rain and the rhinoceros

As I alluded to in my last post, only in recent years have I come to believe in the resurrection of Jesus. By “belief,” I don’t just mean a mere intellectual assent to certain dogmatic propositions or truth-claims. Indeed, “belief” in the resurrection of Jesus is nothing less than affirming belief in the aliveness of God. To echo the apostle Paul, if Jesus lies dead in the grave, if he is not alive and with us, then our faith is in vain. If Jesus is dead, then we have no hope. The popular idea that Jesus was a “good teacher” and a “wise man,” akin to Gandhi, provides us with little hope if Jesus has not been raised. For if Jesus has not been raised then there is no future for humanity other than death. Because Jesus is alive, our memory of Jesus’ life, ministry, and his giving himself wholly for others is not simply a recollecting of past events. That is to say, Jesus is not finally useful for our work of building peace, of learning to love each other in all of our differences, for his very person is the peace that we seek. The gospel is the news that this person, this peace, is alive, present, and full of promises for the future.

All of our hopes for communion with our enemy and with our neighbour, our hope for revolution, for the end of capitalism, will finally end in death, if Jesus has not been raised. But, since death has been left behind in the resurrection of Jesus, we do indeed have hope for the future. By virtue of his resurrection Jesus offers us unconditionally the promise of a future in God. This future as future is not a stagnant one, but a future full of surprises. As Robert Jenson says, “If Jesus lives, his future will surprise us. The surprise of his aliveness will be how he will include all our follies and triumphs, each singular variety of publicanism and phariseeism, and the individual plot and style of every human life, in the mutual fulfillment wrought by his hope and acceptance” (Story and Promise, 44). Our future together - the revolution - finally finds rest in Jesus. As Jenson rightly asserts, to say “Jesus is risen” is just another way of saying “We may await surprises dramatically appropriate to his life of unconditional hope for his fellows and the death which came of it; and dramatically appropriate also as the fulfillment of our life, in all its individuality, glory, and alienation” (44).

Over the past two hundred years or so Christian scripture has been under intense and unprecedented historical scrutiny. Free from ecclesial constraint scholars have unleashed the tools and methods of modern science onto the church’s sacred scriptures. Although one will find much disagreement among scholars, and indeed many of the issues raised are still left unresolved, the relatively new field of “biblical studies” continues to pose a formidable challenge to traditional Christian belief. Much of biblical scholarship has radically called into question the historicity of many if not most of the events witnessed to by scripture. This, among other related challenges, has left theologians grasping for something on which to build. One of the most deleterious effects of biblical criticism is most deeply felt when peering into the newly developed chasm between “biblical studies” and “theology.” To be sure, in recent years much headway has been made towards reconciling Christian theology with the challenges set forth by modern biblical criticism. Indeed, in the wake of harsh challenges, we have witnessed the rise of a variety of new and creative approaches to the interpretation of scripture as well as a veritable attempt to recover older approaches which had been effectively displaced by historical criticism.

One of the most important and controversial responses to the challenge of modern biblical criticism was Rudolf Bultmann’s demythologizing project. Bultmann’s work takes for granted that modern biblical scholarship and modern science have effectively dismantled the biblical worldview. For modern man, according to Bultmann, belief in a three-level universe, demons, angels, the miraculous, and resurrected bodies, is akin to belief in a flat earth, leprechauns, and unicorns. Contrary to popular belief, this did not in fact lead Bultmann to reject the reality of the resurrection of Jesus. For Bultmann the resurrection cannot be considered an historical event as such precisely because of its eschatological character. Indeed, the resurrection of Jesus marks the end of history, it is the eschatological event par excellence.

By claiming that the resurrection is not an event of past history, Bultmann actually attempts to protect the eschatological character of the event. In his view, it was simply self-evident that historical criticism could not establish the historicity of such an event -and therefore, it was not an historical event in any ordinary sense of the word. Bultmann asserts, “All that historical criticism can establish is the fact that the first disciples came to believe in the resurrection.” By maintaining that the resurrection is purely an eschatological event, Bultmann attempts to secure or section off the core of the Christian faith from historical critical research.

It is highly important to note that Bultmann’s work is thoroughly dominated by apologetic interests. He rather uncritically presupposes the claims of modernity precisely because he believes that there is no other option. For Bultmann, the only way forward, the only way to make the gospel credible to the scientific age, is to point out the existential truths that underly all the talk about angels, demons, and resurrected bodies. Thus, the actual historicity of the biblical accounts, including the witness to the bodily resurrection of Jesus, makes little difference to Bultmann. Of course, Bultmann certainly wants to maintain that Jesus was an historical figure and that God’s act in him was an event “wrought out in space and time.”nFor Bultmann, to speak of “God acting” and “eschatology,” is not properly mythological and so is appropriate language that fits within his schema.

Contrary to Bultmann, the Anglican Bishop of Durham and biblical scholar N.T. Wright argues that there is a great deal of evidence for the historicity of the biblical witnesses in general and the accounts of the resurrection of Jesus in particular. In fact, much of his massive work, The Resurrection of the Son of God, is devoted to making such a case. Although he stops short of claiming that one can actually prove the historicity of the resurrection of Jesus on the basis of historical critical research, he is highly optimistic about the capabilities of historical criticism to provide us with rational ground on which to base our faith. On the one hand, Wright’s project opposes the deeply pessimistic position held by Bultmann and his followers, which regarded historical criticism as an empty tool in accounting for the resurrection event. After all, because the resurrection of Jesus is the eschatological event par excellence it cannot be held under the historical critical microscope. On the other hand, Wright’s view of the limits of historical criticism appears to be much closer to Bultmann’s than what initially meets the eye. After making the case for the authenticity of the gospel accounts, Wright plainly asserts, “These [resurrection] stories too, of course, provide evidence not directly for what happened but for what several different people thought had happened.” Thus for Wright, as for Bultmann, the historical critical method can only get you so far.

The work of Bultmann and Wright represent attempts to respond to the challenges of modern biblical criticism. Although differing in opinion on many fundamental issues, both thinkers embrace and utilize the various methods of modern historical criticism. For Bultmann the resurrection is not an event of past history, but an eschatological event; it is therefore an event that lies outside the scope of historical criticism. For Wright, the resurrection is an event of past history, but he also concludes that we cannot prove that it happened on the basis of historical research. Nonetheless, Wright does devote over 800 pages to making a case for the historical reliability and authenticity of the gospel accounts. In Wright’s view, there is compelling textual evidence that the New Testament authors did not just imagine the resurrection event. In general, Bultmann seems less confident in the historical reliability of the witnesses to the resurrection of Jesus, taking it simply for granted that resurrections do not happen. As we have argued, this does not lead Bultmann to reject the resurrection; instead it becomes the catalyst for his affirmation that the resurrection is the non-mythological eschatological reality that confronts hearers even today.

Much to my surprise (and delight) after reading Bultmann again (after many years) I find myself quite sympathetic to his project. Although not uncritical of elements of his work, I think there are good theological reasons for speaking of the resurrection as an eschatological event not subject to the whims of historical scholarship. It seems to me that Bultmann’s insistence that the resurrection can only be understood eschatologically, and therefore, only by the eyes of faith, does not necessarily lift the resurrection out of the space and time universe. Can we say, contrary to Bultmann, that the resurrection is the most historical and human event precisely because of its eschatological character?All of creation finally finds its rest, its telos, in participation in the resurrected life of the triune God.

I recently wrote a series of reflections on four days of Holy Week. Thanks to everyone who commented.
I encourage you to read them and comment! Happy Easter!

The following is the series index:

1. Holy Thursday
2. Good Friday
3. Holy Saturday
4. Easter Sunday

Ben Meyers over at Faith and Theology has contributed a thoughtful post on “proofs” for the resurrection and why they are theologically misguided. It is well worth reading…