Post 219--A Picture Is Worth....

Post 218--Kuyper on Ascension and Pentecost

Abraham Kuyper, was / is a famous Dutch theologian, philosopher, journalist, organizer, politician and what not,  who straddled the 19th and 20th century and who is the inspiration of just about all of my writings, including this blog. He is mostly famous for his vigorous Christian approach to society and culture.  However, he also wrote reams of spiritual meditations, most of whom are not known due to the language in which they are originally written, namely my mother tongue, Dutch.  There probably are no more than 20 million speakers of the Dutch language.  Nevertheless, enough has been translated that he has become an influential thinker and social activist in North America for Christianity Today, a prominent evangelical magazine in the USA, to declare Kuyper one of the three most influential theologians in the country. 

Note well:  "Influential," which is not the same as "famous" or "recognized."  His influence has and continues to seep throughout North American theology and social thought through leaders of Christian thought without his name being bandied about. 

If you want to know something about Kuyper, I invite you to access my website:                     

                                                      www.SocialTheology.com

This rather extensive website is shot through with the spirit of Kuyper--as I am myself, personally!

Now, the above sentence may need some clarification. I am not idolizing Kuyper, let alone deifying him. However, through the lens of his perspective my understanding of and devotion to Christ has been sharpened and more focused than ever before. His teachings, especially as they have been further developed by an entire school of thought known by various names--especially Kuyperianism, Neo-Calvinism and Reformational-- have expanded my world and my horizons so that I, like many others in my condition, feel liberated from and equipped to understand the myths of the secularism and face them head on.

So, while almost all of my recent blog posts have featured the writings of others with my making a few comments as introduction, this one is entirely my own.  I translated and published a book of Kuyper's meditation on the subjects of Christ's ascension and the Spirit's descension. The full title is: THE ASCENT OF THE SON--THE DESCENT OF THE SPIRIT: 26 MEDITATIONS.

Below, you will find a brief introduction to that book, that was published in the Canadian Reformed bi-weekly Christian Courier.  I pass it on to you at this point to give you ample time to spiritually prepare yourself to celebrate both Ascension and Pentecost. I was tardy with Easter. This time I want to be on time to help you prepare.  Here goes:

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Kuyper the evangelical

In terms of his published work, Abraham Kuyper is probably best known for his tomes on academic, social, economic, political and theological topics.

Posted May 26, 2014 / by Jan Boer / May 26, 2014 in

In terms of his published work, Abraham Kuyper is probably best known for his tomes on academic, social, economic, political and theological topics. However, another genre of Kuyper’s writing is beginning to receive (renewed) attention in English, namely his volumes of meditations and writings on the Holy Spirit. I have decided to contribute to that revival by translating one of his meditational books, the title of which I translate as The Ascent of the Son – The Descent of the Spirit: 26 Meditations on Ascension and Pentecost.

Kuyper explains that he treats Christ’s Ascension and Pentecost in one book because these events are so closely related. Though the church today tends to downplay Pentecost and almost ignore the Ascension, Kuyper insists on their importance. You can’t do without them and you can’t afford to ignore them, for they are together woven into your entire spiritual life.

The birthday of the Catholic world church  
“On Pentecost, the Church of God steps onto the world stage as the universal Catholic world church,” the introduction begins. It’s a majestic declaration. Undoubtedly, at the time of the event itself, people would have been surprised at such an opening, since the community of believers was a mere handful. Could even the most ardent believer at the time envision a universal church? I like the spirit of that opening. The world church deserves that kind of declaration, for it represents the King of Kings and Lord of Lords. 

Why does Pentecost, not to speak of Ascension, command so much less attention today than Easter or Christmas? For his own day, Kuyper explains that this was “not because Pentecost has less value or respect . . . but because it appeals to a level of imagination and conception too high for the average person and is too spiritual. Pentecost is the noblest of the three feasts, but only for those who have tasted the noblest. Only those who themselves have received the ‘first fruits of the Spirit’ can truly celebrate this Feast of the Spirit!” 

We need to revive Pentecost, “the noblest of the three,” as well as Ascension. If you are born again, Kuyper would want you be the one to start this revival!

Universalized spiritual memoir 
I have become convinced that these meditations reflect Kuyper’s own spiritual journey and makeup. As we’ll discuss, he underwent a lengthy conversion experience during which he struggled intensely. His earlier liberal theological convictions toppled one after another. One of his biographers, Frank Vanden Berg, wrote, “his inner spiritual struggle of those days was one of those intimate personal experiences that remain behind the veil. One does not publicize them.” I believe that these meditations represent much of his own personal spiritual struggles; that he did, in fact, write about them here. It was just not in acknowledged biographical format.  

Furthermore, these personal experiences were mixed with his theological instincts, with each one influencing the other. Many of the chapters contain heavy trinitarian theology stuff mixed with what he considers universal Christian spiritual experiences, but which, I have a hunch, were, in fact, personal rather than universal. 

Though I deeply appreciate reading these profound reflections on his spiritual experiences, I cannot always identify with them, even though he universalizes them. My experiences are different, probably a little more relaxed, from those of this intense man for whom everything seemed so absolute. I can point to experiences in my own life, but not to the antithetical type Kuyper experienced and thought common.

Kuyper’s spiritual struggles never ceased. They reflect the ups and downs of St. Paul, who would descend from the mountaintop of praise and worship down to the cry that, of all men, he was the most miserable. Kuyper’s forceful personality, his native quest for power and his proclivity towards pride would continually trip him up and lead to moments of despair.

The eyes of the soul
Faith and angst seemed never far from each other in what he considered a typical Christian’s struggle: “Would God forget his grace and never again bless with his mercy? Was the experience of salvation only something momentary in order to let him sink into even deeper suffering? Was it a mere glimpse of a light beam that would make the dark fears in his heart even more real? And so the soul goes under, defeated. Oh, no, not so fast, not immediately. At first, when this situation develops, he, that typical Christian, doesn’t know it and is not aware of missing anything. But once this forsaken state ends and the Lord revives his soul again, that’s when the regrets and the pain return. And only when the Comforter returns, does he realize with unspeakable pain that the Comforter had left him.”

But such struggles, real as they are, always end in victory: “Even among those born again, the eyeof the soul can at times close again either partly or fully so that it can no longer see the Spirit clearly, but in such cases the consoling face retains his presence; the Holy Spirit does not withdraw. Not for one moment should we entertain the thought that the struggle of King Jesus for the further development of his Kingdom is ever suspended for even a minute.” 

In these meditations every true Christian is portrayed as having experienced deep and profound struggles of fear and despair until she crosses the spiritual threshold and comes to rest in the arms of a compassionate Father, now glorifying in his love and peace.

Ponder, don’t analyze
I would guess that most born-again Christians go through some struggles before “delivery,” but Kuyper’s description of the process and experience is over the top. He was extremely intense and absolute. He had a strong love for power and needed to dominate. His egotism sometimes seemed almost boundless. It was only when he read a novel of two brothers in which all these characteristics of strength and power were pitted against those of love and self-sacrifice with the latter clearly ending up in victory, that the truth finally dawned on Kuyper: he had to give all that up.

But then, once the light of God has entered our souls and we’ve given up all that negative stuff, we begin to “see all of reality in a totally different perspective, both things on earth below and in heaven above.”

If you plan to read these 26 meditations, allow yourself time to let them sink in. You could read one every two weeks, spend a year absorbing them and, with this deep focus on the person and work of the Holy Spirit, deepen both your intellectual and spiritual life. After all his detailed analysis of Trinitarian affairs, Kuyper advices with respect to Pentecost, “Ponder, but do not analyze too much.” That man of power and overstatement put it so gingerly and tenderly: “When you fall on your knees, this gaze in faith carries you quick as lightning, within one heartbeat, from your prayer room to the Lord in Heaven. Then you are in the presence of your Jesus, in whom you recognize the Lamb that was slain, and you worship him with a love that melts your soul.”

That’s the spiritual tone with which he closes many meditations. Kuyper, the most unabashed Evangelical of all Kuyperians!

Post 217--Resurrection Evidences

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A Dozen Evidences for the Resurrection of Jesus

BY KENNETH R. SAMPLES - MARCH 27, 2018

Easter 2018 is history. We've celebrated it and we're moving on to other things and other events. In the case of Jesus, we're moving on to His ascension into Heaven, which culminates shortly afterward in the coming of the Holy Spirit.  This is all very true and very significant. 

However, I've been kind of slow on the draw and did not get around to a blog on time. So, today I come across this article on the resurrection of Jesus, evidences for it. I pass it on to you for your meditative consideration.  

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                  A Dozen Evidences for the Resurrection of Jesus

                                      By Kenneth R. Samples

1. Jesus’s Empty Tomb

According to the Gospels,1 after Jesus succumbed to death through crucifixion, some of his followers prepared his lifeless body for burial and placed it in Joseph of Arimathea’s tomb. Three days later the tomb was discovered empty, for Jesus’s body had vanished. The empty tomb is a critical part of the resurrection account, for if Jesus’s body had been recovered, then Christianity would have been falsified right as it had just begun. Since Jesus predicted his resurrection (Mark 8:31; Luke 9:22), if he didn’t rise from the dead, he would be a false prophet.

The report of Jesus’s empty tomb rings true, for the account emerges very early from a number of sources, and there is no good reason to doubt any of the people mentioned in the story. Furthermore, the tomb was owned by a particular person, so there is no good reason to think that Jesus’s followers had mistakenly gone to the wrong tomb. Also, the Jewish and Roman authorities had the resources to search thoroughly for the actual burial place had the empty tomb been a mere problem of mistaken identity.

It should also be recognized that the first alternative naturalistic explanation for the resurrection presupposed the truth of the vacated tomb. The Jewish authorities insisted that the tomb was empty because they planned to tell people that Jesus’s followers had come in the night and stolen the body (Matthew 28:13).

2. Jesus’s Postmortem Appearances

According to the apostle Paul’s letters as well as the four Gospel accounts, Jesus appeared alive after his death on numerous occasions. These appearances of Jesus were reported to be both physical and bodily in nature (he was seen, heard, and touched) and not purely spiritual or ghostlike. The resurrection appearances were also diverse and varied in that Jesus appeared to men and women, to friends and enemies, to single individuals as well as to small and large groups of people, to some persons on a single occasion and to others more than once, during the day and the night, as well as indoors and outdoors.

It is this diverse and varied nature of the appearances that makes it extremely improbable, if not impossible, to account for these encounters in terms of hallucinations. It may have been possible that the women who first encountered Jesus at the tomb succumbed to immense grief and experienced some kind of purely subjective and thus false vision of Jesus. But a purely psychological explanation is extremely implausible in the case of James the brother of Jesus, who was highly suspicious of his brother’s claims and even thought that Jesus suffered from mental delusion. And in the case of Saul of Tarsus, the hallucination theory is flatly impossible. Saul was an enemy of primitive Christianity and sought to imprison and even have Christians executed. Acting in a dismissive and violent manner against the early Christians and their beliefs, there is no way that Saul was susceptible to a false psychological experience.

It is also important to note that if one rejects the miraculous explanation of Jesus’s appearances, then two naturalistic alternative explanations are required—one to explain the empty tomb and another to explain the numerous appearances. But the more complex these alternative theories are, the less likely they are to be true and viable.

3. Short Time Frame between Actual Events and Eyewitness Claims

Support for the factual nature of Jesus’s resurrection from the dead comes from eyewitness testimonies that were reported soon after the events happened. The apostle Paul claims both that he saw the resurrected Christ (Acts 9:1–19; 22:6–16; 26:12–23) and that others witnessed the resurrection (1 Corinthians 15:3) prior to his personal encounter. Paul asserts in his writings that he received the firsthand testimony from Jesus’s original apostles who were witnesses of Jesus’s resurrection even before him.

In Paul’s first letter to the Corinthians, he employs a creedal statement about the resurrection that dates to the earliest period of Christianity.2 This creed is believed, even by critical scholars (those who doubt the supernatural), to be part of the original Christian kerygma (“proclamation”—representing the earliest preaching and teaching message of Christianity). This early statement of faith that Paul relays mentions by name two of Jesus’s apostles who said they had seen the resurrected Christ. These two apostles are Peter (one of the original 12 apostles and principal spokesperson of primitive Christianity) and James (the brother of Jesus who was also an early apostolic leader).

Here is that early creedal statement as the apostle Paul wove it into his first Corinthian epistle:

For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures, and that he appeared to Cephas [Peter], and then to the Twelve. After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. Then he appeared to James, then to all the apostles.

–1 Corinthians 15:3–7

Paul’s statement gives us a fourfold formula of the primitive Christian proclamation as it relates to Jesus’s death and resurrection:

1. Christ died.
2. He was buried.
3. He was raised.
4. He appeared.

This time frame evidenced in the early creed places the original proclamation by the first apostles about Jesus’s resurrection very near to the time of Jesus’s death and resurrection. This development has led even critical New Testament scholars to be amazed at the early and reliable testimony evident in Paul’s writings. In fact, distinguished New Testament scholar James D. G. Dunn states, “This tradition [of Jesus’s resurrection and appearances], we can be entirely confident, was formulated as tradition within months of Jesus’ death.”3

Therefore, given the short interval of time between the early eyewitness testimonies about Jesus’s resurrection and the actual event itself (a mere matter of months), these accounts must be considered historically credible. There was clearly no time for myth, legend, or embellishment to accrue around the initial resurrection reports.

4. Extraordinary Transformation of the Apostles

Today’s skeptics of Jesus’s resurrection sometimes state that religious people are too quick to accept reports about miracles. Those who doubt the miraculous often insist that miracle claims aren’t usually sufficiently questioned. But was this the case among Jesus’s apostles concerning the resurrection?

The New Testament describes a remarkable and enduring transformation of 11 of Jesus’s disciples. These frightened, defeated cowards after Jesus’s crucifixion soon became bold preachers and, in some cases, martyrs. They grew courageous enough to stand against hostile Jews and Romans, even in the face of torture and martyrdom. Such amazing transformation deserves an adequate explanation, for human character and conduct does not change easily or often. Because the apostles fled and denied knowing Jesus after he was arrested, their courage in the face of persecution seems even more astonishing. The disciples attributed the strength of their newfound character to their direct, personal encounter with the resurrected Jesus. In Jesus Christ’s resurrection, the apostles found their existential reason to live—and die.

According to the earliest reports concerning Jesus’s resurrection, three of the men Jesus appeared to were either initially highly skeptical of the truth of the resurrection or adamantly opposed to Jesus’s claims of being the Messiah. Those three were Thomas, James, and Saul (who would become Paul), all of whom were predisposed to dismiss the truth of the resurrection. Since Paul’s conversion will be addressed later, let’s consider the stunning impact Jesus’s resurrection had on Thomas and James.

Thomas the Doubter

While Thomas was one of the original 12 apostles, he was not among the first of Jesus’s followers to see the risen Christ. Upon hearing the report from his fellow disciples concerning Jesus’s bodily resurrection, he doubted its truth. The Gospel of John conveys Thomas’s skepticism: “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe” (John 20:25).

Though a follower of Jesus, Thomas was highly skeptical and needed direct, empirical evidence of Jesus’s actual bodily resurrection before he would believe the claim of his fellow disciples. Thomas demanded evidence of a concrete, empirical nature. He demonstrated tough-mindedness when it came to claims of the miraculous, even when the testimony came from his close friends and associates. Yet according to John’s Gospel, Thomas soon had an encounter with the resurrected Jesus that more than satisfied his doubts:

A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, “Peace be with you!” Then he said to Thomas, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.” Thomas said to him, “My Lord and my God!”

–John 20:26–28

If the resurrection was merely a concocted mythical story, it is highly unlikely that it would include the claim that one of the original 12 disciples seriously questioned Jesus’s resurrection.

James the Family Skeptic

The Gospels convey that prior to the resurrection, Jesus’s brothers were highly dismissive of his messianic claims (see Mark 6:3–4 and John 7:5). In fact, Jesus’s family viewed him as suffering from mental delusion (Mark 3:21, 31–35). Yet the early creed that Paul had been given by the apostles (which included James) reported that Jesus had appeared to his brother James (1 Corinthians 15:7). James then became one of the critical leaders of the early Christian church, even holding unique authority at the Jerusalem Council (Acts 15:12–21). Sources in church history convey that James was later martyred for his belief in Jesus Christ.

What accounts for James’s amazing change of heart from undoubtedly being deeply embarrassed by his brother’s claims to becoming a distinguished leader in the early church, and finally to even undergoing martyrdom? The resurrection seems to best account for this radical transformation in James’s understanding and perspective. James claimed to have seen his brother alive after his public execution, and that event changed everything.

So it appears that Thomas and James seriously questioned the actual truth of Jesus’s resurrection, the way skeptics demand.

5. The Greatest Religious Conversion Ever

Some people have had dramatic religious conversions. In fact, my three favorite Christian thinkers outside of the biblical authors—St. Augustine, Blaise Pascal, and C. S. Lewis—all experienced amazing life-changing conversions to Christianity. But there is one person whose conversion to the Christian faith changed the world forever. That individual said that his spiritual transformation was due to encountering the resurrected Jesus Christ.

Saul of Tarsus was a respected, first-century Hebrew scholar of the Torah (the Law), a member of the Jewish party of the Pharisees, and a Roman citizen (Acts 21:37–22:3). Fervent in his devotion to God and in his intent to protect ancient Judaism from what he perceived as false and heretical teaching, he became the central adversary of the primitive Christian church. Saul expressed his impassioned hostility toward Christians by having them arrested and inciting physical persecution and execution of believers, including Stephen (Acts 7:54–8:3; Galatians 1:13–14). Traveling on the road to Damascus to further persecute the church (ca. AD 31–33), Saul underwent an extraordinary life-changing experience. According to his claim, Saul saw and spoke with the resurrected Jesus (Acts 9:1–30; 22:5–13). Following his dramatic conversion to the movement he once hated, he took on the Gentile name “Paul” and became the greatest advocate of the newfound Christian faith. After Jesus Christ himself, many scholars view the apostle Paul as the second most important figure in the history of Christianity. Paul went on to become the faith’s greatest missionary, theologian, and apologist as well as the inspired author of 13 New Testament books.

What caused Paul’s conversion—arguably the greatest religious conversion ever? To understand the true impact of this conversion, let’s consider what may be the modern equivalent of Paul’s first-century conversion to Christianity. Imagine the British prime minister and statesman Winston Churchill becoming a member of the Nazi party. Or the American president Ronald Reagan embracing Soviet communism. Or German Führer Adolf Hitler converting to the religion of Judaism. Whatever equivalent one rightly accepts, Paul’s conversion to Christianity was an absolutely astounding event.

But how is this extraordinary change of allegiance to be explained? According to Paul himself, the incredible transformation of one of Western civilization’s most influential religious leaders and thinkers was due to the appearance of the resurrected Christ. The conversion of the apostle Paul, not to mention his life and accomplishments, seems truly inexplicable apart from the fact of the resurrection.

It seems the only thing that could have possibly changed Saul’s incredibly negative opinion about primitive Christianity was for him to encounter its leader, Jesus of Nazareth, raised from the dead.

6. Emergence of the Historic Christian Church

Does every historic movement emerge from a specific cause? If so, what caused the Christian religion to come into being? What initiated this religious movement that within 300 years dominated the entire Roman Empire and over the course of two millennia dominated all of Western civilization? In a very short time span, Christianity developed a distinct cultural and theological identity apart from that of traditional Judaism. According to the New Testament, the unique religion of Christianity came into being directly because of the resurrection of Jesus Christ.

The extraordinary historical emergence of the Christian church needs an adequate explanation. According to the Christian Scriptures, the apostles turned the world upside down with the truth of the resurrection, and the historic church emerged. This is why many have called the historic Christian church “the community of the resurrection.”

But if the resurrection didn’t cause the emergence of Christianity, what did? There seems to be no other adequate natural explanation. Thus, the heart of historic Christianity is found in the remarkable happenings of Easter Sunday.

7. Emergence of Sunday as a Day of Worship

The Hebrew people worshiped on the Sabbath, which is the seventh day of the week (measured from sundown Friday to sundown Saturday). Nevertheless, the early Christian church (which was viewed initially as a sect of Judaism) gradually changed the day of their worship from the seventh to the first day of the week (see Acts 20:7; 1 Corinthians 16:2; “the Lord’s Day,” Revelation 1:10). For the early Christian church, Sunday uniquely commemorated Jesus’s resurrection from the dead.

Sustained reflection on Christ’s resurrection to immortal life transformed Christian worship, uniquely influencing the formulation of the sacraments of the early church (baptism and communion), and thus it distinguished the Christian faith in its theology and practice from traditional Judaism. Apart from the resurrection, no reason existed for early Christians (as a sect of Judaism) to view Sunday (the first day of the week) as having any enduring theological or ceremonial significance. The resurrection of Jesus therefore set historic Christianity apart from the Judaism of its day. That same truth of resurrected life sets the faith apart from all other religions through the centuries.

So the happening of Easter Sunday—Jesus’s resurrection—explains two things well: (1) why the Christian religion emerged as a historical movement and (2) why Christians worship on a different day of the week than the Jews. And, in turn, both of these historical elements support the factual nature of Jesus’s resurrection.

8. Plentiful Early References to Jesus’s Resurrection in the Apostle Paul’s Letters

Some critics of Christianity have asserted that the four canonical Gospels (Matthew, Mark, Luke, John) appear too long after the events of Jesus’s life to carry credible testimony. There is also the concern that there are too few claims of Jesus’s resurrection made by the early eyewitnesses.

While I addressed the short time span between the events of Jesus’s life and the eyewitnesses’ claims in my third point of evidence, a little more explanation is helpful here. First, the four Gospels are much closer in time to Jesus’s life than are other ancient testimonies to both religious figures (Gautama Buddha, Confucius) and secular figures (Socrates, Caesar).

Second, not only are Paul’s references to the resurrection early (considerably earlier than the four Gospel accounts), but they are abundant in nature. Paul’s epistles contain numerous references to and descriptions of Jesus’s resurrection.

Third, some of Paul’s statements about the resurrection reflect primitive Christian creeds and hymns (see Philippians 2 and Colossians 1) that date much earlier than even his earliest written letters. For example, Paul’s earliest epistles were written about 20 years after Jesus’s resurrection. But the creeds and hymns that he wove into his writings were being recited and sung by Jewish Christians back to within a few months or years of Jesus’s resurrection.

9. The New Testament Accounts of Jesus’s Resurrection Do Not Resemble Later Apocryphal Stories

The accounts of Jesus’s resurrection came from eyewitnesses and close associates of eyewitnesses. The recollections of these witnesses involve descriptions of historical, factual events. And the narrative of Jesus’s resurrection involves his physical body being raised and empirically examined, not merely rising as a spirit as in later apocryphal stories of subjective religious visions.

The apostolic reports of Jesus’s resurrection are early, plentiful, and very different than other so-called resurrection accounts.

10. No Tomb Was Ever Venerated as the Burial Place of Jesus

The burial places of famous people were often venerated in the ancient world. However, Jesus Christ is arguably the most famous person in all of history, and yet no grave or tomb was ever said to have permanently contained his body. According to his apostles, Jesus’s tomb is empty for his body has been raised. The unique Christian truth-claim is that the one-of-a-kind Jesus, the very Son of God, conquered death.

11. A Crucified Messiah Would Have Been Viewed by All Jewish Christians as Cursed by God

If Jesus had been merely crucified with no resurrection to follow, then he would have been viewed by all Jews as a false prophet who was obviously cursed by the Lord God Yahweh. Yet the viability of Christianity as a true faith was buttressed by Jesus’s resurrection. In other words, Jesus’s glorious resurrection from the dead made sense of his ignominious death. The resurrection that followed turned Jesus’s crucifixion into a divine atonement.

12. All the Alternative Naturalistic Explanations for the Resurrection of Jesus Prove False

If the events surrounding the resurrection of Jesus didn’t involve the supernatural, then there should be a viable natural explanation to account for the data. Yet none of the many naturalistic alternative theories hold water.4 On careful inspection, all of them prove false or inadequate. So the fact that all of the natural explanations fail serves as one more evidence of the truth of Jesus’s resurrection.

I invite you to read through and study these 12 brief evidences for Jesus’s resurrection multiple times. Consult the scholarly resources listed below for more information and context. Grow in your knowledge of the resurrection. Consider sharing this list with other Christians who have doubts, and be ready to talk about this evidence with nonbelievers and skeptics.

If Jesus Christ actually rose from the dead—and there is plenty of good evidence that he did—then all of his followers who know him as Lord and Savior will also rise to eternal life on the last day.

If Jesus actually conquered death, then there is no news that is more important for all human beings to hear and to reflect upon. Easter really matters.

(Originally posted in seven parts in March and April 2017: part 1, part 2, part 3, part 4, part 5, part 6, part 7.)

Reflections: Your Turn

What do you consider to be the strongest evidence for Jesus’s resurrection? How would you order the evidence in making a cumulative case? Visit Reflections on WordPress to comment with your response.

Resources

• I address the resurrection of Jesus in two of my books: Without a Doubt: Answering the 20 Toughest Faith Questions (see chapter 10) and 7 Truths That Changed the World: Discovering Christianity’s Most Dangerous Ideas (see chapters 1 and 2).
• I also recommend The Case for the Resurrection of Jesus by Gary Habermas and Michael Licona and Knowing the Truth about the Resurrection: Our Response to the Empty Tomb by William Lane Craig.
• A further recommended source is N. T. Wright’s The Resurrection of the Son of God.

Endnotes

1. The four New Testament Gospels and various New Testament Epistles convey the historic Christian narrative concerning Jesus Christ’s death and resurrection (see Matthew 26:47–28:20; Mark 14:43–16:8; Luke 22:47–24:53; John 18:1–21:25; Acts 9:1–19; 1 Corinthians 15:1–58).
2. For more about these primitive Jewish-Christian creeds, see Ralph P. Martin, New Testament Foundations: A Guide for Christian Students, vol. 2 (Eugene, OR: Wipf & Stock, 1999), 268.
3. James D. G. Dunn, Jesus Remembered: Christianity in the Making, vol. 1 (Grand Rapids: Eerdmans, 2003), 855.
4. For a list and critique of the common naturalistic explanations for Jesus’s resurrection, see Kenneth Samples, “Objections Examined,” chap. 2 in 7 Truths That Changed the World: Discovering Christianity’s Most Dangerous Ideas (Grand Rapids: Baker Books, 2012).