The Resurrection delivers men from the fear of death,” writes John Meyendorff, “and, therefore, also from the necessity of struggling for existence.” Such a struggle for existence is spiritually deadening precisely inasmuch as it inevitably becomes a struggle against others for preeminence, material advantage, power, or survival. To the extent that it has been sacramentally instantiated in the life of the believer, the Resurrection of Christ provides the wherewithal required to live responsibly and nobly. Thus it is that the Resurrection has opened up history in a way never before known.
As Raymund Schwager observed: Through the resurrection of Christ . . . it became possible . . . to see conflicts, persecutions, and defeats in a different way. No longer did immediate this-worldly success have to be decisive. History as the history of victors was, at least in principle, overcome. . . . Truth and immediate this-worldly success were separated.
Though the responsibility for proclaiming the truth and struggling for its triumph in this world is in no way diminished, the Resurrection relieves those on whom the Easter Sun has shone of the desperate project of trying to achieve in history what can be fulfilled only eschatologically—a fool’s errand that has turned the late-modern period into a crematoria like no other in history.