„You look for Jesus von Nazareth, the Gekreuzigten. It up-arose, it is not here “(Mk 16, 6). Thus the God messenger dressed in the garb of the light says to the women, who look for the body Jesu in the grave. Thus it says the EH gelist at this holy night in addition, to us: Jesus is not a shape of the past. It lives, and as living person it precedes us; he calls us, it, to follow to the living person and in such a way the way of the life find.

„It is up-purchased… It is not here. “As Jesus for the first time to the Jüngern of cross and resurrection, asked the young had spoken each other when climbing down the mountain of the clarifying, what that is „from the dead ones up-purchased “(Mk 9, 10).

At Easter we are pleased about that Christ not remained in the grave that its body did not decay; that he the world of the living persons and not the dead ones listens; that it - as we say in the rite of the Osterkerze - alpha and omega at the same time are, thus not only yesterday is, but today and in eternity (see Hebr 13, 8).

But resurrection lies somehow so far outside of our horizon, outside of all our experiences that we, if we go into us would continue the dispute of the young: What is now actually „up-arise “? What means it for us? For the world and history generally speaking?

A German theologian said once ironically, the Mirakel of a revived corpse - if it took place, which it did not believe - is in the long run unimportant, it references to us not.

Indeed, if only one had been revived sometime there, nothing otherwise, which should concern us that? But Christ resurrection is evenly more, is other one. They actual if we once the language of the theory of evolution to use may do - the largest „mutation “, which absolutely most deciding leap into completely new inside, which happened in the long history of the life and its developments: a leap into a completely new order, which concerns us and which whole history concerns.

Thus the dispute led with the Jüngern would cover the following questions: What happened there? What means it for us, for the world generally speaking and for me personally? First thus - is which happened?

Jesus is not any more in the grave. It is in a completely new life. But how that was possible? Which forces worked there?

That this humans were not Jesus alone, no in itself locked I is crucial. It was one with the alive God, so much one that it educated only one person with it. It stood as it were not only in a by feel, but in its its re-clamping and it for penetrating embrace with that, which is the life. Its own life was not only its own, it was Mitsein and Insein with God, and from there it could not at all be really taken to it.

It could be able to be killed from love, but straight it broke the finalness of death in such a way, because in it the finalness of the life was there. It was like that one with the indestructible life that it applied through again by death. We say the same again from another side: Its death was an act of the love.

In the communion it anticipated death and into a gift of its converted. Its Mitsein with God was concretely Mitsein with God love, and those is stronger true power against death, than death. Resurrection was as it were an explosion of the light, an explosion of the love, which the so far unsolvable network of „die and “dissolved. It opened a new dimension of the Seins, the life, into which changed also the subject is in-gotten and by the one new world up-risen.

It is clear that this event does not represent any past Mirakel, whose actualness us could unimportant in the long run. It is a break-through in history „the evolution “and the life at all to a new future life; to a new world, which always already penetrates our world from Christ into these, pulls it transformed and actually.

But how that happens? How can this event arrive real with me and inside and up-pull my life at itself? Those appearing first perhaps surprising, but completely material answer to it reads: It comes to me by faith and baptism.

Therefore the baptism belongs to Easter eight; that also in this celebration underlined by donating the Sakramente of the Christian Initiation to some adults from different countries.

The baptism means exactly this that we do not hear to talk about a past event, but that an world-historical break-through comes to me and reaches for me.

Baptism is somewhat completely different one than an act of church socialization, than a somewhat old-fashionable and pedantic form to accept humans to the church. It is also more as a bare washing off, than a kind of mental cleaning and adornment. It is really death and resurrection, rebirth, radical change into a new life inside.

How are we to understand that? I think, what happens there, become us earliest clearly, if we regard the conclusion of the small religious autobiography, which gave us Paulus in its Galater letter.

It closes with the words, which contain the core of this biography at the same time: I live, but „no more I, but Christ lives in me “(Gal 2, 20). I, but no more I. Which is I, the actual identity of humans - this humans Paulus - changed. It exists still, and it does not exist any longer.

He passed through by „not “and always does not stand in this „not “. I, but „not “more I. Paulus does not describe thereby any mystisches experience, which would have been given to him and which could interest us in the latter if necessary historically. No, this sentence is expression its that happened in the baptism.

The own I takes themselves and inserted into a larger, into a new subject. Then is it again there, but transforms evenly, ploughed, broken open by the affiliation on the other hand, in which it has its new existence area.

Paulus makes the same to us clear again from another side, if he speaks and says in the third chapter of the Galater letter of the promise that she is given in the Singular - only to one: Christ. It alone carries all promise in itself.

But which is then with us? You are nascent one in Christ, says Paulus to it (see 3, 28). Not one, but, more only one, a only one new subject. This freeing of ours I from its isolation, this standing in a new subject is now already standing in the width of God and Hineingerissensein into a life, which from the connection of die and out-stepped.

The large explosion of resurrection reached into the baptism after us. Thus we belong to a new dimension of the life, already go in-old into which we are in the distresses of this time in the middle. To in-live into this open area, i.e. baptized its, i.e. Christian its. That is the joy of the Easter eight.

Resurrection did not pass, resurrection for us did not reach, us seized. To it, i.e. to the up-purchased gentleman we hold on, and we know: It holds us, if our hands become too weak. To him we hold on, then we hold also each other, become one, not only one.

I, but no more I: That is the formula of the Christian existence, the formula of resurrection given by the baptism in the middle in the time. I, but no more I: If we live in such a way, we transform the world. It is the Gegenformel to all ideologies of the force and the Gegenprogramm to corruption and search for power and property.

„I live and it will live “, say Jesus in the Johannes gospel (14, 19) to its Jüngern, i.e. to us. We live by the Mitsein with him, by the attach-attaching its to him, which is the life.

We have eternal life, blessed immortality not from us and not in us, but by a relation - by the Mitsein with that, which is the truth and the love and therefore eternally, God. The bare indestructibility of the soul alone could not give a sense to eternal life, not make it real life. Life comes us from love-loving its from that, which is the life; from the Mitlieben and Mitleben with it.

I, but no more I: That is the way of the cross, which opens in such a way thwarting one only in I included existence, and straight the true, the lasting joy.

So we can sing joy in the Exsultet with the church fully: _ „lure, it choir the angel… Praise Inge, you earth! “.

Resurrection is a cosmic event, which covers skies and earth to each other and brings. And likewise we can call with the Exsultet: „Your son, our Mr. Jesus Christ, who rose from the dead ones, that humans lights up in österlichem light - it lives and prevails in eternity. “