God bearing the divine image, and thus our inherent identity is grounded in the life of God from the beginning (Genesis 1:26-27).
- Exemplarism: Everything in creation is an example, manifestation, and illustration of God in space and time (Romans 1:20). No exceptions.
- Consummation: All returns to the Source from which it came (John 14:3). The Omega is the same as the Alpha; this is God’s supreme and final victory.
.. The Christ Mystery—the crucified and resurrected Christ—becomes the visible template for the pattern of all creation. Christ reveals the necessary cycle of loss and renewal that keeps all things moving toward ever further life. The death and birth of every star and atom is this same pattern of loss and renewal, yet this pattern is invariably hidden, denied, or avoided, and therefore must be revealed by Jesus—through his passion, death, and resurrection.
.. Bonaventure’s theology is never about trying to placate a distant or angry God, earn forgiveness, or find some abstract theory of justification. He is all cosmic optimism and hope! Once we lost this kind of mysticism, Christianity became preoccupied with fear, unworthiness, and guilt much more than being included in—and delighting in—God’s positive, all-pervasive plan.
.. The problem is solved from the beginning in Franciscan theology: “Before the world was made, God chose us in Christ” (Ephesians 1:4). If more of the Church believed St. Francis and Bonaventure, they could have helped us move beyond the inherently negative notion of history being a “fall from grace.”
.. Bonaventure invited us into a positive notion of history as a slow but real emergence/evolution into ever-greater consciousness of a larger and always renewed life (“resurrection”).