Resurrection of Jesus

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The resurrection of Jesus, or anastasis, is the Christian belief that God raised Jesus on the third day after his crucifixion at Calvary as first of the dead, starting his exalted life as Christ and Lord. Resurrection of Jesus_sentence_0

In Christian theology, the death and resurrection of Jesus are the most important events, a foundation of the Christian faith, and commemorated by Easter. Resurrection of Jesus_sentence_1

For Christians, his resurrection is the guarantee that all the Christian dead will be resurrected at Christ's second coming. Resurrection of Jesus_sentence_2

For the Christian tradition, the bodily resurrection was the restoration to life of a transformed body powered by spirit, as described by Paul and the Gospels, that led to the establishment of Christianity. Resurrection of Jesus_sentence_3

In the theological movement of Liberal Christianity, the post-resurrection appearances of Jesus are explained as visionary experiences that gave the impetus to the belief in the exaltation of Jesus and a resumption of the missionary activity of Jesus' followers. Resurrection of Jesus_sentence_4

Jewish–Hellenistic background Resurrection of Jesus_section_0

Jewish Resurrection of Jesus_section_1

See also: Jewish eschatology and Resurrection of the dead Resurrection of Jesus_sentence_5

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. Resurrection of Jesus_sentence_6

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. Resurrection of Jesus_sentence_7

Of these three positions, Jesus and the early Christians appear to have been closest to that of the Pharisees. Resurrection of Jesus_sentence_8

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. Resurrection of Jesus_sentence_9

Cor. Resurrection of Jesus_sentence_10

15:35ff)." Resurrection of Jesus_sentence_11

Endsjø notes that the evidence from Jewish texts and from tomb inscriptions points to a more complex reality. Resurrection of Jesus_sentence_12

For example, when the 2nd century BC author of the Book of Daniel wrote that "many of those sleeping in the dust shall awaken" (), he probably had in mind a rebirth as angelic beings (metaphorically described as stars in God's Heaven, stars having been identified with angels from early times). Resurrection of Jesus_sentence_13

Such a rebirth would rule out a bodily resurrection, as angels were believed to be fleshless. Resurrection of Jesus_sentence_14

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. Resurrection of Jesus_sentence_15

Most avoided defining what resurrection might imply, but a resurrection of the flesh was a marginal belief.As Lehtipuu states, "belief in resurrection was far from being an established doctrine of Second Temple Judaism". Resurrection of Jesus_sentence_16

Greco-Roman Resurrection of Jesus_section_2

Main article: Immortality § Ancient Greek religion Resurrection of Jesus_sentence_17

In ancient Greek religion immortality originally always included an eternal union of body and soul, and a number of men and women were considered to have gained physical immortality and brought to live forever in either Elysium, the Fortunate Isles, heaven, the ocean or literally right under the ground. Resurrection of Jesus_sentence_18

Among these were Amphiaraus Dionysus, Ganymede, Ino, Iphigenia, Menelaus, Peleus, and a great part of those who fought in the Trojan and Theban wars. Resurrection of Jesus_sentence_19

Some were considered to have died and been resurrected before they achieved physical immortality, like Asclepius, after being killed by Zeus, Achilles who was snatched from his funeral pyre by his divine mother Thetis, resurrected brought to an immortal existence in the distant periphery, Alcmene who also vanished from her own funeral, and the seventh century B.C. sage Aristeas of Proconnesus, after his body disappeared from a locked room. Resurrection of Jesus_sentence_20

The parallel between these traditional beliefs and the later resurrection of Jesus was not lost on early Christians, as Justin Martyr argued: "when we say ... Jesus Christ, our teacher, was crucified and died, and rose again, and ascended into heaven, we propose nothing different from what you believe regarding those whom you consider sons of Zeus." Resurrection of Jesus_sentence_21

Biblical accounts Resurrection of Jesus_section_3

Main article: Post-resurrection appearances of Jesus Resurrection of Jesus_sentence_22

See also: Overview of resurrection appearances in the Gospels and Paul (table) Resurrection of Jesus_sentence_23

According to the New Testament, "God raised him from the dead", he ascended to heaven, to the "right hand of God", and will return again to fulfill the rest of Messianic prophecy such as the resurrection of the dead, the Last Judgment and establishment of the Kingdom of God. Resurrection of Jesus_sentence_24

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. Resurrection of Jesus_sentence_25

Paul and the first Christians Resurrection of Jesus_section_4

Main articles: Paul the Apostle and Jewish Christian Resurrection of Jesus_sentence_26

See also: 1 Corinthians 15, Paul and Jewish Christianity, and Pauline Christianity Resurrection of Jesus_sentence_27

One of the letters sent by Paul to one of the early Greek churches, the First Epistle to the Corinthians, contains one of the earliest Christian creeds referring to post-mortem appearances of Jesus, and expressing the belief that he was raised from the dead, namely : Resurrection of Jesus_sentence_28

In the Jerusalem ekklēsia (Church), 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. Resurrection of Jesus_sentence_29

For Paul, it gained a deeper significance, providing "a basis for the salvation of sinful Gentiles apart from the Torah." Resurrection of Jesus_sentence_30

The phrase "died for our sins" was derived from Isaiah, especially , and Maccabees 4, especially . Resurrection of Jesus_sentence_31

"Raised on the third day" is derived from : Resurrection of Jesus_sentence_32

Paul, writing to the members of the church at Corinth, said that Jesus appeared to him in the same fashion in which he appeared to the earlier witnesses. Resurrection of Jesus_sentence_33

In 2 Corinthians 12 Paul described "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. Resurrection of Jesus_sentence_34

It is widely accepted that this creed predates the Apostle Paul. Resurrection of Jesus_sentence_35

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. Resurrection of Jesus_sentence_36

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". Resurrection of Jesus_sentence_37

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. Resurrection of Jesus_sentence_38

Hans Grass argues for an origin in Damascus, 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. Resurrection of Jesus_sentence_39

As Paul repeatedly insisted that the future resurrection would only include a spiritual or pneumatic body, denying any future for the flesh, it seems likely that this was also how he understood the resurrection body of Jesus. Resurrection of Jesus_sentence_40

Gospels and Acts Resurrection of Jesus_section_5

Main articles: Mark 16, Matthew 28, Luke 24, Acts 1, and John 20 Resurrection of Jesus_sentence_41

See also: Gospel harmony, Passion of Jesus, Burial of Jesus, Empty tomb, and Myrrhbearers Resurrection of Jesus_sentence_42

All four gospels contain passages in which Jesus is portrayed as predicting the coming resurrection, or contain allusions that "the reader will understand" (, and elsewhere); and three climax with his posthumous appearances after having been crucified (Mark in the original short ending does not). Resurrection of Jesus_sentence_43

The moment of resurrection itself is not described in any of the gospels. Resurrection of Jesus_sentence_44

Jesus is described as 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." Resurrection of Jesus_sentence_45

His resurrection is also the guarantee that all the Christian dead will be resurrected at Christ's parousia. Resurrection of Jesus_sentence_46

After the resurrection, Jesus is portrayed as proclaiming "eternal salvation" through the disciples, and subsequently called the apostles to the Great Commission, as described in , , , , and , in which the disciples received 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." Resurrection of Jesus_sentence_47

According to these texts, Jesus says that they "will receive power when the Holy Spirit has come upon you", that "repentance and forgiveness of sins is to be proclaimed in [the Messiah's] name to all nations, beginning from Jerusalem", and that "[i]f you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained". Resurrection of Jesus_sentence_48

The Gospel of Mark ends with the discovery of the empty tomb by Mary Magdalene, Salome, and "Mary the mother of James". Resurrection of Jesus_sentence_49

An angel at the site of the tomb announced to them that Jesus has risen, and instructed them to "tell Peter and the disciples that he will meet them in Galilee, 'just as he told you'".. Resurrection of Jesus_sentence_50

It says that Jesus first appeared to Mary Magdalene, then to two followers outside Jerusalem, and then to the eleven remaining Apostles, commissioning them to spread "the good news" (often referred to as "The Great Commission"), saying: "The one who believes and is baptized will be saved; but the one who does not believe will be condemned." Resurrection of Jesus_sentence_51

In Matthew, Luke and John, the resurrection announcement is followed by appearances of Jesus first to Mary Magdalene then to other followers. Resurrection of Jesus_sentence_52

The Book of Matthew describes a single appearance in Galilee, Luke describes several appearances in Jerusalem, John mentions appearances in both Jerusalem and Galilee. Resurrection of Jesus_sentence_53

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". Resurrection of Jesus_sentence_54

The Book of Luke describes Jesus ascending to heaven at a location near Bethany . Resurrection of Jesus_sentence_55

In the Gospel of Matthew, an angel appeared 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. Resurrection of Jesus_sentence_56

Jesus then appeared to Mary Magdalene and "the other Mary" at the tomb, when Magdalene "took hold of his feet", thus demonstrating the physical nature of Jesus' resurrection body; and next, based on Mark 16:7, Jesus appeared to all the disciples on a mountain in Galilee, where Jesus claimed authority over heaven and earth, and commissioned the disciples to preach the gospel to the whole world. Resurrection of Jesus_sentence_57

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, and teaching them to obey everything that I have commanded you." Resurrection of Jesus_sentence_58

In this message, the end-times are delayed, "to bring the world to discipleship." Resurrection of Jesus_sentence_59

In the Gospel of Luke, "the women who had come with him from Galilee" came to his tomb, which they find empty. Resurrection of Jesus_sentence_60

Two angelic beings appeared to announce that Jesus is not there, but has been raised. Resurrection of Jesus_sentence_61

Jesus then appeared to two followers on their way to Emmaus, who notify the eleven remaining Apostles, who respond that Jesus has appeared to Peter. Resurrection of Jesus_sentence_62

While they were describing this, Jesus appeared again, insisting that his body still consisted of “flesh and bones” and 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." Resurrection of Jesus_sentence_63

In Luke–Acts (two works from the same author) he then ascended into heaven, his rightful home. Resurrection of Jesus_sentence_64

In the Gospel of John, Mary Magdalene found the tomb empty, and informed Peter. Resurrection of Jesus_sentence_65

She then saw two angels, after which Jesus himself appeared to her. Resurrection of Jesus_sentence_66

In the evening, Jesus appeared to the other followers, followed by another appearance a week later. Resurrection of Jesus_sentence_67

He later appeared in Galilee to Peter, Thomas, and two other followers, commanding Peter to take care of his followers and proving the physical nature of his resurrected body by offering Thomas to “take your finger, and see my hands; and take your hand, and put it into my side.” Resurrection of Jesus_sentence_68

Whereas Paul insisted that the resurrected body was only “spiritual” and that “flesh and blood cannot inherit the kingdom of God”., the Gospels increasingly emphasized the physical nature of the resurrection body – as the resurrected Jesus in the Gospel of Luke insisting on his still consisting of “flesh and bones”. Resurrection of Jesus_sentence_69

This shift may have been in response to traditional Greek expectations that immortality always included both body and soul. Resurrection of Jesus_sentence_70

In Acts of the Apostles, Jesus appeared to the apostles for forty days, and commanded them to stay in Jerusalem after which Jesus ascended to heaven, followed by the coming of the Holy Spirit at Pentecost, and the missionary task of the early church. Resurrection of Jesus_sentence_71

Significance in Christianity Resurrection of Jesus_section_6

Main article: Salvation in Christianity Resurrection of Jesus_sentence_72

Further information: Jesus in Christianity Resurrection of Jesus_sentence_73

Foundation of Christian faith Resurrection of Jesus_section_7

In Christian theology, the death, resurrection, and exaltation of Jesus are the most important events, and a foundation of the Christian faith. Resurrection of Jesus_sentence_74

The Nicene Creed states: "On the third day he rose again in accordance with the Scriptures". Resurrection of Jesus_sentence_75

According to Terry Miethe, a Christian philosopher at Oxford University, the question " 'Did Jesus rise from the dead?' Resurrection of Jesus_sentence_76

is the most important question regarding the claims of the Christian faith." Resurrection of Jesus_sentence_77

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. Resurrection of Jesus_sentence_78

Summarizing its traditional analysis, the Catholic Church states in its Catechism: Resurrection of Jesus_sentence_79

For many Christians, including some scholars, it is particularly important to hold that Paul, too, believed in a concrete, material resurrection, although Paul insisted on a spiritual or pneumatic body, denying any future for the flesh, thus reflecting his Pharisaic background, where the present physical body was looked upon negatively. Resurrection of Jesus_sentence_80

According to N. Resurrection of Jesus_sentence_81 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. Resurrection of Jesus_sentence_82

He stands with his fellow Jews against the massed ranks of pagans; with his fellow Pharisees against other Jews." Resurrection of Jesus_sentence_83

According to New Testament scholar Gary Habermas, "Many other scholars have spoken in support of a bodily notion of Jesus’ resurrection." Resurrection of Jesus_sentence_84

According to Craig L. Blomberg, there are sufficient arguments for the historicity of the resurrection. Resurrection of Jesus_sentence_85

Easter Resurrection of Jesus_section_8

Main article: Easter Resurrection of Jesus_sentence_86

Easter (or Easter Sunday) is the preeminent Christian feast that celebrates the resurrection of Jesus, and, according to Susan J. White, "is clearly the earliest Christian festival." Resurrection of Jesus_sentence_87

According to James 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." Resurrection of Jesus_sentence_88

According to Thorwald Lorenzen, the first Easter led to a shift in emphasis from faith "in God" to faith "in Christ". Resurrection of Jesus_sentence_89

According to Raymond Harfgus Taylor, "focuses upon the consumation of the redemptive act of God in the death/resurrection of Jesus Christ." Resurrection of Jesus_sentence_90

Easter is linked to the Passover and Exodus from Egypt recorded in the Old Testament through the Last Supper and crucifixion that preceded the resurrection. Resurrection of Jesus_sentence_91

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. Resurrection of Jesus_sentence_92

He identified the loaf of bread and cup of wine as his body soon to be sacrificed and his blood soon to be shed. Resurrection of Jesus_sentence_93

states, "Get rid of the old yeast that you may be a new batch without yeast – as you really are. Resurrection of Jesus_sentence_94

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. Resurrection of Jesus_sentence_95

First ekklēsia Resurrection of Jesus_section_9

Main article: Jewish Christian Resurrection of Jesus_sentence_96

The belief in the resurrection by Jesus' early followers formed the proclamation of the first ekklēsia. Resurrection of Jesus_sentence_97

The appearances reinforced the impact Jesus and his ministry had on his early followers, and interpreted in a scriptural framework they gave the impetus to Christ-devotion and the belief in the exaltation of Jesus. Resurrection of Jesus_sentence_98

Jesus' death was interpreted in light of the scriptures as a redemptive death, being part of God's plan. Resurrection of Jesus_sentence_99

The appearances also led to the resumption of the missionary activity of Jesus' followers, with Peter assuming the leadership role in the first ekklēsia (which formed the basis for the Apostolic succession). Resurrection of Jesus_sentence_100

Exaltation and Christology Resurrection of Jesus_section_10

See also: Ascension of Jesus, Session of Christ, and Christology Resurrection of Jesus_sentence_101

Christ–devotion Resurrection of Jesus_section_11

The New Testament writings contend that the resurrection was "the beginning of His exalted life" as Christ and Lord. Resurrection of Jesus_sentence_102

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." Resurrection of Jesus_sentence_103

According to Beale, Resurrection of Jesus_sentence_104

Hurtado notes that soon after his death, Jesus was called Lord (Kyrios), which "associates him in astonishing ways with God." Resurrection of Jesus_sentence_105

The term Lord reflected the belief that God had exalted Jesus to a divine status "at God's 'right hand'." Resurrection of Jesus_sentence_106

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)." Resurrection of Jesus_sentence_107

According to Hurtado, powerful religious experiences were an indispensable factor in the emergence of Christ-devotion. Resurrection of Jesus_sentence_108

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." Resurrection of Jesus_sentence_109

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." Resurrection of Jesus_sentence_110

This initiated a "new devotional pattern unprecedented in Jewish monotheism," that is, the worship of Jesus next to God, giving Jesus a central place because his ministry, and its consequences, had a strong impact on his early followers. Resurrection of Jesus_sentence_111

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. Resurrection of Jesus_sentence_112

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. Resurrection of Jesus_sentence_113

According to Ehrman, "the disciples' belief in the resurrection was based on visionary experiences," 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. Resurrection of Jesus_sentence_114

Ehrman's "tentative suggestion" is that only a few followers had visions, including Peter, Paul and Mary. Resurrection of Jesus_sentence_115

They told others about those visions, convincing most of their close associates that Jesus was raised from the dead, but not all of them. Resurrection of Jesus_sentence_116

Eventually, these stories were retold and embellished, leading to the story that all disciples had seen the risen Jesus. Resurrection of Jesus_sentence_117

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. Resurrection of Jesus_sentence_118

Low and High Christology Resurrection of Jesus_section_12

See also: Early High Christology Resurrection of Jesus_sentence_119

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." Resurrection of Jesus_sentence_120

The "low Christology" or "adoptionist Christology" is the belief "that God exalted Jesus to be his Son by raising him from the dead," thereby raising him to "divine status." Resurrection of Jesus_sentence_121

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," and from where he appeared on earth. Resurrection of Jesus_sentence_122

The chronology of the development of these early Christologies is a matter of debate within contemporary scholarship. Resurrection of Jesus_sentence_123

According to the "evolutionary model" c.q. "evolutionary theories," as proposed by Bousset, followed by Brown, the Christological understanding of Christ developed over time, from a low Christology to a high Christology, as witnessed in the Gospels. Resurrection of Jesus_sentence_124

According to the evolutionary model, the earliest Christians believed that Jesus was a human who was exalted, c.q. adopted as God's Son, when he was resurrected, signaling the nearness of the Kingdom of God, when all dead would be resurrected and the righteous exalted. Resurrection of Jesus_sentence_125

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. Resurrection of Jesus_sentence_126

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". Resurrection of Jesus_sentence_127

Since the 1970s, the late datings for the development of a "high Christology" have been contested, and a majority of scholars argue that this "High Christology" existed already before the writings of Paul. Resurrection of Jesus_sentence_128

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. Resurrection of Jesus_sentence_129

According to Ehrman, these two Christologies existed alongside each other, calling the "low Christology" an "adoptionist Christology, and "the "high Christology" an "incarnation Christology." Resurrection of Jesus_sentence_130

While adoptionism was declared heresy at the end of the 2nd century, it was adhered to by the Ebionites, who regarded Jesus as the Messiah while rejecting his divinity and his virgin birth, and insisted on the necessity of following Jewish law and rites. Resurrection of Jesus_sentence_131

They revered James the brother of Jesus (James the Just); and rejected Paul the Apostle as an apostate from the Law. Resurrection of Jesus_sentence_132

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." Resurrection of Jesus_sentence_133

Redemptive death Resurrection of Jesus_section_13

See also: Atonement in Christianity Resurrection of Jesus_sentence_134

Jesus' death was interpreted as a redemptive death "for our sins," in accordance with God's plan as contained in the Jewish scriptures. Resurrection of Jesus_sentence_135

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." Resurrection of Jesus_sentence_136

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" "proving that Jesus' death was no surprise to God." Resurrection of Jesus_sentence_137

Call to missionary activity Resurrection of Jesus_section_14

Main articles: Great Commission, Apostles, and Christian mission Resurrection of Jesus_sentence_138

According to Dunn, the appearances to the disciples have "a sense of obligation to make the vision known." Resurrection of Jesus_sentence_139

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. Resurrection of Jesus_sentence_140

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. Resurrection of Jesus_sentence_141

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." Resurrection of Jesus_sentence_142

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." Resurrection of Jesus_sentence_143

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. Resurrection of Jesus_sentence_144

This revitalized the disciples, starting-off their new mission. Resurrection of Jesus_sentence_145

Leadership of Peter Resurrection of Jesus_section_15

Main articles: Saint Peter and Apostolic succession Resurrection of Jesus_sentence_146

Peter claimed forcefully that Jesus appeared to him, and legitimised by Jesus' appearance he assumed leadership of the group of early followers, forming the Jerusalem ekklēsia mentioned by Paul. Resurrection of Jesus_sentence_147

He was soon eclipsed in this leadership by James the Just, "the Brother of the Lord," which may explain why the early texts contain scarce information about Peter. Resurrection of Jesus_sentence_148

According to Gerd Lüdemann, Peter was the first who had a vision of Jesus, noting that Peter and Mary both had appearance-experiences, but arguing that the tradition of Mary's appearance is a later development, and her appearance probably was not the first. Resurrection of Jesus_sentence_149

According to Christian proto-orthodoxy, Peter was the first to who Jesus appeared, and therefore the rightful leader of the Church. Resurrection of Jesus_sentence_150

The resurrection forms the basis of the Apostolic succession and the institutional power of orthodoxy, as the heirs of Peter, to who Jesus appeared, and is described as "the rock" on which the church will be built. Resurrection of Jesus_sentence_151

Though the Gospels, and Paul's letters, describe appearances to a greater number of people, only the appearances to the Twelve Apostles count as lending authority and Apostolic succession. Resurrection of Jesus_sentence_152

Paul – participation in Christ Resurrection of Jesus_section_16

Main article: Participation in Christ Resurrection of Jesus_sentence_153

The appearance of Jesus to Paul convinced him that Jesus was the risen Lord and Christ, who commissioned him to be an apostle to the Gentiles. Resurrection of Jesus_sentence_154

According to Newbigin, "Paul presents himself not as the teacher of a new theology but as the messenger commissioned by the authority of the Lord himself to announce a new fact - namely that in the ministry, death and resurrection of Jesus God has acted decisively to reveal and effect his purpose of redemption for the whole world." Resurrection of Jesus_sentence_155

The teachings of the apostle Paul form a key element of the Christian tradition and theology. Resurrection of Jesus_sentence_156

Fundamental to Pauline theology is the connection between Christ's resurrection, and redemption. Resurrection of Jesus_sentence_157

In , , Paul writes: Resurrection of Jesus_sentence_158

The kerygma of 1 Corinthians 15:3 states that "Christ died for our sins." Resurrection of Jesus_sentence_159

The meaning of that kerygma is a matter of debate, and open to multiple interpretations. Resurrection of Jesus_sentence_160

Traditionally, this kerygma is interpreted as meaning that Jesus' death was an atonement or ransom for, or propitiation or expiation of, God's wrath against humanity because of their sins. Resurrection of Jesus_sentence_161

With Jesus death, humanity was freed from this wrath. Resurrection of Jesus_sentence_162

In the classical Protestant understanding, which has dominated the understanding of Paul's writings, humans partake in this salvation by faith in Jesus Christ; this faith is a grace given by God, and people are justified by God through Jesus Christ and faith in Him. Resurrection of Jesus_sentence_163

More recent scholarship has raised several concerns regarding these interpretations. Resurrection of Jesus_sentence_164

According to E.P. Resurrection of Jesus_sentence_165 Sanders, who initiated the so-called New Perspective on Paul, Paul saw the faithful redeemed by participation in Jesus' death and rising. Resurrection of Jesus_sentence_166

Though "Jesus’ death substituted for that of others and thereby freed believers from sin and guilt," a metaphor derived from "ancient sacrificial theology," 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." Resurrection of Jesus_sentence_167

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." Resurrection of Jesus_sentence_168

Just as Christians share in Jesus' death in baptism, so they will share in his resurrection. Resurrection of Jesus_sentence_169

James F. McGrath notes that Paul "prefers to use the language of participation. Resurrection of Jesus_sentence_170

One died for all, so that all died (). Resurrection of Jesus_sentence_171

This is not only different from substitution, it is the opposite of it." Resurrection of Jesus_sentence_172

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. Resurrection of Jesus_sentence_173

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. Resurrection of Jesus_sentence_174

Church Fathers – atonement Resurrection of Jesus_section_17

Main article: Ransom theory of atonement Resurrection of Jesus_sentence_175

The Apostolic Fathers, discussed the death and resurrection of Jesus, including Ignatius (50–115), Polycarp (69–155), and Justin Martyr (100–165). Resurrection of Jesus_sentence_176

The understanding of the Greek Fathers of the death and resurrection of Jesus as an atonement is the "classic paradigm" of the Church Fathers, who developed the themes found in the New Testament. Resurrection of Jesus_sentence_177

During 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. Resurrection of Jesus_sentence_178

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). Resurrection of Jesus_sentence_179

It entails the idea that God deceived the devil, and that Satan, or death, had "legitimate rights" over sinful souls in the afterlife, due to the fall of man and inherited sin. Resurrection of Jesus_sentence_180

The ransom theory was first clearly enunciated by Irenaeus (c. 130–c. Resurrection of Jesus_sentence_181

202), who was an outspoken critic of Gnosticism, but borrowed ideas from their dualistic worldview. Resurrection of Jesus_sentence_182

In this worldview, humankind is under the power of the Demiurg, a lesser God who has created the world. Resurrection of Jesus_sentence_183

Yet, humans have a spark of the true divine nature within them, which can be liberated by gnosis (knowledge) of this divine spark. Resurrection of Jesus_sentence_184

This knowledge is revealed by the Logos, "the very mind of the supreme God," who entered the world in the person of Jesus. Resurrection of Jesus_sentence_185

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. Resurrection of Jesus_sentence_186

In Irenaeus' writings, the Demiurge is replaced by the devil, while Justin Martyr had already equated Jesus and the Logos. Resurrection of Jesus_sentence_187

Origen (184–253) introduced the idea that the devil held legitimate rights over humans, who were bought free by the blood of Christ. Resurrection of Jesus_sentence_188

He also introduced the notion that the devil was deceived in thinking that he could master the human soul. Resurrection of Jesus_sentence_189

Late Antiquity and early Middle Ages Resurrection of Jesus_section_18

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. Resurrection of Jesus_sentence_190

Belief in bodily resurrection was a constant note of the Christian church in antiquity. Resurrection of Jesus_sentence_191

Augustine of Hippo accepted it at the time of his conversion in 386. Resurrection of Jesus_sentence_192

Augustine defended resurrection, and argued that given that Christ has risen, there is resurrection of the dead. Resurrection of Jesus_sentence_193

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." Resurrection of Jesus_sentence_194

The 5th-century theology of Theodore of Mopsuestia provides an insight into the development of the Christian understanding of the redemptive nature of resurrection. Resurrection of Jesus_sentence_195

The crucial role of the sacraments in the mediation of salvation was well accepted at the time. Resurrection of Jesus_sentence_196

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". Resurrection of Jesus_sentence_197

Theodore's interpretation of the Eucharistic rite is directed towards the triumph over the power of death brought about by the resurrection. Resurrection of Jesus_sentence_198

The 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: "... Resurrection of Jesus_sentence_199

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. Resurrection of Jesus_sentence_200

Present-day Resurrection of Jesus_section_19

Lorenzen finds "a strange silence about the resurrection in many pulpits". Resurrection of Jesus_sentence_201

He writes that among some Christians, ministers and professors, it seems to have become "a cause for embarrassment or the topic of apologetics". Resurrection of Jesus_sentence_202

According to Warnock, many Christians neglect the resurrection because of their understandable preoccupation with the Cross. Resurrection of Jesus_sentence_203

Historicity and origin of the resurrection of Jesus Resurrection of Jesus_section_20

Main article: Historicity and origin of the resurrection of Jesus Resurrection of Jesus_sentence_204

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. Resurrection of Jesus_sentence_205

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. Resurrection of Jesus_sentence_206

One hypothesis, 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. Resurrection of Jesus_sentence_207

Post-Enlightenment historians work with methodological naturalism, which precludes them from establishing miracles as objective historical facts. Resurrection of Jesus_sentence_208

According to R. A. Burridge, the majority consensus among biblical scholars is that the genre of the Gospels is a kind of ancient biography and not myth. Resurrection of Jesus_sentence_209

E.P. Resurrection of Jesus_sentence_210 Sanders argues that a plot to foster belief in the Resurrection would probably have resulted in a more consistent story. Resurrection of Jesus_sentence_211

Physical or spiritual resurrection Resurrection of Jesus_section_21

Paul and the Gospels Resurrection of Jesus_section_22

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. Resurrection of Jesus_sentence_212

The nature of this resurrected body is a matter of debate. Resurrection of Jesus_sentence_213

In , Paul uses the phrase "spiritual body" (sōma pneumatikos), which has been explained as a "Spirit-empowered body," but also as a "celestial body," made of a finer material than the flesh. Resurrection of Jesus_sentence_214

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). Resurrection of Jesus_sentence_215

Paul opposed the notion of a purely spiritual resurrection, as propagated by some Christians in Corinth, which he addresses in 1 Corinthians. Resurrection of Jesus_sentence_216

The developing Gospel-tradition emphasized the material aspects to counter this spiritual interpretation. Resurrection of Jesus_sentence_217

Dunn notes that there is a great difference between Paul's resurrection appearance, and the appearances described in the Gospels. Resurrection of Jesus_sentence_218

Where "Paul's seeing was visionary [...], 'from heaven'," in contrast, the Gospel-accounts have a "massive realism" to them. Resurrection of Jesus_sentence_219

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." Resurrection of Jesus_sentence_220

According to Dunn, most scholars explain this as a "legendary materialization" of the visionary experiences, "borrowing the traits of the earthly Jesus." Resurrection of Jesus_sentence_221

Yet, according to Dunn, there was both "a tendency away from the physical [...] and a reverse tendency towards the physical." Resurrection of Jesus_sentence_222

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." Resurrection of Jesus_sentence_223

The empty tomb Resurrection of Jesus_section_23

Main article: Empty tomb Resurrection of Jesus_sentence_224

The empty tomb and the post-resurrection appearances are never directly coordinated to form a combined argument. Resurrection of Jesus_sentence_225

While the coherence of the empty tomb-narrative is questionable, it is "clearly an early tradition." Resurrection of Jesus_sentence_226

Vermes rejects the literal interpretation of the story, as being proof of the resurrection, and also notes that the story of the empty tomb conflicts with notions of a spiritual resurrection. Resurrection of Jesus_sentence_227

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)." Resurrection of Jesus_sentence_228

According to Raymond E. 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. Resurrection of Jesus_sentence_229

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." Resurrection of Jesus_sentence_230

According to Ehrman, the empty tomb was needed to underscore the physical resurrection of Jesus, but is it doubtful that Jesus was buried by Joseph of Arimathea. Resurrection of Jesus_sentence_231

It is unlikely that a member of the Sanhedrin would have buried Jesus; 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; criminals were usually buried in common graves; and Pilate had no concern for Jewish sensitivities, which makes it unlikely that he would have allowed for Jesus to be buried. Resurrection of Jesus_sentence_232

The English theologian and historian N. Resurrection of Jesus_sentence_233 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. Resurrection of Jesus_sentence_234

In Christian art Resurrection of Jesus_section_24

Main article: Resurrection of Jesus in Christian art Resurrection of Jesus_sentence_235

In 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. Resurrection of Jesus_sentence_236

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. Resurrection of Jesus_sentence_237

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. Resurrection of Jesus_sentence_238

Constantine used the Chi Rho on his standard and his coins showed a labarum with the Chi Rho killing a serpent. Resurrection of Jesus_sentence_239

The 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 Domitilla in Rome. Resurrection of Jesus_sentence_240

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. Resurrection of Jesus_sentence_241

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. Resurrection of Jesus_sentence_242

The 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". Resurrection of Jesus_sentence_243

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. Resurrection of Jesus_sentence_244

In art this was symbolized by combining the depictions of the resurrection with the Harrowing of Hell in icons and paintings. Resurrection of Jesus_sentence_245

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. Resurrection of Jesus_sentence_246

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. Resurrection of Jesus_sentence_247

Gallery of art Resurrection of Jesus_section_25

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  • For a commons gallery see:Resurrection of Jesus_item_0_0

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Relics Resurrection of Jesus_section_26

Main articles: Acheiropoieta, Shroud of Turin, and Veil of Veronica Resurrection of Jesus_sentence_248

The 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. Resurrection of Jesus_sentence_249

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. Resurrection of Jesus_sentence_250

An 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. Resurrection of Jesus_sentence_251

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. Resurrection of Jesus_sentence_252

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. Resurrection of Jesus_sentence_253

Views of other religions Resurrection of Jesus_section_27

Groups such as Jews, Muslims, Baháʼís, and other non-Christians, as well as some liberal Christians, dispute whether Jesus actually rose from the dead. Resurrection of Jesus_sentence_254

Arguments over death and resurrection claims occur at many religious debates and interfaith dialogues. Resurrection of Jesus_sentence_255

Judaism Resurrection of Jesus_section_28

Further information: Judaism's view of Jesus Resurrection of Jesus_sentence_256

Christianity split from Judaism in the 1st century AD, and the two faiths have differed in their theology since. Resurrection of Jesus_sentence_257

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. Resurrection of Jesus_sentence_258

However, Toledot Yeshu is not considered either canonical or normative within rabbinic literature. Resurrection of Jesus_sentence_259

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. Resurrection of Jesus_sentence_260

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. Resurrection of Jesus_sentence_261

Gnostics Resurrection of Jesus_section_29

Some Gnostics did not believe in a literal physical resurrection. Resurrection of Jesus_sentence_262

"For the gnostic any resurrection of the dead was excluded from the outset; the flesh or substance is destined to perish. Resurrection of Jesus_sentence_263

'There is no resurrection of the flesh, but only of the soul', say the so-called Archontics, a late gnostic group in Palestine". Resurrection of Jesus_sentence_264

Islam Resurrection of Jesus_section_30

Main articles: Islamic view of Jesus' death and Jesus in Islam Resurrection of Jesus_sentence_265

Muslims believe that ʿĪsā (Jesus) son of Mariam (Mary) was a holy prophet with a divine message. Resurrection of Jesus_sentence_266

The Islamic perspective is that Jesus was not crucified and will return to the world at the end of times. Resurrection of Jesus_sentence_267

"But Allāh raised him up to Himself. Resurrection of Jesus_sentence_268

And Allāh is Ever All-Powerful, All-Wise". Resurrection of Jesus_sentence_269

The Quran says in Surah An-Nisa [Ch 004: Verse 157] "And because of their saying, 'We killed Messiah ʿĪsā, son of Maryam, the Messenger of Allāh', – but they killed him not, nor crucified him, but it appeared so to them, and those who differ therein are full of doubts". Resurrection of Jesus_sentence_270

See also Resurrection of Jesus_section_31

Resurrection of Jesus_unordered_list_2

  • Chronology of JesusResurrection of Jesus_item_2_13
  • Divine Mercy SundayResurrection of Jesus_item_2_14
  • Dying-and-rising godResurrection of Jesus_item_2_15
  • Tombs of Jesus:Resurrection of Jesus_item_2_16
    • The ground on which The Church of the Holy Sepulchre stands is venerated by most Christians as Golgotha, the Hill of Calvary, where the New Testament says that Jesus was crucified. This tomb is venerated as the tomb of Christ by the Catholic Church, Eastern Orthodox churches, and Oriental Orthodox churches.Resurrection of Jesus_item_2_17
    • The Garden Tomb, discovered in the 19th century, is considered the actual site of Jesus' grave by some Protestant Christians.Resurrection of Jesus_item_2_18
    • Talpiot Tomb, discovered in 1980, subject of the controversial 2007 documentary The Lost Tomb of JesusResurrection of Jesus_item_2_19


Credits to the contents of this page go to the authors of the corresponding Wikipedia page: en.wikipedia.org/wiki/Resurrection of Jesus.