Godless (49 page)
This is a formula, or hymn, in poetic style that Paul claims he “received” from a believer reciting an earlier oral tradition. He edited the end of it, obviously. It is possible that this passage originated just a few years after Jesus lived, although notice that Paul does not call him “Jesus” here. It is interesting that one of the arguments some apologists give for the authenticity of the New Testament is that it is written in a simple narrative style, unlike the poetic style of other myths and legends—yet the very first account of the resurrection is written in a poetic, legendary style.
This letter to the Corinthians was written at least a quarter of a century after the events to people far removed from the scene—Corinth is about 1,500 miles away by land. None of the readers, many or most not even born when Jesus supposedly died, would have been able to confirm the story. They had to take Paul’s word alone that there were “500 brethren” who saw Jesus alive. Who were these 500 nameless people, and why didn’t they or any of the thousands who heard their stories write about it? And isn’t 500 a suspiciously round number? And why didn’t Jesus appear to anyone who was not part of the in-crowd of believers? In any event, what Paul actually wrote here does not support a bodily resurrection. It supports legend.
First, notice how simple it is, this earliest resurrection story. No angelic messages, no mourning women, no earthquakes, no miracles and no spectacular bodily ascension into the clouds. Nor is there an empty tomb. The word “buried” is the ambiguous
etaphe,
which simply means “put in a grave (
taphos
).” Although a
taphos
could be a common dirt grave (the most likely destination of executed criminals) or a stone sepulchre (such as the one owned by Joseph of Arimathea), it is important to note that this passage does not use the word “sepulchre” (
mnemeion
) that first appears in Mark’s later account. Since Paul does not mention a tomb, we can hardly conclude with confidence he was thinking of an “empty tomb.” Those who think he was talking of a tomb are shoehorning Mark’s Gospel back into this plain hymn.
etaphe,
which simply means “put in a grave (
taphos
).” Although a
taphos
could be a common dirt grave (the most likely destination of executed criminals) or a stone sepulchre (such as the one owned by Joseph of Arimathea), it is important to note that this passage does not use the word “sepulchre” (
mnemeion
) that first appears in Mark’s later account. Since Paul does not mention a tomb, we can hardly conclude with confidence he was thinking of an “empty tomb.” Those who think he was talking of a tomb are shoehorning Mark’s Gospel back into this plain hymn.
Neither is there a resurrection in this passage. The word “raised” is
egeiro,
which means to “wake up” or “come to.” Paul did not use the word resurrection (
anastasis, anistemi
) here, though he certainly knew it.
Egeiro
is used throughout the New Testament to mean something simpler. “Now it is high time to awaken [
egeiro
] out of sleep”
44
was not written to corpses. “Awake [
egeiro
] thou that sleepest, and arise [
anistemi
] from the dead, and Christ shall give thee light”
45
was also written to breathing people. So, Paul obviously means something nonphysical here, even with his use of “resurrect,” contrasted with
egeiro
(before you get up, you have to wake up). Matthew uses
egeiro
like this: “There arose a great tempest in the sea, insomuch that the ship was covered with waves: but he was asleep. And his disciples came to him and awoke [
egeiro
] him, saying, Lord, save us: we perish.”
46
No one thinks Jesus resurrected from a boat.
egeiro,
which means to “wake up” or “come to.” Paul did not use the word resurrection (
anastasis, anistemi
) here, though he certainly knew it.
Egeiro
is used throughout the New Testament to mean something simpler. “Now it is high time to awaken [
egeiro
] out of sleep”
44
was not written to corpses. “Awake [
egeiro
] thou that sleepest, and arise [
anistemi
] from the dead, and Christ shall give thee light”
45
was also written to breathing people. So, Paul obviously means something nonphysical here, even with his use of “resurrect,” contrasted with
egeiro
(before you get up, you have to wake up). Matthew uses
egeiro
like this: “There arose a great tempest in the sea, insomuch that the ship was covered with waves: but he was asleep. And his disciples came to him and awoke [
egeiro
] him, saying, Lord, save us: we perish.”
46
No one thinks Jesus resurrected from a boat.
Whatever Paul may have believed happened to Jesus, he did not say that his revived body came out of a tomb. It is perfectly consistent with Christian theology to think that the
spirit
of Jesus, not his body, was awakened from the grave, as Christians today believe that the
spirit
of Grandpa has gone to heaven while his body rots in the ground. In fact, just a few verses later, Paul confirms this: “Flesh and blood cannot inherit the kingdom of God.”
47
The physical body is not important to Christian theology.
spirit
of Jesus, not his body, was awakened from the grave, as Christians today believe that the
spirit
of Grandpa has gone to heaven while his body rots in the ground. In fact, just a few verses later, Paul confirms this: “Flesh and blood cannot inherit the kingdom of God.”
47
The physical body is not important to Christian theology.
But what about the postmortem appearances Paul mentions? Don’t they suggest a risen body? Actually, the word “appeared” in this passage is also ambiguous and does not require a physical presence. The word
ophthe,
from the verb
horao,
is used for both physical sight as well as spiritual visions. For example: “And a vision appeared [
ophthe
] to Paul in the night; there stood a man of Macedonia… And after he had seen the vision [
horama
], immediately we endeavored to go into Macedonia…”
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No one thinks the Macedonian was standing bodily in front of Paul when he “appeared” to him.
ophthe,
from the verb
horao,
is used for both physical sight as well as spiritual visions. For example: “And a vision appeared [
ophthe
] to Paul in the night; there stood a man of Macedonia… And after he had seen the vision [
horama
], immediately we endeavored to go into Macedonia…”
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No one thinks the Macedonian was standing bodily in front of Paul when he “appeared” to him.
Paul includes Peter in his list of “appearances” by Christ, yet at the Transfiguration described in Matthew we find the same word used for an “appearance” to Peter that was
not
physical: “And after six days Jesus takes Peter, James, and John his brother, and brings them up into a high mountain apart, and was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And behold there appeared [
ophthe
] Moses and Elijah talking with him.”
49
Did Moses and Elijah appear
physically
to Peter? Shall we start looking for their empty tombs? This is obviously some kind of
spiritual
appearance.
not
physical: “And after six days Jesus takes Peter, James, and John his brother, and brings them up into a high mountain apart, and was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And behold there appeared [
ophthe
] Moses and Elijah talking with him.”
49
Did Moses and Elijah appear
physically
to Peter? Shall we start looking for their empty tombs? This is obviously some kind of
spiritual
appearance.
Besides, if we believe Mark and Matthew, Paul’s first witness to the resurrection appearances was an admitted liar. In a court of law, Peter’s reliability would be seriously compromised since he had repeatedly denied knowing Jesus just a couple of days earlier, after he had promised Jesus he would be loyal.
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Paul himself was not above using a lie if it furthered his message: “Let God be true, but every man a liar… For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged a sinner?”
51
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Paul himself was not above using a lie if it furthered his message: “Let God be true, but every man a liar… For if the truth of God hath more abounded through my lie unto his glory; why yet am I also judged a sinner?”
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Paul, needing to establish credentials with his readers, tacks onto the list that Christ “appeared also to me,” so if we look at the description of that appearance, we can see what he means. Paul claimed that he had met Jesus on the road to Damascus, but notice that Jesus did not
physically
appear to Paul there. He was knocked off his horse and blinded. (I know there is no horse in the story, but for some reason I picture a horse—an example of legend making!) How could Jesus appear physically to a blind man? Paul’s men admit they did not see anyone, but just heard a voice (Acts 9:7) or did not hear a voice (Acts 22:9). Take your pick
52
. This “appearance” to Paul was supposedly years after Jesus ascended into heaven, which raises a good question: Where was Jesus all those years? Was his physical body hanging around in the clouds, hovering over the road to Damascus? Did he need a haircut? What did he eat up there? How did he bathe?
physically
appear to Paul there. He was knocked off his horse and blinded. (I know there is no horse in the story, but for some reason I picture a horse—an example of legend making!) How could Jesus appear physically to a blind man? Paul’s men admit they did not see anyone, but just heard a voice (Acts 9:7) or did not hear a voice (Acts 22:9). Take your pick
52
. This “appearance” to Paul was supposedly years after Jesus ascended into heaven, which raises a good question: Where was Jesus all those years? Was his physical body hanging around in the clouds, hovering over the road to Damascus? Did he need a haircut? What did he eat up there? How did he bathe?
Clearly, Paul did not shake hands with Jesus, yet he includes this “appearance” in the list with the others in I Corinthians 15. Elsewhere Paul elaborates on his roadside encounter: “For I neither received it of man, neither was I taught it, but . . . when it pleased God…to reveal his Son in me, that I might preach him among the heathen, immediately I conferred not with flesh and blood.”
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Notice he does not say “I met Jesus physically” or “I saw Jesus.” He says God “revealed his son
in
me.” This was an
inner
experience, not a face-to-face meeting. This is exactly how many modern Christians talk about their own “personal relationship” with Jesus.
53
Notice he does not say “I met Jesus physically” or “I saw Jesus.” He says God “revealed his son
in
me.” This was an
inner
experience, not a face-to-face meeting. This is exactly how many modern Christians talk about their own “personal relationship” with Jesus.
All of the “appearances” in I Corinthians 15:3-8 must be viewed as psychological “spiritual experiences,” not physiological encounters with a revived corpse. If they really happened they are unusual, but they are not extraordinary. Such hallucinating, daydreaming or imagining happens in most religions. In Paul, we have no empty tomb, no resurrection and no bodily appearances.
About 15 years later, the next account of the resurrection appears in Mark, the first Gospel, written at least 40 years after the events. Almost all adults who were alive in the year 30 C.E. were dead by then
54
. No one knows who wrote Mark—the Gospels are all anonymous and names were formally attached to them much later, around the year 180 C.E.
55
Whoever wrote Mark is speaking from the historical perspective of a second generation of believers, not as an eyewitness.
54
. No one knows who wrote Mark—the Gospels are all anonymous and names were formally attached to them much later, around the year 180 C.E.
55
Whoever wrote Mark is speaking from the historical perspective of a second generation of believers, not as an eyewitness.
His account of the resurrection (16:1-8) is only eight verses long. The 12 succeeding verses that appear in some translations (with snake handling and poison drinking) were a later addition by someone else (evidence that Christian tampering began early).
Mark’s story is more elaborate than Paul’s, but still very simple, almost blunt. If we consider the young man at the sepulchre “clothed in a long white garment” to be an angel, then we have one extraordinary event. Just one.
There are no earthquakes or postmortem appearances, and there is no ascension. In fact, there is
no belief
in the resurrection, and no preaching of a risen Christ. The book ends with the women running away: “…neither said they any thing to any man; for they were afraid,” a rather limp finish considering the supposed import of the event.
no belief
in the resurrection, and no preaching of a risen Christ. The book ends with the women running away: “…neither said they any thing to any man; for they were afraid,” a rather limp finish considering the supposed import of the event.
Notice that the young man says, “he is risen (
egeiro
).” Like Paul, he avoids the word “resurrection.” Such words can be uttered in the presence of a dead body, as they are at many funerals.
egeiro
).” Like Paul, he avoids the word “resurrection.” Such words can be uttered in the presence of a dead body, as they are at many funerals.
In Matthew, a half century after the events, we finally get some of the fantastic stories of which modern Christians are so fond. The earthquake, rolling stone and “Halloween” story
20
appear for the first (and only) time. We also have a bonafide angel and postmortem appearances.
20
appear for the first (and only) time. We also have a bonafide angel and postmortem appearances.
Matthew and Luke were based to some degree on Mark, but they each added their own wrinkles. In Luke, we have the “now you see him, now you don’t” appearance and disappearance of Jesus, and a bodily ascension. We also have two angels, if we consider the men “in shining garments” to be angels.
This is a fragment of an extracanonical Gospel, purportedly authored by Simon Peter (which means it was composed by another creative Christian), that begins in the middle of what appears to be a resurrection story. The dating is controversial, but it certainly was composed no earlier than the 80s C.E.
A crowd from Jerusalem visited the sealed tomb on the Sabbath. On Easter morning, the soldiers observed the actual resurrection after the stone rolled by itself away from the entrance (no earthquake). In an extravaganza of light, two young men descended from the sky and went inside the tomb, then the two men whose heads reached to the sky carried out a third man who was taller, followed by a cross. A voice from heaven asked, “Have you preached to those who sleep?” The cross answered, “Yes!” Then someone else entered the tomb. Later the women found a young man inside saying something similar to what was said in Mark. “Then the women fled in fear.” This is fantastic stuff.
The last of the canonical Gospels appears to be mainly independent of the others in style and content, which is why Mark, Matthew and Luke, but not John, are called the “synoptic Gospels.” (Maybe we can call John the “myopic Gospel.” Myopia affects vision at a distance.) John’s resurrection story has real angels, bodily appearances (including a “now you see him” manifestation through shut doors), the “fish story” miracle and an ascension. By now the legend has become—legendary.
The anonymous writer ends his Gospel with the claim that there were “many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written.”
56
John is obviously exaggerating, but this is no surprise since he admits that his agenda is not simply to tell the facts: “And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.”
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This is not the work of a historian; it is propaganda written “that you might believe.” Authors like this should be read with a grain of salt.
56
John is obviously exaggerating, but this is no surprise since he admits that his agenda is not simply to tell the facts: “And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.”
57
This is not the work of a historian; it is propaganda written “that you might believe.” Authors like this should be read with a grain of salt.
We often hear that the resurrection
must
have happened because the disciples were so confident they endured torture and death for their faith (though there is no first-century evidence for this claim). But think about this. The Gospels were written between the years 70 C.E. and 100 C.E. The authors were most certainly not Matthew, Mark, Luke or John, but let’s assume (for the sake of argument) that the writers (whoever they were) were young men who knew Jesus and were perhaps 20 or 25 years old when he died. (Matthew the tax collector and Luke the physician were maybe older?) The life expectancy in that century was 45 years,
58
so people in their 60s would have been
ancient.
(As recently as the 1900 U.S. Census, people 55 and older were counted as “elderly.”) Mark would have been 65, Matthew at least 70, Luke at least 75 and John almost 90 when they sat down to write.
must
have happened because the disciples were so confident they endured torture and death for their faith (though there is no first-century evidence for this claim). But think about this. The Gospels were written between the years 70 C.E. and 100 C.E. The authors were most certainly not Matthew, Mark, Luke or John, but let’s assume (for the sake of argument) that the writers (whoever they were) were young men who knew Jesus and were perhaps 20 or 25 years old when he died. (Matthew the tax collector and Luke the physician were maybe older?) The life expectancy in that century was 45 years,
58
so people in their 60s would have been
ancient.
(As recently as the 1900 U.S. Census, people 55 and older were counted as “elderly.”) Mark would have been 65, Matthew at least 70, Luke at least 75 and John almost 90 when they sat down to write.
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