Tag Archives: Defense of the Resurrection

Defense of the Resurrection and Easter Sunday

Defense of the Resurrection and Easter Sunday

On the first day of the week, two of the disciples were going to a village called Emmaus, about eleven kilometres from Jerusalem, and talking with each other about all things that had happened. While they were talking and discussing, Jesus himself came near and went with them, but their eyes were kept from recognizing him.

And Jesus said to them, ‘What are you discussing with each other while you walk along?’ They stood still, looking sad. Then one of them, whose name was Cleopas, answered him, ‘Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?’

Jesus asked them, ‘What things?’ They replied, ‘The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, and how our chief priests and leaders handed him over to be condemned to death and crucified him. But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place. Moreover, some women of our group astounded us. They were at the tomb early this morning, and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that Jesus was alive. Some of those who were with us went to the tomb and found it just as the women had said; but they did not see Jesus.’

Then Jesus said to them, ‘Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! Was it not necessary that the Messiah should suffer these things and then enter into his glory?’

Then beginning with Moses and all the prophets, Jesus interpreted to them the things about himself in all the scriptures. As they came near the village to which they were going, Jesus walked ahead as if he were going on. But they urged him strongly, saying, ‘Stay with us, because it is almost evening and the day is now nearly over,’ So Jesus went in to stay with them.

When he was at the table with them, he took bread, blessed and broke it, and gave it to them. Then their eyes were opened, and they recognized Jesus; and he vanished from their sight.

The two disciples said to each other, ‘Were not our hearts burning within us while he was talking to us on the road, while he was opening the scripture to us?

That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. These were saying, ‘The Lord has risen indeed, and he has appeared to Simon!’

Then the two disciples told what had happened on the road, and how the Lord has been made known to them in the breaking of the bread.” (Lk. 24.13-35)

IS THERE LIFE AFTER DEATH?

Madonna the great singer, attempted to answer the question of, “Why am I here?” by becoming a diva, confessing, “There were many years when I thought fame, fortune, and public approval would bring me happiness. But one day you wake up and realize they don’t… I still felt something was missing… I wanted to know the meaning of true and lasting happiness and how I could go about finding it.”(The Oprah Magazine, “Oprah talks to Madonna,” January, 2004, 120.)

Others have given up on finding meaning. Kurt Cobain, lead singer of the Seattle grunge band Nirvana, despaired of life at age 27 and committed suicide. Jazz-age cartoonist Ralph Barton also found life to be meaningless, leaving the following suicide note. “I have had few difficulties, many friends, great successes; I have gone from wife to wife, and from house to house, visited countries of the world, but I am fed up with inventing devices to fill up 24 hours of the day.” Josh McDowell, The Resurrection Factor (San Bernardino, CA. Here’s Life Publ., 1981).

Pascal, the great French philosopher believed this inner void we all experience can only be filled by God. He states, “There is a God-shaped vacuum in the heart of every man which only Jesus Christ can fill.” William R. Bright, Jesus and the Intellectual (San Bernardino, CA. Here’s Life Publ., 1968),If Pascal is right, then we would expect Jesus to not only answer the question of our identity and meaning in this life, but also to give us hope for life after we die.

Can there be meaning, without God? Not according to atheist Bertrand Russell, who wrote, “Unless you assume a god, the question of life’s purpose is meaningless.” Rick Warren, The Purpose Driven Life (Grand Rapids, MI. Zondervan, 2002),

Russell resigned himself to ultimately “rot” in the grave. In his book, Why I am not a Christian, Russell dismissed everything Jesus said about life’s meaning, including his promise of eternal life.

But if Jesus actually defeated death as eyewitnesses claim, then he alone would be able to tell us what life is all about, and answer, “Where am I going?” In order to understand how Jesus’ words, life, and death can establish our identities, give us meaning in life, and provide hope for the future, we need to understand what he said about God, about us, and about himself.

Summing up, I use the words of Arthur Ashe, the legendary Wimbledon player as he was dying of AIDS, which he got due to infected blood he received during a heart surgery in 1983. From world over, he received letters from his fans, one of which conveyed. “Why does GOD have to select you for such a bad disease”?

To this Arthur Ashe replied. The world over 5 crore children start playing tennis, 50 lakh learn to play tennis, 5 lakh learn professional tennis, 50,000 come to the circuit, 5000 reach the grand slam, 50 reach Wimbledon, 4 to semi final, 2 to the finals, When I was holding a cup I never asked GOD “Why me?”.

And today in pain I should not be asking GOD “Why me?”

Life after death promise keeps us Sweet, Trials keep us Strong, Sorrow keeps us Human, Failure keeps us Humble, Success keeps us Glowing, But only GOD KEEPS US GOING….. EVER STRONG…

THE FACT OF CHRIST’S RESURRECTION


The main sources which directly attest the fact of Christ’s Resurrection are the Four Gospels and the Epistles of St. Paul. Easter morning is so rich in incident, and so crowded with interested persons, that its complete history presents a rather complicated tableau. It is not surprising, therefore, that the partial accounts contained in each of the Four Gospels appear at first sight hard to harmonize. But whatever exegetic view as to the visit to the sepulcher by the pious women and the appearance of the angels we may defend, we cannot deny the Evangelists’ agreement as to the fact that the risen Christ appeared to one or more persons. According to St. Matthew, He appeared to the holy women, and again on a mountain in Galilee; according to St. Mark, He was seen by Mary Magdalene, by the two disciples at Emmaus, and the Eleven before his Ascension into heaven; according to St. Luke, He walked with the disciples to Emmaus, appeared to Peter and to the assembled disciples in Jerusalem; according to St. John, Jesus appeared to Mary Magdalene, to the ten Apostles on Easter Sunday, to the Eleven a week later, and to the seven disciples at the Sea of Tiberius. St. Paul (1 Corinthians 15.3-8) enumerates another series of apparitions of Jesus after His Resurrection; he was seen by Cephas, by the Eleven, by more than 500 brethren, many of whom were still alive at the time of the Apostle’s writing, by James, by all the Apostles, and lastly by Paul himself.

Here is an outline of a possible harmony of the Evangelists’ account concerning the principal events of Easter Sunday.

The holy women carrying the spices previously prepared start out for the sepulcher before dawn, and reach it after sunrise; they are anxious about the heavy stone, but know nothing of the official guard of the sepulcher (Matthew 28.1-3; Mark 16.1-3; Luke 24.1; John 20.1).

The angel frightened the guards by his brightness, put them to flight, rolled away the stone, and seated himself not upon (ep autou), but above (epano autou) the stone (Matthew 28.2-4).

Mary Magdalene, Mary the Mother of James, and Salome approach the sepulcher, and see the stone rolled back, whereupon Mary Magdalene immediately returns to inform the Apostles (Mark 16.4; Luke 24.2; John 20.1-2).

The other two holy women enter the sepulcher, find an angel seated in the vestibule, who shows them the empty sepulcher, announces the Resurrection, and commissions them to tell the disciples and Peter that they shall see Jesus in Galilee (Matthew 28.5-7; Mark 16.5-7).

A second group of holy women, consisting of Joanna and her companions, arrive at the sepulcher, where they have probably agreed to meet the first group, enter the empty interior, and are admonished by two angels that Jesus has risen according to His prediction (Luke 24.10).

Not long after, Peter and John, who were notified by Mary Magdalen, arrive at the sepulchre and find the linen cloth in such a position as to exclude the supposition that the body was stolen; for they lay simply flat on the ground, showing that the sacred body had vanished out of them without touching them. When John notices this he believes (John 20.3-10).

Mary Magdalen returns to the sepulchre, sees first two angels within, and then Jesus Himself (John 20.11-l6; Mark 16.9).

The two groups of pious women, who probably met on their return to the city, are favored with the sight of Christ arisen, who commissions them to tell His brethren that they will see him in Galilee (Matthew 28.8-10; Mark 16.8).

The holy women relate their experiences to the Apostles, but find no belief (Mark 16.10-11; Luke 24.9-11).

Jesus appears to the disciples, at Emmaus, and they return to Jerusalem; the Apostles appear to waver between doubt and belief (Mark 16.12-13; Luke 24.13-35).

Christ appears to Peter, and therefore Peter and John firmly believe in the Resurrection (Luke 24.34; John 20.8).

After the return of the disciples from Emmaus, Jesus appears to all the Apostles excepting Thomas (Mark 16.14; Luke 24.36-43; John 20.19-25).

The harmony of the other apparitions of Christ after His Resurrection presents no special difficulties. Briefly, therefore, the fact of Christ’s Resurrection is attested by more than 500 eyewitnesses, whose experience, simplicity, and uprightness of life rendered them incapable of inventing such a fable, who lived at a time when any attempt to deceive could have been easily discovered, who had nothing in this life to gain, but everything to lose by their testimony, whose moral courage exhibited in their apostolic life can be explained only by their intimate conviction of the objective truth of their message. Again the fact of Christ’s Resurrection is attested by the eloquent silence of the Synagogue which had done everything to prevent deception, which could have easily discovered deception, if there had been any, which opposed only sleeping witnesses to the testimony of the Apostles, which did not punish the alleged carelessness of the official guard, and which could not answer the testimony of the Apostles except by threatening them “that they speak no more in this name to any man” (Acts 4.17). Finally the thousands and millions, both Jews and Gentiles, who believed the testimony of the Apostles in spite of all the disadvantages following from such a belief, in short the origin of the Church, requires for its explanation the reality of Christ’s Resurrection, for the rise of the Church without the Resurrection would have been a greater miracle than the Resurrection itself.

  1. OPPOSING THEORIES

By what means can the evidence for Christ’s Resurrection by overthrown? Three theories of explanation have been advanced, though the first two have hardly any adherents in our day.

(1)The Swoon Theory

There is the theory of those who assert that Christ did not really die upon the cross, that His supposed death was only a temporary swoon, and that His Resurrection was simply a return to consciousness. This was advocated by Paulus (“Exegetisches Handbuch”, 1842, II, p. 929) and in a modified form by Hase (“Gesch. Jesu”, n. 112), but it does not agree with the data furnished by the Gospels. The scourging and the crown of thorns, the carrying of the cross and the crucifixion, the three hours on the cross and the piercing of the Sufferer’s side cannot have brought on a mere swoon. His real death is attested by the centurion and the soldiers, by the friends of Jesus and by his most bitter enemies. His stay in a sealed sepulchre for thirty-six hours, in an atmosphere poisoned by the exhalations of a hundred pounds of spices, which would have of itself sufficed to cause death. Moreover, if Jesus had merely returned from a swoon, the feelings of Easter morning would have been those of sympathy rather than those of joy and triumph, the Apostles would have been roused to the duties of a sick chamber rather than to apostolic work, the life of the powerful wonderworker would have ended in ignoble solitude and inglorious obscurity, and His vaunted sinlessness would have changed into His silent approval of a lie as the foundation stone of His Church. No wonder that later critics of the Resurrection, like Strauss, have heaped contempt on the old theory of a swoon.

(2) The Imposition Theory

The disciples, it is said, stole the body of Jesus from the grave, and then proclaimed to men that their Lord had risen. This theory was anticipated by the Jews who “gave a great sum of money to the soldiers, saying. Say you, His disciples came by night, and stole him away when we were asleep” (Matthew 28.12 sq.). The same was urged by Celsus (Orig., “Contra Cels.”, II, 56) with some difference of detail. But to assume that the Apostles with a burden of this kind upon their consciences could have preached a kingdom of truth and righteousness as the one great effort of their lives, and that for the sake of that kingdom they could have suffered even unto death, is to assume one of those moral impossibilities which may pass for a moment in the heat of controversy, but must be dismissed without delay in the hour of good reflection.

(3) The Vision Theory

This theory as generally understood by its advocates does not allow visions caused by a Divine intervention, but only such as are the product of human agencies. For if a Divine intervention be admitted, we may as well believe, as far as principles are concerned, that God raised Jesus from the dead. But where in the present instance are the human agencies which might cause these visions? The idea of a resurrection from the grave was familiar to the disciples from their Jewish faith; they had also vague intimations in the prophecies of the Old Testament; finally, Jesus Himself had always associated His Resurrection with the predictions of his death. On the other hand, the disciples’ state of mind was one of great excitement; they treasured the memory of Christ with a fondness which made it almost impossible for them to believe that He was gone. In short, their whole mental condition was such as needed only the application of a spark to kindle the flame. The spark was applied by Mary Magdalen, and the flame at once spread with the rapidity and force of a conflagration. What she believed that she had seen, others immediately believed that they must see. Their expectations were fulfilled, and the conviction seized the members of the early Church that the Lord had really risen from the dead.

Such is the vision theory commonly defended by recent critics of the Resurrection. But however ingeniously it may be devised, it is quite impossible from an historical point of view.

It is incompatible with the state of mind of the Apostles; the theory presupposes faith and expectancy on the part of the Apostles, while in point of fact the disciples’ faith and expectancy followed their vision of the risen Christ.

It is inconsistent with the nature of Christ’s manifestations; they ought to have been connected with heavenly glory, or they should have continued the former intimate relations of Jesus with His disciples, while actually and consistently they presented quite a new phase that could not have been expected.

It does not agree with the conditions of the early Christian community; after the first excitement of Easter Sunday, the disciples as a body are noted for their cool deliberation rather than the exalted enthusiasm of a community of visionaries.

It is incompatible with the length of time during which the apparitions lasted; visions such as the critics suppose have never been known to last long, while some of Christ’s manifestations lasted a considerable period.

It is not consistent with the fact that the manifestations were made to numbers at the same instant.

It does not agree with the place where most of the manifestations were made. visionary appearances would have been expected in Galilee, while most apparitions of Jesus occurred in Judea.

It is inconsistent with the fact that the visions came to a sudden end on the day of Ascension.

Keim admits that enthusiasm, nervousness, and mental excitement on the part of the disciples do not supply a rational explanation of the facts as related in the Gospels. According to him, the visions were directly granted by God and the glorified Christ; they may even include a “corporeal appearance” for those who fear that without this they would lose all. But Keim’s theory satisfies neither the Church, since it abandons all the proofs of a bodily Resurrection of Jesus, nor the enemies of the Church, since it admits many of the Church’s dogmas; nor again is it consistent with itself, since it grants God’s special intervention in proof of the Church’s faith, though it starts with the denial of the bodily Resurrection of Jesus, which is one of the principal objects of that faith.

(4) Modernist View

The Holy Office describes and condemns in the thirty-sixth and thirty-seventh propositions of the Decree “Lamentabili”, the views advocated by a fourth class of opponents of the Resurrection. The former of these propositions reads. “The Resurrection of our Saviour is not properly a fact of the historical order, but a fact of the purely supernatural order neither proved nor provable, which Christian consciousness has little by little inferred from other facts.” This statement agrees with, and is further explained by the words of Loisy (“Autour d’un petit livre”, p. viii, 120-121, 169; “L’Evangile et l’Eglise”, pp. 74-78; 120-121; 171). According to Loisy, firstly, the entrance into life immortal of one risen from the dead is not subject to observation; it is a supernatural, hyper-historical fact, not capable of historical proof. The proofs alleged for the Resurrection of Jesus Christ are inadequate; the empty sepulchre is only an indirect argument, while the apparitions of the risen Christ are open to suspicion on a priori grounds, being sensible impressions of a supernatural reality; and they are doubtful evidence from a critical point of view, on account of the discrepancies in the various Scriptural narratives and the mixed character of the detail connected with the apparitions. Secondly, if one prescinds from the faith of the Apostles, the testimony of the New Testament does not furnish a certain argument for the fact of the Resurrection. This faith of the Apostles is concerned not so much with the Resurrection of Jesus Christ as with His immortal life; being based on the apparitions, which are unsatisfactory evidence from an historical point of view, its force is appreciated only by faith itself; being a development of the idea of an immortal Messiah, it is an evolution of Christian consciousness, though it is at the same time a corrective of the scandal of the Cross. The Holy Office rejects this view of the Resurrection when it condemns the thirty-seventh proposition in the DecreeLamentabili”. “The faith in the Resurrection of Christ pointed at the beginning no so much to the fact of the Resurrection, as to the immortal life of Christ with God.”

Besides the authoritative rejection of the foregoing view, we may submit the following three considerations which render it untenable. First, the contention that the Resurrection of Christ cannot be proved historically is not in accord with science. Science does not know enough about the limitations and the properties of a body raised from the dead to immortal life to warrant the assertion that such a body cannot be perceived by the senses; again in the case of Christ, the empty sepulcher with all its concrete circumstances cannot be explained except by a miraculous Divine intervention as supernatural in its character as the Resurrection of Jesus. Secondly, history does not allow us to regard the belief in the Resurrection as the result of a gradual evolution in Christian consciousness. The apparitions were not a mere projection of the disciples’ Messianic hope and expectation; their Messianic hope and expectations had to be revived by the apparitions. Again, the Apostles did not begin with preaching the immortal life of Christ with God, but they preached Christ’s Resurrection from the very beginning, they insisted on it as a fundamental fact and they described even some of the details connected with this fact. Acts, ii, 24, 31; iii, 15,26; iv, 10; v, 30; x, 39-40; xiii, 30, 37; xvii, 31-2; Rom., i,4; iv, 25; vi, 4,9; viii, 11, 34; x. etc. Thirdly, the denial of the historical certainty of Christ’s Resurrection involves several historical blunders. it questions the objective reality of the apparitions without any historical grounds for such a doubt; it denies the fact of the empty sepulchre in spite of solid historical evidence to the contrary; it questions even the fact of Christ’s burial in Joseph’s sepulchre, though this fact is based on the clear and simply unimpeachable testimony of history.

 

Acts 10.34a, 36-43; Col 3.1-4 (Or 1 Cor 5.6b-8);

 

Jn 20.1-18, In the afternoon Lk 24.13-35