The earliest creeds of the Christian church confess that Jesus “suffered under Pontius Pilate, was crucified, died, and was buried.” It is then confessed, “On the third day, he rose again.”(1) While modern presuppositions may tempt us to interpret the death and resurrection of Jesus as symbolic or spiritual in nature, there was nothing abstract about the events and details confessed by those who first beheld them. Jesus’s suffering was an actual, datable event in history, his crucifixion a sentence inflicted on an actual body; the proclamation of both was the remembrance of a cold reality, something akin to remembering the Holocaust or the Trail of Tears. Likewise, “the third day” was a tangible, historical occasion—albeit an occasion of unfathomable proportions.

Yet the resurrection of Jesus was not viewed as merely a static fact on this particular third day, a fixed event to remain in this history alone. “We believe that Jesus died and rose again” wrote the apostle Paul, “and so we believe that God will bring with Jesus those who have fallen asleep in him.”(2) For those who first beheld it, the resurrection was an event with inherent consequences for everything—for order and purpose, for what it means to be human itself. The earliest confessions of Christ’s death, burial, and third day rising from the dead are immediately followed by certain understood implications. As the Misfit in Flannery O’Connor’s short story observes of this resurrected one, Jesus went and “thrown everything off balance.”

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In a very perceptive book called Life: The Movie, author Neal Gabler argues that entertainment has conquered reality. All of life has become a stage, and the way to success is through the pathway of becoming a celebrity. Gabler suggests that we spend our lives buying and shopping according to images and ideals that we hold as we seek to shape ourselves for our own performance. The constant use of significant celebrities to model lines of clothing, sporting goods, and cosmetics tell us subtly that if we own these items, we too can be like our heroes. We are strategically convinced that we don’t simply have to watch the rich and famous; we can become them. The democratization of credit and the availability of easily-accessed goods guarantee our ability to play the part or parts we choose.

The practical aids are many. Credit and finance options bluntly inquire, “Why wait?” In earlier times people had to consider whether they could afford such things, and they might have had to delay while they saved. The time between viewing and having was often considerable, but not anymore. The messages are clear that we can have it if we want it, and we can have it now. It comes, of course, with a huge price tag in terms of increasing debt and anxiety. But even as the social crisis ticks like a time bomb in many homes, the waiting has been taken out of wanting.

It has become the job of the advertising industry to keep us in a state of permanent dissatisfaction and restlessness with who we are or what we have. The answer is always bigger, better, faster, or more like someone else. Words like “enough,” “sufficient,” and “wait” are derided in favor of having what you want now and immediately becoming who you really want to be. We are informed of our lack of something and then told it is ruining the quality of our lives. But the voices of the media then tell us salvation is at hand! The new product or service will liberate you. It will initiate you into a better world, a new life, an alternative salvation.

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A story is told of Diogenes, the Greek philosopher, who was famous for two things.(1) First, it is rumored that he lived in a bathtub and took it with him wherever he went. And second, he possessed a lamp. It was said that with his lamp he went throughout Athens, looking for a man who was honest. Legends say that before he could attain success, his lamp went out. His search ended in futility.

Diogenes’ search reflects modern humanity’s search for true justice. As C.S. Lewis says, “Justice means much more than the sort of thing that goes on in Law courts. It is the old name for everything we should now call ‘fairness;’ it includes honesty, give and take, truthfulness, keeping promises, and all that side of life.”(2) Even children at a very early age learn to speak this language of ‘fairness’ whenever they are not treated equally, be it among their peers or between their siblings. We seem to be wired with that strong desire for this world to be in order. Or, in other words, our desire for justice seems to be intrinsic to who we are. Yet with the prevailing injustices that we see all around us, the longing for justice seems to be a far-away reality, if not an exercise in futility.

What kind of world are we in? Is this an evil world? Well, one may object and say ‘no’ because not everything that we see is evil. There are also things in this world that we see that are manifestations of goodness. Is this an all-good world? Again, some may object and say, ‘No, not everything that we see is good.’ Good seems to co-exist alongside evil. So is this then an all-bad world that is becoming good? A naturalist may agree to this by means of science and technology, while a theist may strongly disagree with this. Conversely, we may ask ourselves if this is an all-good world that has gone from bad to worse.

Attempting to answer these questions, one must deal with the ultimate questions of life—such as the origin, meaning, and the purpose of life. Furthermore, critically analyzing these questions, one would inevitably face the question of whether this world is designed by a creator, as the Bible describes it, or whether it is a world that is a result of an accident, as the naturalist would put it. If it is designed, then God is the reference point for all true justice. On the contrary, if it is merely an accident, then humanity becomes the ultimate reference point for all judgments. True justice in any society is one that is anchored on objective moral values, which do not change either on the basis of time or culture.(3)

It is only after basing on such a foundation of an objective moral frame work that one can meaningfully judge between a right and a wrong action, or for that matter between justice and injustice. Ultimately, the objective moral frame work goes only to point to the existence of a moral law-giver, who is holy and righteous in his character. In fact, Fyodor Dostoevsky, a renowned thinker and writer, commented on this point rather bluntly when he said, “If there is no God then all things are permissible.” The Bible declares that the entire human race is guilty of having broken God’s law and hence none is righteous. Even if there were many Diogenes equipped with an equal number of lamps and commissioned to search the entire world, none would be successful in finding a just, impartial, or perfectly righteous person. Our only hope is to point our lamps toward heaven, the only place where the just one dwells.

Balajied Nongrum is a member of the speaking team with Ravi Zacharias International Ministries in Shillong, India.

(1) R.C. Sproul, One Holy Passion, (Nashville: Thomas Nelson, 1987), 105.

(2) C.S. Lewis, Mere Christianity, (New York: Macmillan, 1960), 76.

(3) Charles W. Colson, Justice that Restores, (Secunderabad: OM Books, 2001), 23.

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