Resurrection of Jesus

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Resurrection of Jesus
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{{short description|Christian belief that God raised Jesus after his crucifixion}}{{Use dmy dates|date=January 2013}}File:Rafael - ressureicaocristo01.jpg|thumb|Resurrection of Jesus Christ (Kinnaird Resurrection) by RaphaelRaphael{{Death of Jesus}}{{Christianity}}The resurrection of Jesus, or anastasis is the Christian belief that God raised Jesus after his crucifixion{{sfn|Perkins|2014|p=498}} as first of the dead,{{sfn|Novakovic|2014|p=152}} starting his exalted life as Christ and Lord.{{sfn|Novakovic|2014|p=135}}{{sfn|Hurtado|2015|p=508, 591}} In Christian theology, the death and resurrection of Jesus are the most important events, a foundation of the Christian faith,{{sfn|Dunn|1985|p=53}} and commemorated by Easter. His resurrection is the guarantee that all the Christian dead will be resurrected at Christ's parousia.{{sfn|Novakovic|2014|p=153-154}} For the Christian tradition, the bodily resurrection was the restoration to life of a transformed body powered by spirit,{{sfn|Wright|2003|p=272; cf. 321}}{{sfn|Blomberg|1987|p=253}} as described by Paul and the Gospels,{{sfn|Ware|2014}}{{sfn|Ehrman|2014|p=90}} that led to the establishment of Christianity.{{sfn|Wright|2003|pp=685-723}}In secular and liberal Christian scholarship, the appearances of Jesus are explained as visionary experiences{{sfn|Koester|2000|pp=64–65}}{{sfn|Vermes|2008b|p=141}}{{sfn|Ehrman|2014|pp=98, 101}} that gave the impetus to the belief in the exaltation of Jesus{{sfn|Ehrman|2014|pp=109–110}} and a resumption of the missionary activity of Jesus' followers.{{sfn|Koester|2000|pp=64–65}}{{sfn|Vermes|2008a|pp=151–152}}

Jewish–Hellenistic background

File:5part-icon.jpeg|thumb|5 part resurrection icon, Solovetsky MonasterySolovetsky Monastery


{{See also|Jewish eschatology|Resurrection of the dead}}The idea of any resurrection at all first emerges clearly in the 2nd-century BC Book of Daniel, but as a belief in the resurrection of the soul alone.{{sfn|Schäfer|2003|pp=72–73}} Josephus tells of the three main Jewish sects of the 1st century AD, that the Sadducees held that both soul and body perished at death; the Essenes that the soul was immortal but the flesh was not; and the Pharisees that the soul was immortal and that the body would be resurrected to house it.{{sfn|Schäfer |2003|p=72}}{{sfn|Vermes|2001|p=xiv}} Of these three positions, Jesus and the early Christians appear to have been closest to that of the Pharisees.{{sfn|Van Voorst|2000|p=430}} Steve Mason notes that for the Pharisees, "the new body is a special, holy body," which is different from the old body, "a view shared to some extent by the ex-Pharisee Paul (1. Cor. 15:35ff)."{{sfn|Mason|2001|p=169}}Endsjø notes that the evidence from Jewish texts and from tomb inscriptions points to a more complex reality. For example, when the 2nd century BC author the Book of Daniel wrote that "many of those sleeping in the dust shall awaken" ({{Bibleref2-nb|Dan|12:2}}), he probably had in mind rebirth as stars in God's Heaven, stars having been identified with angels from early times – such a rebirth would rule out a bodily resurrection, as angels were believed to be fleshless.{{sfn|Endsjø|2009|pp=124–125}} Other texts range from the traditional Old Testament view that the soul would spend eternity in the underworld, to a metaphorical belief in the raising of the spirit.{{sfn|Lehtipuu|2015|pp=31–32}} Most avoided defining what resurrection might imply, but a resurrection of the flesh was a marginal belief.{{sfn|Endsjø|2009|p=145}}


The Greeks held that a meritorious man could be resurrected as a god (the process of apotheosis), and the successors of Alexander the Great made this idea very well known throughout the Middle East through coins bearing his image, a privilege previously reserved for gods.{{sfn|Cotter|2001|p=131}} The idea was adopted by the Roman emperors, and in Imperial Roman apotheosis the earthly body of the recently deceased emperor was replaced by a new and divine one as he ascended into heaven.{{sfn|Cotter|2001|pp=131, 135–136}} The apotheosised dead remained recognisable to those who met them, as when Romulus appeared to witnesses after his death, but as the biographer Plutarch (c. AD 46–120) explained of this incident, while something within humans comes from the gods and returns to them after death, this happens "only when it is most completely separated and set free from the body, and becomes altogether pure, fleshless, and undefiled".{{sfn|Collins|2009|pp=46, 51}}

Biblical accounts

File:Noel-coypel-the-resurrection-of-christ-1700.jpg|thumb|right|Resurrection of Christ, Noël Coypel, 1700, using a hovering depiction of Jesus]]{{See also|Post-Resurrection appearances of Jesus}}According to the New Testament, "God raised him from the dead",{{refn|group=note|{{bibleref2|Acts|2:24}}, {{bibleref2|Romans|10:9}}, {{bibleref2|1Cor|15:15}}, {{bibleref2|Acts|2:31–32}}, {{bibleref2|Acts|3:15}}, {{bibleref2|Acts|3:26}}, {{bibleref2|Acts|4:10}}, {{bibleref2|Acts|5:30}}, {{bibleref2|Acts|10:40–41}}, {{bibleref2|Acts|13:30}}, {{bibleref2|Acts|13:34}}, {{bibleref2|Acts|13:37}}, {{bibleref2|Acts|17:30–31}}, {{bibleref2|1Cor|6:14}}, {{bibleref2|2Cor|4:14}}, {{bibleref2|Gal|1:1}}, {{bibleref2|Eph|1:20}}, {{bibleref2|Col|2:12}}, {{bibleref2|1Thess|1:10}}, {{bibleref2|Heb|13:20}}, {{bibleref2|1Pet|1:3}}, {{bibleref2|1Pet|1:21|NIV|1 Pet 1:21}}}} he ascended to heaven, to the "right hand of God",{{refn|group=note|{{bibleref2|Mark|16:19}}, {{bibleref2|Luke|22:69}}, {{bibleref2|Acts|2:33}}, {{bibleref2|Acts|5:31}}, {{bibleref2|Acts|7:55–56}}, {{bibleref2|Romans|8:34}}, {{bibleref2|Eph|1:20}}, {{bibleref2|Col|3:1}}, {{bibleref2|Hebrews|1:3}}, {{bibleref2|Hebrews|1:13}}, {{bibleref2|Hebrews|10:12}}, {{bibleref2|Hebrews|12:2}}, {{bibleref2|1Pe|3:22|NIV}}}} and will return again{{refn|group=note|{{bibleref2c|Acts|1:9–11}}}} to fulfill the rest of Messianic prophecy such as the resurrection of the dead, the Last Judgment and establishment of the Kingdom of God.{{refn|group=note|The ‘‘Parousia’‘ is the term used in the Bible,weblink" title="">Strong's G3952 which includes the Thayer's Lexicon definition: "In the N.T. especially of the advent, i.e.,the future, visible, return from heaven of Jesus, the Messiah, to raise the dead, hold the last judgment, and set up formally and gloriously the kingdom of God". According to the Bauer lexicon: "of Christ, and nearly always of his Messianic Advent in glory to judge the world at the end of this age".}}The writings in the New Testament do not contain any descriptions of the moment of resurrection itself, but rather two types of eyewitness descriptions: appearances of Jesus to various people, and accounts of seeing the tomb empty.{{sfn|Vermes|2008a|p=141}}

Paul and the first Christians

{{See also|1 Corinthians 15|Paul and Jewish Christianity|Pauline Christianity}}The earliest surviving Christian writings are the letters of Paul, written between 50–57 (or possibly 48–57).{{sfn|Barnett|2005|p=2}} The First Epistle to the Corinthians contains one of the earliest Christian creedsBOOK, Cullmann, Oscar, 1949, The Earliest Christian Confessions, J. K. S. Reid, London, Lutterworth, Oscar Cullmann, reporting post-mortem appearances of Jesus, and expressing the belief that he was raised from the dead, namely {{bibleref|1|Corinthians|15:3–41}}:{{sfn|Neufeld|1964|p=47}}{{sfn|Taylor|2014|p=374}}{hide}refn|group=note| name="Paul"|The many Pauline references affirming the resurrection include:
  • {{bibleref2|Romans|1:3–4|NIV{edih}: "...concerning his Son, who was descended from David according to the flesh and designated the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord".
  • {{bibleref2|2Tim|2:8|NIV|2 Timothy 2:8}}: "Remember Jesus Christ, raised from the dead... this is my gospel for which I am suffering even to the point of being chained like a criminal. But God’s word is not chained...".
  • {{bibleref2|1Cor|15:3–7|NIV|1 Corinthians 15:3–7}}: "...that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures..."}}
{{sfn|Finlan|2004|p=4}} The notion of 'dying for' refers to this martyrdom and persecution.{{sfn|Mack|1997|p=88}}James F. McGrath refers to {{bibleverse|4 Maccabees|6}}, "which presents a martyr praying “Be merciful to your people, and let our punishment suffice for them. Make my blood their purification, and take my life in exchange for theirs” ({{bibleverse|4|Maccabees|6:28–29}}). Clearly there were ideas that existed in the Judaism of the time that helped make sense of the death of the righteous in terms of atonement."James F. McGrath (2007), What’s Wrong With Penal Substitution?See also Herald Gandi (2018), The Resurrection: “According to the Scriptures”?, referring to {{bibleverse|Isaiah|53}}, among others:"[4] Surely he has borne our infirmities and carried our diseases; yet we accounted him stricken, struck down by God, and afflicted. [5] But he was wounded for our transgressions, crushed for our iniquities; upon him was the punishment that made us whole, and by his bruises we are healed [...] [10] Yet it was the will of the Lord to crush him with pain. When you make his life an offering for sin, he shall see his offspring, and shall prolong his days; through him the will of the Lord shall prosper. [11] Out of his anguish he shall see light; he shall find satisfaction through his knowledge. The righteous one, my servant, shall make many righteous, and he shall bear their iniquities."}} [4] and that he was buried, and that he was raised on the third day in accordance with the scriptures,{{refn|group=note|name="third day"|See Why was Resurrection on “the Third Day”? Two Insights for explanations on the phrase "third day." According to Ernst Lüdemann{{sfn|Lüdemann|Özen|1996|p=73}} and Pinchas Lapide, "third day" may refer to {{bibleref2|Hosea|6:1–2}}:"Come, let us return to the Lord;for he has torn us, that he may heal us;he has struck us down, and he will bind us up.After two days he will revive us;on the third day he will raise us up,that we may live before him."See also {{bibleref2|2 Kings|20:8}}: "Hezekiah said to Isaiah, “What shall be the sign that the Lord will heal me, and that I shall go up to the house of the Lord on the third day?”" According to Sheehan, Paul's reference to Jesus having risen "on the third day [...] simply expresses the belief that Jesus was rescued from the fate of utter absence from God (death) and was admitted to the saving presence of God (the eschatological future)."{{sfn|Sheehan|1986|p=112}}}} [5] and that he appeared to Cephas, then to the twelve. [6] Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. [7] Then he appeared to James, then to all the apostles. [8] Last of all, as to one untimely born, he appeared also to me.oremus Bible Browser, 1 Corinthians 15:3–15:41}}In the Jerusalem ekklēsia, from which Paul received this creed, the phrase "died for our sins" probably was an apologetic rationale for the death of Jesus as being part of God's plan and purpose, as evidenced in the scriptures. For Paul, it gained a deeper significance, providing "a basis for the salvation of sinful Gentiles apart from the Torah."{{sfn|Hurtado|2005|p=131}} The phrase "died for our sins" was derived from Isaiah, especially {{bibleverse|Isaiah|53:4-11}}, and Maccabees 4, especially {{bibleverse|4|Maccabees|6:28–29}}.{{refn|group=note|name="died for"}} "Raised on the third day" is derived from {{bibleref2|Hosea|6:1–2}}:{{sfn|Lüdemann|Özen|1996|p=73}} }}Paul says that Jesus subsequently appeared to him in the same way he did to the others.{{sfn|Lehtipuu|2015|p=42}} In 2 Corinthians 12 Paul describes "a man in Christ [presumably Paul himself] who ... was caught up to the third heaven", and while the language is obscure it is plausible that he saw Jesus enthroned at the right hand of God.{{sfn|Chester|2007|p=394}}It is widely accepted that this creed predates the Apostle Paul. Scholars have contended that in his presentation of the resurrection, Paul refers to an earlier authoritative tradition, transmitted in a rabbinic style, that he received and has passed on to the church at Corinth.{{refn|group=note|Early creed:* Neufeld, The Earliest Christian Confessions (Grand Rapids: Eerdmans, 1964) p. 47* Reginald Fuller, The Formation of the Resurrection Narratives (New York: Macmillan, 1971) p. 10* Wolfhart Pannenberg, Jesus{{snd}}God and Man translated Lewis Wilkins and Duane Pribe (Philadelphia: Westminster, 1968) p. 90* Oscar Cullmann, The Early Church: Studies in Early Christian History and Theology, ed. A. J. B. Higgins (Philadelphia: Westminster, 1966) p. 64* Hans Conzelmann, 1 Corinthians, translated James W. Leitch (Philadelphia: Fortress 1969) p. 251* Bultmann, Theology of the New Testament vol. 1 pp. 45, 80–82, 293* R. E. Brown, The Virginal Conception and Bodily Resurrection of Jesus (New York: Paulist Press, 1973) pp. 81, 92* Most Fellows of the Jesus Seminar also concluded that this tradition dates to before Paul's conversion, c AD 33.Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. Empty Tomb, Appearances & Ascension pp. 449–495.}} Geza Vermes writes that the creed is "a tradition he [Paul] has inherited from his seniors in the faith concerning the death, burial and resurrection of Jesus".{{sfn|Vermes|2008a|p=121–122}} The creed's ultimate origins are probably within the Jerusalem apostolic community, having been formalised and passed on within a few years of the resurrection.{{refn|group=note|Origins within the Jerusalem apostolic community:* Wolfhart Pannenberg, Jesus – God and Man translated Lewis Wilkins and Duane Pribe (Philadelphia: Westminster, 1968) p. 90* Oscar Cullmann, The Early church: Studies in Early Christian History and Theology, ed. A. J. B. Higgins (Philadelphia: Westminster, 1966) pp. 66–66* R. E. Brown, The Virginal Conception and Bodily Resurrection of Jesus (New York: Paulist Press, 1973) p. 81* Thomas Sheehan, First Coming: How the Kingdom of God Became Christianity (New York: Random House, 1986) pp. 110, 118* Ulrich Wilckens, Resurrection translated A. M. Stewart (Edinburgh: Saint Andrew, 1977) p. 2}} Hans Grass argues for an origin in Damascus,Hans Grass, Ostergeschen und Osterberichte, Second Edition (Göttingen: Vandenhoeck und Ruprecht, 1962) p. 96 and according to Paul Barnett, this creedal formula, and others, were variants of the "one basic early tradition that Paul "received" in Damascus from Ananias in about 34 [AD]" after his conversion.BOOK, Barnett, Paul William, 2009,weblink Finding the Historical Christ (Volume 3 of After Jesus), Wm. B. Eerdmans Publishing, 978-0802848901, 182,

Gospel and Acts

(File:Pilon-risenchrist2.jpg|thumb|Germain Pilon (French, d. 1590), Resurrection of Jesus Christ. Marble, before 1572){{See also|Gospel harmony|Passion of Jesus|Burial of Jesus|Empty tomb|Myrrhbearers}}{{See also|Template:Resurrection appearances|l1=Overview of resurrection appearances in the Gospels and Paul (table)}}All four gospels climax with appearances of Jesus after his crucifixion, preparing the reader for his resurrection by having Jesus predict it {{bibleref2c|Mark|8:31–32}} {{bibleref2c-nb|Mark|9:31}} {{bibleref2c-nb|Mark|10:33–34}}, or through allusions that only the reader will understand {{bibleref2c|Mark|2:20}}, {{bibleref2c|John|2:19–22}} and elsewhere).{{sfn|Powell|2018|p=unpaginated}} The moment of resurrection is not described.Jesus is the "firstborn of the dead," prōtotokos, the first to be raised from the dead, and thereby acquiring the "special status of the firstborn as the preeminent son and heir."{{sfn|Novakovic|2014|p=152}}Justin Holcomb, What Does It Mean that Jesus Is "The Firstborn from the Dead?" His resurrection is also the guarantee that all the Christian dead will be resurrected at Christ's parousia.{{sfn|Novakovic|2014|p=153-154}}After his resurrection, Jesus starts proclaiming "eternal salvation" through the disciples([Mark 16:8)], and subsequently calls the apostles to the Great Commission, as described in {{Bibleref2c|Matthew|28:16–20}}, {{bibleref2c|Mark|16:14–18}}, {{bibleref2c|Luke|24:44–49}}, {{bibleref2c|Acts|1:4–8}}, and {{bibleref2c|John|20:19–23}}, in which the disciples receive the call "to let the world know the good news of a victorious Saviour and the very presence of God in the world by the spirit."JOURNAL, Castleman, Robbie F., The Last Word: The Great Commission: Ecclesiology, Themelios, 32, 3, 68,weblink Jesus says that they "will receive power when the Holy Spirit has come upon you"{{bibleref2c|Acts|1:8}}, that "repentance and forgiveness of sins is to be proclaimed in [the Messiah's] name to all nations, beginning from Jerusalem"{{bibleref2c|Luke|24:46–47}}, and that "[i]f you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained"{{bibleref2c|John|20:12–23}}.The Gospel of Mark, written c. 65–75, ends with the discovery of the empty tomb by Mary Magdalene, Mary the mother of James, and Salome. An angel announces to them that Jesus has risen, and instructs them to "tell Peter and the disciples that he will meet them in Galilee, 'just as he told you'"; yet, Mary does not do so[Mark 16].{{sfn|Boring|2006|pp=3, 14}} There are no appearances, but the author does seem to know of the appearances claimed for Peter and the Twelve.{{sfn|Telford|1999|p=148}} The longer ending, Mark 16:9–20, written c. 2nd century and similar to Luke and John,{{sfn|Vermes|2008a|p=102}} says that Jesus first appeared to Mary Magdalene, then to two followers walking outside Jerusalem, and then to the eleven remaining Apostles, commissioning them to spread "the good news": "The one who believes and is baptized will be saved; but the one who does not believe will be condemned."{{Bibleref2c|Mark|16:16}}In Matthew, Luke and John, the resurrection announcement is followed by appearances of Jesus to Mary Magdalene and other followers. The Book of Matthew describes a single appearance in Galilee, Luke describes several appearances in Jerusalem, John mentions appearances in both Jerusalem and Galilee. At some point, these appearances ceased in the early Christian community, as reflected in the Gospel-narratives: the "Acts of the Apostles" says that "for forty days he had continued to appear to them".{{Bibleref2c|Acts|1:3}} The Book of Luke describes Jesus ascending to heaven at a location near Bethany {{Bibleref2c|Luke|24:50–51}}.In the Gospel of Matthew, an angel appears to Mary Magdalene at the empty tomb, telling her that Jesus is not there because he's been raised from the dead, and instructing her to tell the other followers to go to Galilee, to meet Jesus. Jesus then appears to Mary Magdalene and "the other Mary" at the tomb; and next, based on Mark 16:7, Jesus appears to all the disciples on a mountain in Galilee, where Jesus claims authority over heaven and earth, and commissions the disciples to preach the gospel to the whole world.{{sfn|Cotter|2001|p=127}} Matthew presents Jesus's second appearance as an apotheosis (deification), commissioning his followers to "make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, [20] and teaching them to obey everything that I have commanded you."{{Bibleref2c|Matthew|28:16–20}} In this message, the end-times are delayed, "to bring the world to discipleship."{{sfn|Cotter|2001|pp=149–150}}In the Gospel of Luke, "the woman who had come with him from Galilee" {{Bibleref2c|Luke|23:55}} come to his tomb, which they find empty. Two angelic beings appear to announce that Jesus is not there, but has been raised.{{Bibleref2c|Luke|24:1–5}} Jesus then appears to two followers on their way to Emmaus, who notify the eleven remaining Apostles, who respond that Jesus has appeared to Peter. While telling this, Jesus appears again, explaining that he is the messiah who raised from the dead according to the scriptures, "and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem."{{Bibleref2c|Luke|24:47}}{{sfn|Burkett|2002|p=211}} In Luke-Acts (two works from the same author) he then ascends into heaven, his rightful home.{{sfn|Burkett|2002|p=211}}In the Gospel of John, Mary Magdalene finds the tomb empty, and informs Peter. She then sees two angels, after which Jesus himself appears to her. In the evening, Jesus appears to the other followers, followed by another appearance a week later.{{Bibleref2c|John|20:1–29}} He later appears in Galilee to Peter, Tomas, and two other followers, commanding Peter to take care of his sheep.{{Bibleref2c|John|21:1–19}}In Acts of the Apostles, Jesus appears to apostles for forty days, and commands them to stay in Jerusalem {{Bibleref2c|Acts|1:3|ESV|1:3}} whereafter Jesus ascends to heaven, followed by the coming of the Holy Spirit at Pentecost, and the missionary task of the early church.{{sfn|Brown|1973|p=103}}

Historicity and origin of the resurrection of Jesus

The historicity and origin of the resurrection of Jesus has been the subject of historical research and debate, as well as a topic of discussion among theologians. The accounts of the Gospels, including the empty tomb and the appearances of the risen Jesus to his followers, have been interpreted and analyzed in diverse ways, and have been seen variously as historical accounts of a literal event, as accurate accounts of visionary experiences, as non-literal eschatological parables, and as fabrications of early Christian writers, among various other interpretations. It has been suggested, for example, that Jesus did not die on the cross, that the empty tomb was the result of Jesus' body having been stolen, or, as was common with Roman crucifixions, that Jesus was never entombed.Post-Enlightenment historians work with methodological naturalism,McGrew, Timothy, "Miracles", The Stanford Encyclopedia of Philosophy (Winter 2015 Edition), Edward N. Zalta (ed.),weblink Antony, 1966, God and Philosophy, London: Hutchinson.Ehrman, Bart D., 2003, The New Testament: A Historical Introduction to the Early Christian Writings, 3rd ed., New York: Oxford University Press.Bradley, Francis Herbert, 1874, “The Presuppositions of Critical History,” in Collected Essays, vol. 1, Oxford, Clarendon Press, 1935.McGrew's conclusion: historians work with methodological naturalism, which precludes them from establishing miracles as objective historical facts (Flew 1966: 146; cf. Bradley 1874/1935; Ehrman 2003: 229).BOOK, Bart D., Ehrman, Jesus: Apocalyptic Prophet of the New Millennium,weblink 23 September 1999, Oxford University Press, 978-0-19-983943-8, 197, As I've pointed out, the historian cannot say that demons—real live supernatural spirits that invade human bodies—were actually cast out of people, because to do so would be to transcend the boundaries imposed on the historian by the historical method, in that it would require a religious belief system involving a supernatural realm outside of the historian's province., and therefore reject miracles as objective historical facts.

Physical or spiritual resurrection

Paul and the Gospels

Both Ware and Cook argue, primarily from Paul's terminology and the contemporary Jewish, pagan and cultural understanding of the nature of resurrection, that Paul held to a physically resurrected body (sōma), restored to life, but animated by spirit (pneumatikos) instead of soul (psuchikos), just like the later Gospel accounts.{{sfn|Ware|2014}}Cook, John Granger. "Resurrection in Paganism and the Question of an Empty Tomb in 1 Corinthians 15." New Testament Studies 63.1 (2017): 56–75. but also as a "celestial body," made of a finer material than the flesh.{{sfn|Ehrman|2014|p=94}}Taylor S. Brown (august3, 2018), The Resurrection of the Body: Spiritual? Physical? Both, Actually.{{refn|group=note|name="Habermas"}} In the Epistle to the Philippians Paul describes how the body of the resurrected Christ is utterly different to the one he wore when he had "the appearance of a man," and holds out a similar glorified state, when Christ "will transform our lowly body," as the goal of the Christian life – "flesh and blood cannot inherit the kingdom of God" (I Corinthians 15:50), and Christians entering the kingdom will be "putting off the body of the flesh" (Colossians 2:11).{{sfn|Lehtipuu|2015|pp=42–43}}{{sfn|Endsjø|2009|pp=141, 145}} Paul opposed the notion of a purely spiritual resurrection, as propagated by some Christians in Corinth, which he addresses in 1 Corinthians.{{sfn|Ehrman|2014|p=94}} The developing Gospel-tradition emphasized the material aspects to counter this spiritual interpretation.{{sfn|Ehrman|2014|p=90}}Paul's views of a bodily resurrection went against the thoughts of the Greek philosophers to whom a bodily resurrection meant a new imprisonment in a corporeal body, which was what they wanted to avoid – given that for them the corporeal and the material fettered the spirit.Meditation and Piety in the Far East by Karl Ludvig Reichelt, Sverre Holth 2004 {{ISBN|0-227-17235-3}} p. 30Dunn notes that there is a great difference between Paul's resurrection appearance, and the appearances described in the Gospels. Where "Paul's seeing was visionary [...], 'from heaven'," in contrast, the Gospel-accounts have a "massive realism" to them.{{sfn|Dunn|1997|p=115}} Dunn contends that the "massive realism' [...] of the [Gospel] appearances themselves can only be described as visionary with great difficulty – and Luke would certainly reject the description as inappropriate."{{sfn|Dunn|1997|p=115}} According to Dunn, most scholars explain this as a "legendary materialization" of the visionary experiences, "borrowing the traits of the earthly Jesus."{{sfn|Dunn|1997|p=116}}{{refn|group=note|According to Sheehan, Paul's account of the resurrection is not meant to be taken as referring to a literal, physical rising from the grave.WEB,weblink The Gospel According to Thomas Sheehan, McClory, Robert, The Chicago Sun-Times, 1989, 31 March 2013, Paul's understanding of the resurrection, and perhaps Peter's as well, is a metaphorical one, with the stories of Jesus's (figurative) resurrection reflecting his triumphant "entry into God's eschatological presence."{{sfn|Sheehan|1986|p=111}} Sheehan: Sheen quotes Helmut Koester:}}}} Yet, according to Dunn, there was both "a tendency away from the physical [...] and a reverse tendency towards the physical."{{sfn|Dunn|1997|p=116-117}} The tendency towards the material is most clear, but there are also signs for the tendency away from the physical, and "there are some indications that a more physical understanding was current in the earliest Jerusalem community."{{sfn|Dunn|1997|p=117}}{{refn|group=note|Elaine Pagels notes that the Gospels don't agree about the nature of the resurrection appearances, with Luke and Mark describing Jesus as appearing in another shape, not in his earthly shape, and John describing Jesus as telling Mary not to touch him.{{sfn|Pagels|2005|p=42}}{{Unreliable source?|date=April 2019}}}}

The empty tomb

Géza Vermes notes that "[t]he empty tomb and the apparitions are never directly associated to form a combined argument."{{sfn|Vermes|2008a|p=142}} While the coherence of the empty tomb-narrative is questionable, it is "clearly an early tradition."{{sfn|Vermes|2008a|p=142}} Vermes rejects the literal interpretation of the story, as being proof of the resurrection,{{sfn|Vermes|2008a|p=143}} and also notes that the story of the empty tomb conflicts with notions of a spiritual resurrection. According to Vermes, "[t]he strictly Jewish bond of spirit and body is better served by the idea of the empty tomb and is no doubt responsible for the introduction of the notions of palpability (Thomas in John) and eating (Luke and John)."{{sfn|Vermes|2008a|p=148}}According to Brown, the body of Jesus was buried in a new tomb by Joseph of Arimathea in accordance with Mosaic Law, which stated that a person hanged on a tree must not be allowed to remain there at night, but should be buried before sundown.{{sfn|Brown|1973|p=147}} New Testament historian Bart D. Ehrman dismisses the story of the empty tomb; according to Ehrman, "an empty tomb had nothing to do with it [...] an empty tomb would not produce faith."{{sfn|Ehrman|2014|p=98}}{{refn|group=note|In an earlier publication (2003), Ehrman recognized that "Some scholars have argued that it's more plausible that in fact Jesus was placed in a common burial plot, which sometimes happened, or was, as many other crucified people, simply left to be eaten by scavenging animals," but further elaborates by stating that "[T]he accounts are fairly unanimous in saying [...] that Jesus was in fact buried by this fellow, Joseph of Arimathea, and so it's relatively reliable that that's what happened."Bart Ehrman, From Jesus to Constantine: A History of Early Christianity, Lecture 4: "Oral and Written Traditions about Jesus" [The Teaching Company, 2003].}} According to Ehrman, the empty tomb was needed to underscore the physical resurrection of Jesus,{{sfn|Ehrman|2014|p=90}} but is it doubtful that Jesus was buried by Joseph of Arimathea.{{sfn|Ehrman|2014|p=82}} It is unlikely that a member of the Sanhedrin would have buried Jesus;{{sfn|Ehrman|2014|p=82-84}} crucifixion was meant "to torture and humiliate a person as fully as possible," and the body was left on the stake to be eaten by animals;{{sfn|Ehrman|2014|p=85}} criminals were usually buried in common graves;{{sfn|Ehrman|2014|p=86}} and Pilate had no concern for Jewish sensitivities, which makes it unlikely that he would have allowed for Jesus to be buried.{{sfn|Ehrman|2014|p=87}} The English theologian and historian N. T. Wright, however, emphatically and extensively argues for the reality of the empty tomb and the subsequent appearances of Jesus, reasoning that as a matter of history both a bodily resurrection and later bodily appearances of Jesus are far better explanations for the rise of Christianity than are any other theories, including those of Ehrman.Wright, N.T. The Resurrection of the Son of God. Minneapolis: Fortress Press, 2003 {{ISBN|978-0-8006-2679-2}}

Significance in Christianity

File:Resurrected Jesus two Maries.jpg|thumb|130px|right|Stained glass of Resurrection with two Marys at a Lutheran Church, South Carolina.]]{{Further|Jesus in Christianity}}

Foundation of Christian faith

File:Nicaea icon.jpg|thumb|Emperor Constantine and bishops with the Creed of 381.]]In Christian theology, the death, resurrection, and exaltation of Jesus are the most important events, and a foundation of the Christian faith.{{sfn|Dunn|1985|p=53}}{{sfn|Dunn|2009|p=149}}{{refn|group=note|{{bibleref2c|1co|15:12–20||1 Cor 15:12–20}} {{bibleref2c|1Peter|1:3|HCSB|1 Pet 1:3}}}} The Nicene Creed states: "On the third day{{refn|group=note|name="third day"}} he rose again in accordance with the Scriptures".Updated version of the Nicene Creed added at First Council of Constantinople in 381 AD, in Norman Tanner, New Short History of the Catholic Church, p. 33 (Burns & Oates, 2011). {{ISBN|978-0-86012-455-9}} According to Terry Miethe, a Christian philosopher at Oxford University, the question " 'Did Jesus rise from the dead?' is the most important question regarding the claims of the Christian faith."Terry Miethe in Did Jesus Rise from the Dead? The Resurrection Debate, ed. Terry Miethe (San Francisco: Harper and Row, 1987), xi. Quoted by Michael Martin, "The Resurrection as Initially Improbable". In BOOK, The Empty Tomb: Jesus Beyond the Grave, Robert M., Price, Robert M. Price, Jeffrey Jay, Lowder, 2005, Prometheus Books, Amherst, 1-59102-286-X, 44,weblink According to John R. Rice, a Baptist evangelist, the resurrection of Jesus was part of the plan of salvation and redemption by atonement for man's sin.John R. Rice, The Importance of Christ's Resurrection in the Christian Faith. In: Curtis Hutson (2000), Great Preaching on the Resurrection, {{ISBN|0-87398-319-X}} pp. 55–56 Summarizing its traditional analysis, the Catholic Church states in its Catechism: For Christians, including some scholars, the resurrection is taken to have been a concrete, material resurrection.{{sfn|Ehrman|2014|p=107}} According to N. T. Wright in his book The Resurrection of the Son of God, "There can be no question: Paul is a firm believer in bodily resurrection. He stands with his fellow Jews against the massed ranks of pagans; with his fellow Pharisees against other Jews."{{sfn|Wright|2003|p=272; cf. 321}} According to New Testament scholar Gary Habermas, "Many other scholars have spoken in support of a bodily notion of Jesus’ resurrection."Habermas (2005), Research from 1975 to the Present: What are Critical Scholars Saying?{{refn|group=note|name="Habermas"|According to Christian apologist Gary Habermas, Paul refers to a physical body in {{bibleverse|1 Corinthians|15:44}}. Habermas notes that Paul doesn't use solely the word pneuma, but speaks about "spiritual [pneumatikos] body [soma]". According to Habermas, Paul refers to a physical body, arguing that "Paul says three things in one chapter [of Philippians] that indicates that he’s talking about a physical resurrection." The first is that Paul says that he is a Pharisee, implying that he believes in a physical resurrection. The second is that, in Philippians 3:11, Paul says "That I may attain the resurrection of the dead," using the phrase ek anastasis (out-resurrection), "resurrection from out among the dead ones." And third, in Philippians 3:20–21 "He Jesus will change my body to be like His body." Habermas further notes that in Philippians 3:20,21, Oaul speaks of a "glorious body" which is resurrected.John Ankerberg and Gary Habermas (2000), The Resurrection of Jesus Christ: Was it Physical or Spiritual?}} According to Craig L. Blomberg, there are sufficient arguments for the historicity of the resurrection.{{sfn|Blomberg|1987|p=253}}

First ekklēsia

The belief of Jesus' first followers in the resurrection formed the proclamation of the first ekklēsia.Reginald H. Fuller, The Foundations of New Testament Christology (New York: Scribners, 1965), p. 11.{{sfn|Pagels|2005|p=40}} The appearances reinforced the impact Jesus and his ministry had on his early followers,{{sfn|Hurtado|2005|pp=53–54, 64–65}} and interpreted in a scriptural framework they gave the impetus to Christ-devotion{{sfn|Hurtado|2005|pp=53–54, 64–65, 181, 184-185}} and the belief in the exaltation of Jesus.{{sfn|Ehrman|2014|pp=109–110}}{{sfn|Vermes|2008a|p=138}} Jesus' death was interpreted in light of the scriptures as a redemptive death, being part of God's plan,{{sfn|Hurtado|2005|p=185-188}} and the appearances also led to the resumation of the missionary activity of Jesus' followers,{{sfn|Koester|2000|pp=64–65}}{{sfn|Vermes|2008a|pp=151–152}} with Peter assuming the first leader-role in the first ekklēsia, forming the basis for the Apostolic succession.{{sfn|Pagels|2005|pp=43–45}}{{sfn|Lüdemann|Özen|1996|p=116}}

Exaltation and Christology

{{See also|Ascension of Jesus|Session of Christ|Christology}}


The New Testament writings contend that the resurrection was "the beginning of His exalted life"{{sfn|Novakovic|2014|p=135}}{{refn|group=note|Novakovic quotes C.E.B. Cranfield, The Epistle to the Romans, 1:62.{{sfn|Novakovic|2014|p=135, note 78}}}} as Christ and Lord.{{sfn|Hurtado|2015|p=508, 591}}Jesus is the "firstborn of the dead," prōtotokos, the first to be raised from the dead, and thereby acquiring the "special status of the firstborn as the preeminent son and heir."{{sfn|Novakovic|2014|p=152}} According to Beale,Hurtado notes that soon after his death, Jesus was called Lord (Kyrios), which "associates him in astonishing ways with God."{{sfn|Hurtado|2005|p=179}} The term Lord reflected the belief that God had exalted to a divine status "at God's 'right hand'."{{sfn|Hurtado|2005|p=181}} The worship of God as expressed in the phrase "call upon the name of the Lord [Yahweh]" was also applied to Jesus, invocating his name "in corporate worship and in the wider devotional pattern of Christian believers (e.g., baptism, exorcism, healing)."{{sfn|Hurtado|2005|p=181-182}}According to Hurtado, powerful religious experiences were an indispensable factor in the emergence of Christ-devotion.{{sfn|Hurtado|2005|pp=64–65, 181, 184-185}}{{refn|group=note|See also Andrew Chester (2007), Messiah and Exaltation: Jewish Messianic and Visionary Traditions and New Testament Christology, Mohr Siebeck; and Larry Huratdo (December 11, 2012 ), “Early High Christology”: A Recent Assessment of Scholarly Debate.}} Those experiences "seem to have included visions of (and/or ascents to) God's heaven, in which the glorified Christ was seen in an exalted position."{{sfn|Hurtado|2005|pp=72–73}}{{refn|group=note|These visions may mostly have appeared during corporate worship.{{sfn|Hurtado|2005|p=73}} Johan Leman contends that the communal meals provided a context in which participants entered a state of mind in which the presence of Jesus was felt.{{sfn|Leman|2015|pp=168–169}}}} Those experiences were interpreted in the framework of God's redemptive purposes, as reflected in the scriptures, in a "dynamic interaction between devout, prayerful searching for, and pondering over, scriptural texts and continuing powerful religious experiences."{{sfn|Hurtado|2005|p=184}} This initiated a "new devotional pattern unprecedented in Jewish monotheism," that is, the worship of Jesus next to God,{{sfn|Hurtado|2005|p=53}} giving Jesus a central place because his ministry, and its consequences, had a strong impact on his early followers.{{sfn|Hurtado|2005|pp=53–54}} Revelations, including those visions, but also inspired and spontaneous utterances, and "charismatic exegesis" of the Jewish scriptures, convinced them that this devotion was commanded by God.{{sfn|Hurtado|2005|pp=72–73, 185}}Ehrman notes that both Jesus and his early followers were apocalyptic Jews, who believed in the bodily resurrection, which would start when the coming of God's Kingdom was near.{{sfn|Ehrman|2014|p=99}} According to Ehrman, "the disciples' belief in the resurrection was based on visionary experiences,"{{sfn|Ehrman|2014|pp=98, 101}} arguing that visions usually have a strong persuasive power, but also noting that the Gospel-accounts record a tradition of doubt about the appearances of Jesus. Ehrman's "tentative suggestion" is that only a few followers had visions, including Peter, Paul and Mary. They told others about those visions, convincing most of their close associates that Jesus was raised from the dead, but not all of them.{{refn|group=note|name=Sanders.first"}} Eventually, these stories were retold and embellished, leading to the story that all disciples had seen the risen Jesus.{{sfn|Ehrman|2014|pp=101–102}} The belief in Jesus' resurrection radically changed their perceptions, concluding from his absence that he must have been exalted to heaven, by God himself, exalting him to an unprecedented status and authority.{{sfn|Ehrman|2014|pp=109–110}}

Low and High Christology

{{See also|Early High Christology}}It has long been argued that the New Testament writings contain two different Christologies, namely a "low" or adoptionist Christology, and a "high" or "incarnation Christology."{{sfn|Ehrman|2014|p=125}} The "low Christology" or "adoptionist Christology" is the belief "that God exalted Jesus to be his Son by raising him from the dead,"{{sfn|Ehrman|2014|pp=120, 122}} thereby raising him to "divine status."WEB, Ehrman, Bart D., Bart D. Ehrman, Incarnation Christology, Angels, and Paul,weblink The Bart Ehrman Blog, May 2, 2018, February 14, 2013, The other early Christology is "high Christology," which is "the view that Jesus was a pre-existent divine being who became a human, did the Father’s will on earth, and then was taken back up into heaven whence he had originally come,"{{sfn|Ehrman|2014|p=122}} and from where he appeared on earth. The chronology of the development of these early Christologies is a matter of debate within contemporary scholarship.{{sfn|Loke|2017}}{{sfn|Ehrman|2014}}{{sfn|Talbert|2011|pp=3–6}}Larry Hurtado, The Origin of “Divine Christology”?According to the "evolutionary model"{{sfn|Netland|2001|p=175}} c.q. "evolutionary theories,"{{sfn|Loke|2017|p=3}} as proposed by Bousset, followed by Brown, the Christological understanding of Christ developed over time, from a low Christology to a high Christology,{{sfn|Mack|1995}}{{sfn|Ehrman|2003}}Bart Ehrman, How Jesus became God, Course Guide as witnessed in the Gospels.{{sfn|Ehrman|2014}} According to the evolutionary model, the earliest Christians believed that Jesus was a human who was exalted, c.q. adopted as God's Son,{{sfn|Loke|2017|pp=3–4}}{{sfn|Talbert|2011|p=3}}{{sfn|Brown|2008|p=unpaginated}} when he was resurrected,Geza Vermez (2008), The Resurrection, pp. 138–139 signaling the nearness of the Kingdom of God, when all dead would be resurrected and the righteous exalted.{{sfn|Fredriksen|2008|p=unpaginated}} Later beliefs shifted the exaltation to his baptism, birth, and subsequently to the idea of his eternal existence, as witnessed in the Gospel of John. Mark shifted the moment of when Jesus became the son to the baptism of Jesus, and later still Matthew and Luke shifted it to the moment of the divine conception, and finally John declared that Jesus had been with God from the beginning: "In the beginning was the Word".{{sfn|Brown|2008|p=unpaginated}}Since the 1970s, the late datings for the development of a "high Christology" have been contested,{{sfn|Loke|2017|p=5}} and a majority of scholars argue that this "High Christology" existed already before the writings of Paul.{{sfn|Ehrman|2014|p=125}} This "incarnation Christology" or "high Christology" did not evolve over a longer time, but was a "big bang" of ideas which were already present at the start of Christianity, and took further shape in the first few decades of the church, as witnessed in the writings of Paul.{{sfn|Loke|2017|p=5}}WEB, Bouma, Jeremy, The Early High Christology Club and Bart Ehrman – An Excerpt from "How God Became Jesus",weblink Zondervan Academic Blog, HarperCollins Christian Publishing, May 2, 2018, March 27, 2014, Larry Hurtado (July 10, 2015 ), "Early High Christology": A "Paradigm Shift"? "New Perspective"?According to Ehrman, these two Christologies existed alongside each other, calling the "low Christology" an "adoptionist Christology, and "the "high Christology" an "incarnation Christology."{{sfn|Ehrman|2014|p=125}} While adoptionism was declared heresy at the end of the 2nd century,BOOK, Harnack, Adolf Von, History of Dogma, 1889,weblink BOOK,weblink The Popular Encyclopedia of Church History: The People, Places, and Events That Shaped Christianity, Edward E. Hindson, Daniel R. Mitchell, 23, Harvest House Publishers, 2013, 29 April 2014, it was adhered to by the Ebionites,BOOK, Cross, EA, The Oxford Dictionary of the Christian Church, Oxford University Press, 1989, Ebionites, Livingston, FL, who regarded Jesus as the Messiah while rejecting his divinity and his virgin birth,ENCYCLOPEDIA,weblink Encyclopædia Britannica, Ebionites, and insisted on the necessity of following Jewish law and rites.BOOK, Kaufmann, Kohler,weblink Ebionites, Isidore, Singer, Cyrus, Alder, Jewish Encyclopedia, 1901{{ndash, 1906}} They revered James the brother of Jesus (James the Just); and rejected Paul the Apostle as an apostate from the Law.BOOK, Hyam Maccoby, The Mythmaker: Paul and the Invention of Christianity, 172–183., HarperCollins, 1987, 0-06-250585-8, , an abridgement They show strong similarities with the earliest form of Jewish Christianity, and their specific theology may have been a "reaction to the law-free Gentile mission."{{sfn|Dunn|2006|p=282}}

Redemptive death

{{See also|Atonement in Christianity}}Jesus' death was interpreted as a redemptive death "for our sins," in accordance with God's plan as contained in the Jewish scriptures.{{sfn|Hurtado|2005|p=185}}{{refn|group=note|name="died for"}} The significance lay in "the theme of divine necessity and fulfillment of the scriptures," not in the later Pauline emphasis on "Jesus' death as a sacrifice or an expiation for our sins."{{sfn|Hurtado|2005|p=186}} For the early Jewish Christians, "the idea that Messiah's death was a necessary redemptive event functioned more as an apologetic explanation for Jesus' crucifixion"{{sfn|Hurtado|2005|p=186}} "proving that Jesus' death was no surprise to God."{{sfn|Hurtado|2005|p=187}}{{refn|group=note|Hurtado cites Green, The Death of Jesus, p.323.{{sfn|Hurtado|2005|p=187, n.55}}}}

Call to missionary activity

According to Dunn, the appearances to the disciples have "a sense of obligation to make the vision known."{{sfn|Dunn|1997|p=131}} Helmut Koester states that the stories of the resurrection were originally epiphanies in which the disciples were called to a ministry by the risen Jesus, and at a secondary stage were interpreted as physical proof of the event. He contends that the more detailed accounts of the resurrection are also secondary and do not come from historically trustworthy sources, but instead belong to the genre of the narrative types.{{sfn|Koester|2000|pp=64–65}} Biblical scholar Géza Vermes argues that the resurrection is to be understood as a reviving of the self-confidence of the followers of Jesus, under the influence of the Spirit, "prompting them to resume their apostolic mission." They felt the presence of Jesus in their own actions, "rising again, today and tomorrow, in the hearts of the men who love him and feel he is near."{{sfn|Vermes|2008a|pp=151–152}}{{refn|group=note|Vermes describes are eight possible theories to explain the resurrection of Jesus, concluding that none of these six possibilities "stands up to stringent scrutiny",{{sfn|Vermes|2008a|p=149}} and then stating that the resurrection is a "resurrection in the hearts of men."{{sfn|Vermes|2008a|p=152}}}} According to Gerd Lüdemann, Peter convinced the other disciples that the resurrection of Jesus signaled that the end-times were near and God's Kingdom was coming, when the dead who would rise again, as evidenced by Jesus. This revitalized the disciples, starting-off their new mission.{{sfn|Lüdemann|Özen|1996|pp=180–181}}{{sfn|Ehrman|2014|p=100}} the essence of Paul's writing is not in the "legal terms" regarding the expiation of sin, but the act of "participation in Christ through dying and rising with him."{{sfn|Charry|1999|p=35}}{{refn|group=note|Jordan Cooper: "Sanders sees Paul’s motifs of salvation as more participationist than juristic. The reformation overemphasized the judicial categories of forgiveness and escape from condemnation, while ignoring the real heart of salvation, which is a mystical participation in Christ. Paul shows this in his argument in his first epistle to the Corinthians when arguing against sexual immorality. It is wrong because it affects one’s union with Christ by uniting himself to a prostitute. Sin is not merely the violation of an abstract law. This participationist language is also used in Corinthians in the discussion of the Lord’s Supper wherein one participates in the body and blood of Christ."Jordan Cooper, E.P. Sanders and the New Perspective on Paul}} According to Sanders, "those who are baptized into Christ are baptized into his death, and thus they escape the power of sin [...] he died so that the believers may die with him and consequently live with him." Just as Christians share in Jesus' death in baptism, so they will share in his resurrection.Ehrman, Bart. Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford University Press, US. 2006. {{ISBN|0-19-530013-0}} James F. McGrath notes that Paul "prefers to use the language of participation. One died for all, so that all died ({{bibleverse|2|Corinthians|5:14}}). This is not only different from substitution, it is the opposite of it."Paul insists that salvation is received by the grace of God; according to Sanders, this insistence is in line with Judaism of ca. 200 BC until 200 AD, which saw God's covenant with Israel as an act of grace of God. Observance of the Law is needed to maintain the covenant, but the covenant is not earned by observing the Law, but by the grace of God.

Church Fathers – atonement

The Apostolic Fathers, discussed the death and resurrection of Jesus, including Ignatius (50–115),Ignatius makes many passing references, but two extended discussions are found in the Letter to the Trallians and the Letter to the Smyrnaeans. Polycarp (69–155), and Justin Martyr (100–165). The understanding of the Greek Fathers of the death and resurrection of Jesus as an atonement is the "classic paradigm" of the Church Fathers,{{sfn|Weaver|2001|p=2}}{{sfn|Beilby|Eddy|2009|pp=11–20}} who developed the themes found in the New Testament.Cross, F. L., ed. The Oxford dictionary of the Christian Church, p. 124, entry "Atonement". New York: Oxford University Press. 2005During the first millennium AD, the ransom theory of atonement was the dominant metaphor, both in eastern and western Christianity, until it was replaced in the west by Anselmus' satisfaction theory of atonement.{{sfn|Oxenham|1865|p=114}} The ransom theory of atonement says that Christ liberated humanity from slavery to sin and Satan, and thus death, by giving his own life as a ransom sacrifice to Satan, swapping the life of the perfect (Jesus), for the lives of the imperfect (humans). It entails the idea that God deceived the devil,{{sfn|Pugh|2015|p=5}} and that Satan, or death, had "legitimate rights"{{sfn|Pugh|2015|p=5}} over sinful souls in the afterlife, due to the fall of man and inherited sin.The ransom theory was first clearly enunciated by Irenaeus (c. 130–c. 202),{{sfn|Oxenham|1865|pp=xliv, 114}} who was an outspoken critic of Gnosticism, but borrowed ideas from their dualistic worldview.{{sfn|Pugh|2015|p=4}} In this worldview, humankind is under the power of the Demiurg, a lesser God who has created the world. Yet, humans have a spark of the true divine nature within them, which can be liberated by gnosis (knowledge) of this divine spark. This knowledge is revealed by the Logos, "the very mind of the supreme God," who entered the world in the person of Jesus. Nevertheless, the Logos could not simply undo the power of the Demiurg, and had to hide his real identity, appearing as a physical form, thereby misleading the Demiurg, and liberating humankind.{{sfn|Pugh|2015|p=4}} In Irenaeus' writings, the Demiurge is replaced by the devil, while Justin Martyr had already equated Jesus and the Logos.{{sfn|Pugh|2015|p=4}}Origen (184–253) introduced the idea that the devil held legitimate rights over humans, who were bought free by the blood of Christ.{{sfn|Pugh|2015|pp=5–6}} He also introduced the notion that the devil was deceived in thinking that he could master the human soul.{{sfn|Pugh|2015|p=6}}

Late Antiquity and early Middle Ages

Following the conversion of Constantine and the Edict of Milan in 313, the ecumenical councils of the 4th, 5th and 6th centuries, that focused on Christology, helped shape the Christian understanding of the redemptive nature of resurrection, and influenced both the development of its iconography, and its use within Liturgy.The resurrection and the icon by Michel Quenot 1998 {{ISBN|0-88141-149-3}} p. 72Belief in bodily resurrection was a constant note of the Christian church in antiquity. Augustine of Hippo accepted it at the time of his conversion in 386.Augustine: ancient thought baptized by John M. Rist 1996 {{ISBN|0-521-58952-5}} p. 110 Augustine defended resurrection, and argued that given that Christ has risen, there is resurrection of the dead.Augustine and the Catechumenate by William Harmless 1995 {{ISBN|0-8146-6132-7}} p. 131Augustine De doctrina Christiana by Saint Augustine, R. P. H. Green 1996 {{ISBN|0-19-826334-1}} p. 115 Moreover, he argued that the death and resurrection of Jesus was for the salvation of man, stating: "to achieve each resurrection of ours, the savior paid with his single life, and he pre-enacted and presented his one and only one by way of sacrament and by way of model."The Trinity by Saint Augustine (Bishop of Hippo.), Edmund Hill, John E. Rotelle 1991 {{ISBN|0-911782-96-6}} p. 157The 5th-century theology of Theodore of Mopsuestia provides an insight into the development of the Christian understanding of the redemptive nature of resurrection. The crucial role of the sacraments in the mediation of salvation was well accepted at the time. In Theodore's representation of the Eucharist, the sacrificial and salvific elements are combined in the "One who saved us and delivered us by the sacrifice of Himself". Theodore's interpretation of the Eucharistic rite is directed towards the triumph over the power of death brought about by the resurrection.Adventus Domini: eschatological thought in 4th-century apses and catecheses by Geir Hellemo 1997 {{ISBN|90-04-08836-9}} p. 231The emphasis on the salvific nature of the resurrection continued in Christian theology in the next centuries, e.g., in the 8th century Saint John of Damascus wrote that: "... When he had freed those who were bound from the beginning of time, Christ returned again from among the dead, having opened for us the way to resurrection" and Christian iconography of the ensuing years represented that concept.Vladimir Lossky, 1982 The Meaning of Icons {{ISBN|978-0-913836-99-6}} p. 189


Lorenzen finds "a strange silence about the resurrection in many pulpits". He writes that among some Christians, ministers and professors, it seems to have become "a cause for embarrassment or the topic of apologetics".{{sfn|Lorenzen|2003|pp=3–4}} According to Warnock, many Christians neglect the resurrection because of their understandable preoccupation with the Cross.Warnock, Adrian, Raised With Christ {{webarchive|url= |date=12 November 2009 }}, Crossway 2010


Easter is the preeminent Christian feast that celebrates the resurrection of Jesus, and, according to Susan J. White, "is clearly the earliest Christian festival."Foundations of Christian Worship by Susan J. White 2006 {{ISBN|0-664-22924-7}} p. 55 According to Dunn, "In Easter we celebrate man become God [...] that in the death and resurrection of Christ God has broken the stranglehold of human selfishness, has proved the enduring and conquering strength of divine love."{{sfn|Dunn| 2003|p=268}} According to Thorwald Lorenzen, the first Easter led to a shift in emphasis from faith "in God" to faith "in Christ".{{sfn|Lorenzen|2003|pp=3–4}} According to Raymond Harfgus Taylor, "focuses upon the consumation of the redemptive act of God in the death/resurrection of Jesus Christ."Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 {{ISBN|0-86554-373-9}} p. 224Easter is linked to the Passover and Exodus from Egypt recorded in the Old Testament through the Last Supper and crucifixion that preceded the resurrection. According to the New Testament, Jesus gave the Passover meal a new meaning, as he prepared himself and his disciples for his death in the upper room during the Last Supper. He identified the loaf of bread and cup of wine as his body soon to be sacrificed and his blood soon to be shed. {{bibleref2|1co|5:7|NIV|1 Corinthians|5:7}} states, "Get rid of the old yeast that you may be a new batch without yeast{{snd}}as you really are. For Christ, our Passover lamb, has been sacrificed"; this refers to the Passover requirement to have no yeast in the house and to the allegory of Jesus as the Paschal lamb.{{bibleref2||John|1:29}}, {{bibleref2||Revelation|5:6}}, {{bibleref2|1Pe|1:19||1 Peter 1:19}}, {{bibleref2|1Pe|1:2||1 Peter 1:2}}, and the associated notes and Passion Week table in BOOK, Barker, Kenneth, Zondervan NIV Study Bible, Zondervan, Grand Rapids, 2002, 0-310-92955-5, 1520,

In Christian art

File:Anastasis Pio Christiano Inv31525.jpg|thumb|left|The Chi RhoChi RhoIn the Catacombs of Rome, artists indirectly hinted at the resurrection by using images from the Old Testament such as the fiery furnace and Daniel in the Lion's den. Depictions prior to the 7th century generally showed secondary events such as the Myrrhbearers at the tomb of Jesus to convey the concept of the resurrection. An early symbol of the resurrection was the wreathed Chi Rho (Greek letters representing the word "Khristos" or "Christ"), whose origin traces to the victory of emperor Constantine I at the Battle of the Milvian Bridge in 312, which he attributed to the use of a cross on the shields of his soldiers. Constantine used the Chi Rho on his standard and his coins showed a labarum with the Chi Rho killing a serpent.Understanding early Christian art by Robin Margaret Jensen 2000 {{ISBN|0-415-20454-2}} p. 149The use of a wreath around the Chi Rho symbolizes the victory of the resurrection over death, and is an early visual representation of the connection between the Crucifixion of Jesus and his triumphal resurrection, as seen in the 4th-century sarcophagus of DomitillaWEB,weblink Cross and Crucifix in the Christian Assembly – Part I (The Early Christian Period: Crux Invicta, Crux Gemmata), 24 June 2010,weblink" title="">weblink 24 June 2010, yes, dmy-all, in Rome. Here, in the wreathed Chi Rho the death and Resurrection of Christ are shown as inseparable, and the Resurrection is not merely a happy ending tucked at the end of the life of Christ on earth. Given the use of similar symbols on the Roman military banner, this depiction also conveyed another victory, namely that of the Christian faith: the Roman soldiers who had once arrested Jesus and marched him to Calvary now walked under the banner of a resurrected Christ.The passion in art by Richard Harries 2004 {{ISBN|0-7546-5011-1}} p. 8The cosmic significance of the resurrection in Western theology goes back to Saint Ambrose, who in the 4th century said that "The universe rose again in Him, the heaven rose again in Him, the earth rose again in Him, for there shall be a new heaven and a new earth".Ambrose, On the Belief in the Resurrection, 102Images of redemption: art, literature and salvation by Patrick Sherry 2005 {{ISBN|0-567-08891-X}} p. 73 This theme developed gradually in the West, later than in the East where the resurrection had been linked from an earlier date to redemption and the renewal and rebirth of the whole world. In art this was symbolized by combining the depictions of the resurrection with the Harrowing of Hell in icons and paintings. A good example is from the Chora Church in Istanbul, where John the Baptist, Solomon and other figures are also present, depicting that Christ was not alone in the resurrection. The depiction sequence at the 10th-century Hosios Loukas shows Christ as he pulls Adam from his tomb, followed by Eve, signifying the salvation of humanity after the resurrection.Heaven on Earth: art and the Church in Byzantium by Linda Safran 1998 {{ISBN|0-271-01670-1}} p. 133

Gallery of art

For a larger gallery, please see: (Commons:Structured gallery of Resurrection of Christ|Resurrection gallery)
File:Rottenhammer Resurrection of Christ.jpg|Resurrection of Christ by Hans RottenhammerFile:Hans Memling - Resurrection - WGA15008.jpg|Resurrection of Christ by Hans Memling File:Luca Giordano - Resurrection - WGA09020.jpg|Resurrection by Luca GiordanoFile:Hans Multscher - Flügel-Innenseite des Wurzacher Altars (rechts unten) - Google Art Project.jpg |Resurrection by Hans Multscher File:Dieric Bouts - Resurrection - WGA02963.jpg |Resurrection by Dieric Bouts File:Marco Basaiti - Resurrection of Christ - WGA01398.jpg|Resurrection by Marco BasaitiFile:Resurrection.JPG|Piero della Francesca, 15th centuryFile:Alonso López de Herrera - The Resurrection of Christ - Google Art Project.jpg|The Resurrection of Christ, Alonso López de HerreraFile:Brooklyn Museum - The Resurrection (La Résurrection) - James Tissot.jpg|The Resurrection (La Résurrection) – James Tissot, c. 1890, Brooklyn MuseumFile:Berliner Dom - Altarraum 4 Fenster Auferstehung.jpg|Resurrection of Jesus, by Anton von Werner, Berlin CathedralFile:Der-Auferstandene 1558.jpg|Lucas Cranach, 1558File:Fra Angelico - Resurrection of Christ and Women at the Tomb (Cell 8) - WGA00542.jpg|Women at the empty tomb, by Fra Angelico, 1437–1446File:Entombment of Christ (15th century, Tretyakov gallery).jpg|Lamentation at the Tomb, 15th century


File:Turin plasch.jpg|thumb|Secondo Pia's 1898 negative of the image on the Shroud of Turin has an appearance suggesting a positive image. It is used as part of the devotion to the Holy Face of JesusHoly Face of JesusThe resurrection of Jesus has long been central to Christian faith and appears within diverse elements of the Christian tradition, from feasts to artistic depictions to religious relics. In Christian teachings, the sacraments derive their saving power from the passion and resurrection of Christ, upon which the salvation of the world entirely depends.The encyclopedia of Christianity, Volume 5 by Erwin Fahlbusch, Jan Milic Lochman, Geoffrey William Bromiley, John Mbiti 2008 {{ISBN|0-8028-2417-X}} p. 490An example of the interweaving of the teachings on the resurrection with Christian relics is the application of the concept of "miraculous image formation" at the moment of resurrection to the Shroud of Turin. Christian authors have stated the belief that the body around whom the shroud was wrapped was not merely human, but divine, and that the image on the shroud was miraculously produced at the moment of resurrection.Charles S. Brown, 2007 Bible "Mysteries" Explained {{ISBN|0-9582813-0-0}} p. 193Peter Rinaldi 1972, The man in the Shroud {{ISBN|0-86007-010-7}} p. 45 Quoting Pope Paul VI's statement that the shroud is "the wonderful document of His Passion, Death and Resurrection, written for us in letters of blood" author Antonio Cassanelli argues that the shroud is a deliberate divine record of the five stages of the Passion of Christ, created at the moment of resurrection.Antonio Cassanelli, 2001 The Holy Shroud: a comparison between the Gospel narrative of the five stages of the Passion {{ISBN|0-85244-351-X}} p. 13

Views of other religions

Groups such as Jews, Muslims, Bahá'ís, and other non-Christians, as well as some liberal Christians, dispute whether Jesus actually rose from the dead. Arguments over death and resurrection claims occur at many religious debates and interfaith dialogues.{{sfn|Lorenzen|2003|p=13}}


{{further|Judaism's view of Jesus}}Christianity split from Judaism in the 1st century AD, and the two faiths have differed in their theology since. According to the Toledot Yeshu, the body of Jesus was removed in the same night by a gardener named Juda, after hearing the disciples planned to steal the body of Jesus.Michael J. Cook, "Jewish Perspectives on Jesus", in Delbert Burkett (editor), The Blackwell Companion to Jesus, pp. 221–223 (Blackwell Publishing Ltd., 2011). {{ISBN|978-1-4051-9362-7}}Gary R. Habermas, The Historical Jesus: Ancient Evidence for the Life of Christ, p. 205 (Thomas Nelson, Inc., 2008). {{ISBN|0-89900-732-5}} However, Toledot Yeshu is not considered either canonical or normative within rabbinic literature.Dan, Joseph (2006). "Toledot Yeshu". In Michael Berenbaum and Fred Skolnik. Encyclopaedia Judaica. 20 (2nd ed.) pp. 28–29 Van Voorst states that Toledot Yeshu is a medieval document set without a fixed form which is "most unlikely" to have reliable information about Jesus.Van Voorst, Robert E (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence WmB Eerdmans Publishing. {{ISBN|0-8028-4368-9}} p. 128 The Blackwell Companion to Jesus states that the Toledot Yeshu has no historical facts as such, and was perhaps created as a tool for warding off conversions to Christianity.Michael J. Cook Jewish Perspectives on Jesus Chapter 14 in "The Blackwell Companion to Jesus" edited by Delbert Burkett 2011 {{ISBN|978-1-4443-2794-6}}


File:Holy Sepulchre P1040539.JPG|thumb|A rotunda in Church of the Holy Sepulchre, called the Anastasis ("Resurrection"), which contains the remains of a rock-cut room that Helena and Macarius identified as the burial site of Jesus.]]Some Gnostics did not believe in a literal physical resurrection. "For the gnostic any resurrection of the dead was excluded from the outset; the flesh or substance is destined to perish. 'There is no resurrection of the flesh, but only of the soul', say the so-called Archontics, a late gnostic group in Palestine".Kurt Rudolph, Gnosis: The Nature & History of Gnosticism, p. 190 (T & T Clark Ltd, 1970, second and expanded edition, 1980; 1998). {{ISBN|0-567-08640-2}}


Muslims believe that ʿĪsā (Jesus) son of Mariam (Mary) was a holy prophet with a divine message. The Islamic perspective is that Jesus was not crucified and will return to the world at the end of times. "But Allāh raised him up to Himself. And Allāh is Ever All-Powerful, All-Wise".Qur'an, Sura 4:158 The Quran says in Surah An-Nisa [Ch 004: Verse 157] "And because of their saying, "We killed Messiah ʿĪsā, son of Mariam, the Messenger of Allāh",{{snd}}but they killed him not, nor crucified him, but it appeared so to them, and those who differ therein are full of doubts".Qur'an, Sura 4:157

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    Further reading

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    • Gerd Ludemann (2004), The Resurrection of Christ: A Historical Inquiry
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    • {{Citation | last =Hurtado | first =Larry | year =2014 | title =Revelatory Experiences and Religious Innovation in Earliest Christianity (Burkitt Lecture, given in Rice University (10 April 2013) | url =}}
    • {{Citation | last =Ehrman | first =Bart | year =2014 | title =How Jesus Became God. The Exaltation of a Jewish Preacher from Galilea | publisher =Harperone}}

    External links

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