A Physical Resurrection

This is Part 11 in a series - The Bodily Resurrection of Jesus: Compelling Evidence

But this consideration aside, there are other reasons to think that in the gospel narratives Docetism is not in view:

• For a Jew the very term ‘resurrection’ entailed a physical resurrection of the dead man in the tomb. The notion of a ’spiritual resurrection’ was not merely unknown; it was a contradiction in terms. Therefore, in saying that Jesus was raised and appeared, the early believers must have understood this in physical terms. It was Docetism which was the response to this physicalism, not the other way around. The physical resurrection is thus primitive and prior, Docetism being the later reaction of theological and philosophical reflection.

• Moreover, had purely ’spiritual appearances’ been original, then it is difficult to see how physical appearances could have developed

  
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  . For:
  • (a) the offense of Docetism would then be removed, since the Christians, too, believed in purely spiritual appearances, and
  • (b) the doctrine of physical appearances would have been counter-productive as an apologetic, both to Jews and pagans; to Jews because they did not accept an individual resurrection within history and to pagans because their belief in the immortality of the soul could not accommodate the crudity of physical resurrection. The church would therefore have retained its purely spiritual appearances.

• Besides, Docetism was mainly aimed at denying the reality of the incarnation of Christ (I John 4.2-3; III John 7), not the physical resurrection. Docetists were not so interested in denying the physical resurrection as in denying that the divine Son perished on the cross; hence, some held the Spirit deserted the human Jesus at the crucifixion, leaving the human Jesus to die and be physically raised (Irenaeus Against Heresies 1.26. 1). An anti-docetic apologetic aimed at proving a physical resurrection therefore misses the point entirely.

• The demonstrations of corporeality and continuity in the gospels, as well as the other physical appearances, were not redactional additions of Luke or John, as is evident from a comparison of Luke 24.36-43 with John 20.19-23 (it is thus incorrect to speak, for example, of ‘Luke’s apologetic against Gnosticism’), but were part of the traditions received by the evangelists. Docetism, however, was a later theological development, attested in John’s letters. Therefore, the gospel accounts of the physical resurrection tend to ante-date the rise and threat of Docetism. In fact, not even all later Gnostics denied the physical resurrection (cf. Gospel of Philip, Letter of James, and Epistle of Rheginus). It is interesting that in the ending added to Mark there is actually a switch from material proofs of the resurrection to verbal rebuke by Jesus for the disciples’ unbelief.

• The demonstrations themselves do not evince the rigorousness of an apologetic against Docetism. In both Luke and John it is not said that either the disciples or Thomas actually accepted Jesus’s invitation to touch him and prove that he was not a Spirit. Contrast the statements of Ignatius that the disciples did physically touch Jesus (Ignatius Ad Smyrnaeans 3.2; cf. Epistula Apostolorum 11-12). As Schnackenburg has said, if an anti-docetic apology were involved in the gospel accounts, more would have to have been done than Jesus’s merely showing the wounds.{34}

• The incidental, off-hand character of the physical resurrection in most of the accounts shows that the physicalism was a natural assumption or presupposition of the accounts, not an apologetic point consciously being made. For example, the women’s grasping Jesus’s feet is not a polemical point, but just their response of worship. Similarly, Jesus says, ‘Do not hold me,’ though Mary is not explicitly said to have done so; this is no conscious effort to prove a physical resurrection.

The appearances on the mountain and by the Sea of Tiberias just naturally presuppose a physical Jesus; no points are trying to be scored against Docetism. Together these considerations strongly suggest that the physical appearances were not an apologetic to Docetism, but always part of the church’s tradition; there is no good reason to doubt that Jesus did, in fact, show his disciples that he had been physically raised.

Drawing similarity between the gospels and Paul

And it must be said that despite the disdain of some theologians for the gospels’ conception of the nature of the resurrection body, it is nonetheless true that like Paul the evangelists steer a careful course between gross materialism and the immortality of the soul.

• On the one hand, every gospel appearance of Jesus that is narrated is a physical appearance. {35} The gospels’ unanimity on this score is very impressive, especially in view of the fact that the appearance stories represent largely independent traditions; they confirm Paul’s doctrine that it is the earthly body that is resurrected.

• On the other hand, the gospels insist that Jesus’s resurrection was not simply the resuscitation of a corpse. Lazarus would die again some day, but Jesus rose to everlasting life (Matt 28. 18-20; Luke 24.26; John 20.17). And his resurrection body was possessed of powers that no normal human body possesses.

Examples from the gospels

Thus, in Matthew when the angel opens the tomb, Jesus does not come forth; rather he is already gone. Similarly, in Luke when the Emmaus disciples recognize him at bread-breaking he disappears. The same afternoon Jesus appears to Peter, miles away in Jerusalem. When the Emmaus disciples finally join the disciples in Jerusalem that evening, Jesus suddenly appears in their midst. John says the doors were shut, but Jesus stood among them. A week later Jesus did the same thing. Very often commentators make the error of stating that Jesus came through the closed doors, but neither John nor Luke says this. Rather Jesus simply appeared in the room; contrast the pagan myths of gods entering rooms like fog through the keyhole (Homer Odyssey 6. 19-20; Homeric Hymns 3. 145)! According to the gospels, Jesus in his resurrection body had the ability to appear and vanish at will, without regard to spatial limitations.

Next: Conclusion

Notes

{33} Rudolf Schnackenburg, Das Johannesevangelium (3 vols., 2d ed., HTKNT 4; Freiburg: Herder, 1976), 3: 383. This goes for both the appearance to the Twelve and to Thomas, he argues.

{34} Although some critics have wanted to construe Matthew’s mountaintop appearance as a heavenly vision similar to Paul’s, this attempt seems futile. Matthew clearly considered Jesus’s appearance to be physical, as is evident from his appearance to the women (Matt 28.9, 10) and his commissioning of the disciples. Even in the appearance itself, there are signs of physicality: the disciples’ worshipping Jesus recalls the act of the women in v 9 and does not suit well a heavenly appearance; and Jesus’s coming toward the disciples (proselqwn) seems to indicate decisively a physical appearance.

Tags: Bible, dr william lane craig, explore jesus, faith, God, Jesus, Men, passion of the christ, spirituality, Women

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