Resurrecting Jesus: Embodying the Spirit of a Revolutionary Mystic

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Now Mary stood outside the tomb crying. As she wept, she bent over to look into the tomb 12 and saw two angels in white, seated where Jesus’ body had been, one at the head and the other at the foot. 13 They asked her, “Woman, why are you crying?” The resurrection of Jesus Christ is the cornerstone of our Christian faith. [1] This event, which occurred almost two thousand years ago, is the best attested fact in human history and experience. The resurrection of Christ was predicted in the Old Testament and by Christ Himself. [2] During the forty days following His resurrection, Jesus showed Himself to be alive from the dead by "many infallible proofs." [3] He appeared at various times and places to many people who told others what they had seen. [4] Before Jesus ascended into heaven he gave the Great Commission, telling his followers to go and make disciples of all nations. Another reason the resurrection of Jesus Christ is important is that it proves His sinless character and divine nature. The Scriptures said God’s “Holy One” would never see corruption (Psalm 16:10), and Jesus never saw corruption, even after He died (see Acts 13:32–37). It was on the basis of the resurrection of Christ that Paul preached, “Through Jesus the forgiveness of sins is proclaimed to you. Through him everyone who believes is set free from every sin” (Acts 13:38–39).

New Testament historian Bart D. Ehrman writes that it can't be known what happened to Jesus's body; he doubts that Jesus had a decent burial, [101] and also thinks that it is doubtful that Jesus was buried by Joseph of Arimathea specifically. [102] According to Ehrman, "what was originally a vague statement that the unnamed Jewish leaders buried Jesus becomes a story of one leader in particular, who is named, doing so." [103] [note 10] Ehrman gives three reasons for doubting a decent burial. Referring to Hengel and Crossan, Ehrman argues that crucifixion was meant "to torture and humiliate a person as fully as possible," and the body was normally left on the stake to be eaten by animals. [105] Ehrman further argues that criminals were usually buried in common graves; [106] and Pilate had no concern for Jewish sensitivities, which makes it unlikely that he would have allowed Jesus to be buried. [107] Hurtado notes that soon after his death, Jesus was called Lord ( Kyrios), which "associates him in astonishing ways with God". [174] The term Lord reflected the belief that God had exalted Jesus to a divine status "at God's 'right hand'". [175] 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)". [176] Christ's resurrection has been at the heart of the church's message from the Day of Pentecost to the present. By rising from the dead, Jesus Christ demonstrated that He had cleansed the guilt of our past and is able to help us in our present lives. [5] His resurrection assures us that our future is safe and secure. [6] Without Christ's resurrection we would have no salvation from sin, and no hope for our own future resurrection. New Testament scholar Dale Allison writes that this story was adapted by Mark, turning the group of Jews into a specific person. [95] Roman practice was often to leave the body on the stake, denying an honourable or family burial, stating that "the dogs were waiting." [96] [97] Archaeologist Byron McCane argues that it was customary to dispose of the dead immediately, yet concludes that "Jesus was buried in disgrace in a criminal's tomb". [98] British New Testament scholar Maurice Casey also notes that "Jewish criminals were supposed to receive a shameful and dishonourable burial," [99] and argues that Jesus was indeed buried by Joseph of Arimathea, but in a tomb for criminals owned by the Sanhedrin. [99] He therefore rejects the empty tomb narrative as legendary. [100] 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. [132] [web 5] The nature of this resurrected body is a matter of debate. In 1 Corinthians 15:44, [133] Paul uses the phrase "spiritual body" ( sōma pneumatikos), [web 6] which has been explained as a "Spirit-empowered body," [132] [web 5] [web 7] but also as a "celestial body," made of a finer material than the flesh. [134] [web 7] [note 13]

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. [137] The Bible indicates that all three Persons of the Trinity were involved in Jesus’ resurrection. Galatians 1:1 says that the Father raised Jesus from the dead. First Peter 3:18 says that the Spirit raised Jesus from the dead (see also Romans 1:4, and note that Romans 8:11 clearly says that God will resurrect believers “through His Spirit”). And in John 2:19 Jesus predicts that He will raise Himself from the dead (see also John 10:18). So, when we answer the question of who resurrected Jesus, we can say God did. And by that we can mean it was the Father, the Son, and the Holy Spirit. N. T. Wright emphatically and extensively argues for the reality of the empty tomb and the subsequent appearances of Jesus, reasoning that as a matter of "inference" [123] both a bodily resurrection and later bodily appearances of Jesus are far better explanations for the empty tomb and the 'meetings' and the rise of Christianity than are any other theories, including those of Ehrman. [123] [124] Dale Allison argues for an empty tomb that was later followed by visions of Jesus by the Apostles and Mary Magdalene. [125] Dunn argues that the burial tradition is "one of the oldest pieces of tradition we have," referring to 1 Cor. 15.4; burial was in line with Jewish custom as prescribed by Deut. 21:22–23 and confirmed by Josephus War; cases of burial of crucified persons are known, as attested by the Yehohanan burial; Joseph of Arimathea "is a very plausible historical character"; and "the presence of the women at the cross and their involvement in Jesus's burial can be attributed more plausibly to early oral memory than to creative story-telling." [111] Andrew Loke, after replying to various objections against the historicity of the guards at the tomb, argues that "the presence of guards at the tomb would imply that Jesus was buried in a well-identified place (contrary to unburied hypothesis)." [112]

Jesus symbolizes the spiritual mystery of each one of us," explains Adya, "and points us toward the radiance available right now, the grace through which we realize that we are each sons and daughters of a living God." Resurrecting Jesus will inspire you to pour yourself fully into "the transmission of infinite love" that he represents, to discover how that love revolutionizes our lives and our world. Easter is a reminder that God is in the business of awakening hope in the hearts of people who are feeling hopeless. He does this in ways that only he can do. Mary Magdalene went to the disciples with the news: “I have seen the Lord!” And she told them that he had said these things to her (John 20:15-18). As Mary turns away in despair from the empty tomb, Jesus confronts Mary regarding her sadness of heart and her tears of sorrow.The ransom theory was first clearly enunciated by Irenaeus (c. 130–c. 202), [249] who was an outspoken critic of Gnosticism, but borrowed ideas from their dualistic worldview. [250] In this worldview, humankind is under the power of the Demiurge, 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 Demiurge, and had to hide his real identity, appearing as a physical form, thereby misleading the Demiurge, and liberating humankind. [250] In Irenaeus' writings, the Demiurge is replaced by the devil, while Justin Martyr had already equated Jesus and the Logos. [250] The Word of God guarantees the believer’s resurrection at the coming of Jesus Christ for His church at the rapture. Such assurance results in a great song of triumph as Paul writes in 1 Corinthians 15:55, “Where, O death, is your victory? Where, O death, is your sting?” (cf. Hosea 13:14). The 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. [258]