In "The Problem with Resurrection", Dr. B. B. Scott (Christian Seminary Professor of NT), does a brilliant comparison of the Resurrection to Humpty Dumpty. Tell yourself that rhyme. Then ask yourself, what actually happened in that rhyme. If you tell me, "oh an egg fell off the wall, and smashed" ... I say nuh-uh. Nowhere does it say an egg fell. How do you KNOW an egg fell ? You presumed an egg fell. It's the same with the resurrection. Because of all the pictures, and picture books you've seen, you presume it was an egg.
So let’s look at some words. "Resurrection" in English is defined above. Saul's letters were written in Greek In the second chapter of Luke, verse 34, the author has Simeon say, (to Mary and Joseph), "For this child is destined for the *rise* and fall of many in Israel. The Greek word used, is "anastasin". It's the word used in paul for the resurrection. The Greek word here, is used, as anyone would normally use it in Greek, as in the "rising of the sun", would mean to us. LATER, after cultural and historical overlay, when "anastasin" is used, (just as in the Humpty Dumpty example, ), the word's meaning has TWO different meanings. A normal one and a religious one. So there is an intra-gospel example of the post event cognitive change. There also is a good example we know of from Saul, and the Gospel of John. When Jesus gets up from the table, at the Last Supper, he (in the Greek), is said to "egeiretai", .. he "gets up". (For those who know Latin, the similarity is obvious.) When Saul uses this SAME verb in 1 Corinthians, 15:12, it's translated "For if our message is that the Anointed has been raised, how can you possibly be saying there is no such thing as the resurrection of the dead". Thus without the later religious overlay, the phrase SHOULD be translated, as "he is gotten up from among the dead". This "gotten up" is equivalent to the way a Greek would have said "I *got up* this morning". (ie got up from a bed). It DOES NOT mean, I "rose from the dead" this morning. It's a change in relative position. It's a raising of (relative) "position" with respect to a previous position.
We all think of the resurrection, the way we do, because of past Easter bunnies, and Easter church, and the way we have seen countless pictures of crappy sentimental art with pretty Caucasian Jesuses. So before, we even start, we have to agree, the only objective way to examine this question, is without cultural overlay.
Before we get to the Historical and Biblical aspects, it's necessary to look at two ideas.
The Egyptians believed in an after life. They had for thousands of years. The concept of a "soul" as distinct from the body, and surviving the body, was called the "ka".
http://en.wikipedia.org/wiki/Ancient_Egy...e_soulThey speculated about what it would be in the Book of the Dead.
http://en.wikipedia.org/wiki/Book_of_the_Dead
The Sumerians talked about it in the Epic of Gilgamesh. While there are obvious things appropriated from Sumerian texts, in the Bible, they did not import content about an afterlife.
Almost all the surrounding cultures of ancient Israel DID believe in some sort of afterlife. Israel was an odd exception to this. It has perplexed scholars. Why Not ? I will propose my personal explanation for this later. There is both a positive and negative case for this. It is important. Israel was not concerned with a personal afterlife. Genesis 3:19 says, "For dust thou art, and unto dust thou shalt return". God breathed life into the man, not a soul. While there are examples of exceptions to this, in 1 Samuel 28:15, Saul calls the Witch of Endor, and she conjures up the shade of Samuel, who is angry to be disturbed. He was in a "dormant" state", not a "blissful" state. Conjuring shades was forbidden. Apart from the magic, there was just no cultural content of the ideal of an individual ("happy", or "sad") state of immortality. Until much later, for the Jews, immortality was the continuation of the family male line. It was not heaven.
Psalm 39 :
"Turn your gaze away from me, that I may smile again, before I depart, and am no more"
Psalm 115 :
The dead do not praise the Lord, nor do any that go down into silence".
ALL the dead, both good and bad, were thought to go to an underground region called "Sheol". And Sheol is referenced in mostly the Wisdom texts. It's certainly NOT where God lives.
Psalm 6 : "For in death there is no remembrance of you, in Sheol, who can give you praise ?"
However, ....
The Biblical texts were written, (assembled) by the upper-class priests. In Canaan , ancestors remained powerful, after death, and had to be fed, and placated. Because of it's threat to monotheism, shamanism and witchcraft had to be suppressed. The fact it had to be suppressed means it was widespread, and perceived as a threat. Saul expelled the mediums and the wizards. When the Witch of Endor conjures Samuel's "shade", Saul asks the witch, "What do you see". She answers, "I see a DIVINE being, (the word is "elohim"), coming up out of the ground. (Only the witch could *see* or perceive the shade). Saul asks "What does he look like ?". She describes him. And the text then says, (just as the text in the New Testament does, (ie describes *recognition*) about the "Road to Emmaus" incident), "So Saul knew it was Samuel...etc" because of the description. The DEAD SHADE'S IDENTITY HAD TO BE INFERRED.
In Hebrew culture, the dead did not have recognizable human shapes. or appearances. Read that again, please. The identity of dead shades was not apparent. The "shade" of Jesus also was not recognized, when they said they saw it. Next, if a shade is a "divine being", it speaks volumes about what that means to them. If a dead human's shade is of the SAME essential nature as other divine beings, (and there were many, in the polytheistic Hebrew culture), then it calls into question our notion of "supernatural". In our culture a "god" is perceived as "up there", watching from above, powerful from on high, riding the clouds of heaven. Obviously from the Samuel's shade remark we see that was not true of the Hebrews. Instead of saying "super-natural", it would be more correct to say "other than normally natural", as it denoted an equal, or equivalency of power and status. There is no hierarchical paradigm implied.
Historically there is a long, very interesting historical set of occurrences, in which the Greek, and Roman and Seleucid empire's forces are battling for ascendancy in the Near East.
http://en.wikipedia.org/wiki/Antiochus_IV_Epiphanes. Suffice it to say the Greeks purchased the High Priesthood in Israel, and Jason, (Greek equivalent name of Jesus), imported Hellenistic ideas, even more than they had been already, as recounted in 2 Maccabees, which drove some changes in the Hebrew culture, and it's assumptions. Also the Greek idea of "individualism" was spreading into the Levant, and a change from the previous "family" continuity/immortality was changing to individual immortality due to the spread of Greek culture's individualism.
The famous "abomination of desolation" resulted from the interaction of the forces from these days, when the desolate temple, was associated, with not allowing Jews to perform their ritual practices arose.
http://en.wikipedia.org/wiki/Abomination...solationry involved Unfortunately it would lead us too far afield here, to do all the history involved here, but as a result of persecution in the Maccabean period, there arose the idea of "martyrdom". Martyrs were important as we shall see. Their status was "raised up" as a result of their heroic actions. They were "exalted" as any Jew is familiar with. Jewish heroes were "exalted" raised up" in the apocalyptic period. Paul was an apocalyptic Jew. His hero, Jesus, was "raised up". Exalted.
In the Book of Daniel, in chapter 12, for the first time the idea of rising from the dead appears in the Old Testament. Interestingly enough, it also involves a redemptive aspect.
Thus we know that before that date, there was NO concept of general, or individual immortality, in Hebrew culture. The author of Daniel had to try to make sense of the horrific experience of the Exile and the trying times they were experiencing. Thus he had the "trial in lions den", etc, which symbolized the horrible time in Babylon, and the invasion of the Maccabean period. How would he make sense of the awful experience. Daniel 12:3 "Those who are wise shall shine like the brightness of the sky, and those who lead many to righteousness, like the stars, for ever and ever." They get rewarded for suffering. And immortality is born.
A few years post Exile, we have Isaiah saying:
Isaiah 26:19 "Your dead shall live, their corpses shall rise. O dweller in the dust, awake and sing for joy ! For your dew is a radiant dew, and the Earth will give birth to those long dead."
The first text in the Bible to be written was the Book or Torah of Job, was also an attempt to ask why, and make sense of the experience of "exile".
So, just as with everything else in Hebrew culture, the horror of the Exilic period, gives rise to it's MOST important changes, and ideas. Religion had to rationalize how an absent god could allow his chosen people to undergo such a horror. Who cares, if you live forever, and there was another life after this one ?
So something clearly changes here. This is when and how the Hebrew's prophets and priests, added the notion of an afterlife to a culture which had none, previously. The culture was ready for this new addition, for another reason, as you will see below. However, these men, in no way say everyone rises, or that eternal life is for everyone, or where the resurrection takes place, or how exactly how this is made manifest.
There is a transitional period, as always. In Maccabees 2, there is the famous set of speeches of the seven sons of Hannah.
http://en.wikipedia.org/wiki/Woman_with_seven_sons
Each of the sons gives a speech before they are martyred for refusing to eat pork, (an "abomination of desolation"). In the speeches, they refer to SOME people being given eternal life, but not all. Saint Paul STILL had this "some" idea. Only the saved have eternal life, in the Pauline literature.
Saul of Tarsus thought the apocalypse was next week. The end-times were immanent for him, just as for Jesus. The Thessalonians were worried that the dead would be disadvantaged when the end-time came, Saul had to convince them otherwise. He told them "the living will not be given preference over those who have already fallen asleep", and goes into great detail how the end-times will play out. (1 Thess 4:13-18).
Alright, so that's a very simplistic background. A human being who says, "I believe that Jesus rose from the dead", or "I have seen the risen Lord", is saying the linguistic equivalent to "I think I have experienced the risen Lord". Two are active, one is passive. They are all equivalent with respect to an empiric truth. As we have seen above, the content of the words is 100 % dependent on cultural context.
There is a lot of razzle-dazzle among apologists, concerning where Saul got his message and authority to preach. It's all irrelevant. He told us he made it up, and how he felt about himself :
"Let me make it clear, friends, the gospel I announced does not conform to human expectations. I say this because it was NOT transmitted to me by anyone, nor did anyone teach it to me. Rather it came to me as an insight from God, about Jesus as God's Anointed." ...... "I went WAY beyond most of my contemporaries in my observance of Judaism"..... I would proclaim God's world-transforming news to the nations." Galatians 1”
Isn't he just special. The REASON he changed from being a self-righteous Jew to an Apostle, was he was an insane megalomaniac, and he found a better way to express it. He goes so far as to invoke Jeremiah, ABOUT HIMSELF, "Before I formed you in the womb I knew you". (Jeremiah 1:5, Isaiah 49:1).
"However when God who designated me before I was born, and commissioned me through his grace ..." Gal 1: 11-17.
One of the Sauls in Acts DEMANDED apostolic status for himself based on revelation, alone, and grants it to himself. Apostleship is never "given" or offered to him in Jerusalem by that community. He proclaimed himself the "Apostle to the Gentiles" on the way out the door. He GAVE HIMSELF a very important, hitherto unknown status in the new community. A job description he created for himself. Quite the entrepreneur, this Saul. After the introduction of Saul ends in Acts 9:30, the text is silent on him, and leaves him abruptly in Tarsus, The Saul, from Damascus Road disappears from Acts, and is not seen again, until much later. Acts 9:31 says that now, before the next Saul appears, the church was at peace. It says nothing more about a Saul, who, BTW, IS STILL being called SAUL, in the text. until, out of the blue, without explanation, a man also named Saul, is spoken of, in words that *could* be seen as saying it was another man, in Acts 13, but he is now in Antioch. . Acts introduces him all over again, without saying it was the SAME man which was spoken of earlier. If we hadn't been culturally told they were the same, we would have no way of knowing it WAS the same guy. Despite many opportunities, the new Saul does NOT refer to any conversion experience. in Acts 13, until much later. Why would an historical "look back" point of view not call him, consistently "Paul" ? In Acts 13:9, it says "But Saul, also known as Paul". We are NOT told it happened at the conversion. Why would the writer, all of a sudden choose to explain this fact HERE, if it's not a new actor in the text ? "Paul" is a "Romanized" name which means "small". Is this some sort of joke in the text, or does the name refer to Saul's "abnormal from birth" comment ? Was Saul abnormally short ? There are 3 times Acts recount the conversion. After the first one, Saul continues to be called "Saul". In the first one, when the god calls Ananias to baptize him, clearly the author wants the hearer to remember the Moses story when Moses was called from the burning bush, as Ananias, being called by the god, says "Here I am Lord". It happens in a dream. Clearly it's allegorical. Saul is NOT "baptized" here. It's a "laying-on" of hands. In Act 22:16 he IS baptized, AND it says "his sins are washed away". This is a HUGE paradigm shift. "Washing away of sins" is NOT a Hebrew idea. I shall deal with it below. In this second account, his name is changed but not explained. In the third account before Agrippa, the name change is not mentioned. Also too long for here is an examination of the Essene roots of Jesus, except I would mention the Essene Book of Jesus,
http://www.thenazareneway.com/essene_gos...ok_two.htm , says EXACTLY the SAME thing, as the Gospel of John 14:27 "Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.".
...but, the accounts are inconsistent, and actually contradict each other.
1. In Galatians 1, he says he was "anointed", by his "Anointed One". His authority comes straight from "God the Father, who raised him from the dead". THIS is THE first report of a "risen lord in the New Testament, and it comes in a statement by Saul, proclaiming his self-appointing of his own authority. The "Saul event" is just as mythological as the resurrection. Saul does not say it happened on the Road to Damascus in this first account. If you compare the Pauline literature from the letters, with the later account in acts, a number of additional factors have appeared. There is nowhere a horse he fell from. Where did THAT come from. Later art work. There is no horse. In the letters Saul never says it happens on the Road to Damascus. In Acts, it says after the Damascus Road event, he went into Damascus and was taught by them. In Acts 22:10, it says he was told to get up, go into Damascus, and there he would be TOLD what to do. So Acts contradicts the letters with regard to the transmission of the message. This idea made Saul really mad, and he kept repeating he got it straight from God.
2. In Acts 8:1 it says : "Now Saul, was consenting to his execution", with respect to the execution of Stephen, the proto-martyr. Steven, in acts goes through the ENTIRE history of the Hebrew history, WHICH WE NOW KNOW WAS ALMOST ENTIRELY MYTHICAL. Thus the ENTIRE Book of Acts is now suspect, and the entire Hebrew Patriarchal history is impossible, historically, and Stephen re-asserts the falsehoods. But that's not the problem here. In Galatians 1:22, Saul asserts "I was still unknown by sight to the churches of Judea". That could not possibly be true, if he was a leader of the opposition in Jerusalem, and played a major part in the execution of Stephen. In the letters, Saul uses the Greek word "dioken", with respect to what he did to the church. That does not mean "persecute". It means "harass". The story is changed in Acts. Saul doesn't report himself as murdering Christians. He is much more lenient on himself, than Acts. He does this in the context of talking about his "zealotry", which at that time had no negative connotation.
Ok. Back to "experiencing" the "risen Lord".
Saul is THE first human in the Christian literature to actually write down that he had experienced a risen Lord. Acts were written many years later. The Paul in acts, is not Paul of Tarsus, or anyway, they are different "enough" to question one of them. We can accept that there IS a Saul of Tarsus, as his ideas are "Greeky", even while Jewish, and are non-Jewish enough that we know he was not from Israel. There are substantial underlying assumptions about Reality in the two Pauls, but it's too long for here. I'll post a link to a video about this subject at the end.
In Numbers 25: 6-13, Phinehas was zealous, don't cha know. Phinehas was "zealous for the Lord". The ends justify the means. Violence, and whatever is needed to achieve an outcome is valued, as the ULTIMATE value. Thus in his culture, "pious fraud" was 100 % acceptable. It was seen as a great thing to be "zealous for the Lord". You could do whatever you felt was necessary to get the outcome you *thought* your deity wanted accomplished. Saul was a Zealot. A Zealous Pharisee.
So why did they make such a big deal about Saul's change, (conversion), if he just stayed the same, essentially. He was already a Jew. He already believed in Yahweh. There IS no Christianity yet to convert to, Christians are NOT yet called Christians. (Acts 11:26 is NOT proof of anything, as Acts was written MUCH later), he continued to think of himself as a Jew. He STILL thought women were to be "under the law", He is NOT in need of "moral conversion", (from before his Damascus Road experience). He says he was "As to the Torah, blameless" : Phil 3:6.
So WTF IS going on here ? It's a mass of contradictions.
So next we will look at what Saul actually says about his "resurrection experience".
Scholars think the next earliest reference in existing written form to a risen Jesus, is a rather strange "hymn" or poem which we see placed in the beginning of the 2nd chapter of Philippians. Just as in the Old Testament, a "hymn" may be the oldest fragment, placed into another text. In Philippians 2: 6-11, there is a poem called the "Carmen Christi". The name comes from a letter of Pliny the Younger, in which he tells the Emperor Trajan, about (111-112 CE) what he found in the Provinces of Pontus and Bithynia, in Asia Minor. The Christian sect was being accused of various crimes, and he could find nothing especially seriously wrong about them. He didn't really know what to do. He says in Latin, "carmenque Christo quasi deo dicere secum invicem"..or "they chant verses alternately among themselves, in honor of the Christ, as if to a god". That's all he could find. Nothing especially bad. But that's why the hymn is called the "Carmen" Christi.. it's a (probably) chanted hymn. (I personally think he heard the chanting of alternate verses of psalms, but I have no proof, as they were done that way also). This hymn has been studied to death, by scholars. By the 1990's the "hymn" status was even being questioned, but whatever it is, ( a Greek "encomion" ? ), it doesn't really fit with Saul's known writing style. So he got it from somewhere. We know Philippians was a combo job, because, among other things, the author says "finally" more than once, (3:1, 4:8), and more importantly, the tone of the text does not match the surrounding text. Some think from 4:10 on, is yet a third author. Some think the hymn may have come from inside the community at Phillipi, and Saul approved of it, so he included it. In any case, the hymn says Jesus was "super-exalted", after being humbled. What does that mean, exactly ? The academic examination of this poem is extensive, but an interesting part, is in the Greek, the form of preposition and verb compounding, called a "hyperypsosen". It's a linguistic element used which intensifies the verb. "Super-exalted", or "extra-exalted" are just made-up English words which attempt to translate the meaning, as there is not an English equivalent. Anyway, the "high" position is used to intensify the difference from the "humbled" of the low position. Anyway, Saul KNEW the context, and that the Romans would hear of this, and/or, it would be "heard" in a cognitive sense, as a shocking insult. A pathetic criminal, whom the Romans had executed, now was "raised" to a very high position. It was the equivalent to a (political) "obscenity". It would be the same as an American "wacko-preacher" telling HIS audience, in a US military setting, that Osama bin Laden had been raised to the highest place in heaven. There is a VERY strong anti-Imperial "ring" to the last part of the poem. So the first citing of the resurrection theme, can be seen in a striking political context. If you wanted to get the Romans mad at the Christians, or justify Roman anger toward Christians, you would use such a poem.
The most extensive passage in the NT about the resurrection, is in 1 Corinthians, Chapter 15. If the gospels are not the first mention of the event, why is it the accounts in Saul's letters not looked at more carefully, or first ? Scholars know why. They were, capriciously put in the canon in the order they are in, for no particular legitimate ordering reason. No one has ever claimed "ordering" was important, or that it enhanced legitimacy claims, or inspiration claims. Opening the NT, one just comes to Mark first. Paul is less well known, also as he is used in liturgy less, in the sense that the gospel stories are used more often, than any one Pauline passage is used. Lastly, the artistic legacy, depicts the gospel story frequently. So visually we *think* of a "risen lord* the way we do. Ask yourself, "When I think of the resurrected lord, what do I think of ?". Probably a Caucasian, adult male around 30 years old, with long hair, and pleasant features". THAT is NOT what the gospels said they saw. The gospels all (except Mark, which originally had no resurrection) say they did not recognize him, and they were afraid of what they saw. Our thought has been determined by our culture, not the facts. Next what are the best known stories you remember ? Probably Mary Magdalene being told not to touch, and the doubting Thomas story. If Thomas DID recognize Jesus, why would he HAVE to put his fingers into the wounds ? The problem is not faith, it's "recognition". They do NOT know who or what they see. If it WAS the actual body of Jesus, they would recognize him. We will return to that. The accounts in Paul are brief, and our brains fill in the gaps, with our cultural assumptions. We know the *real* 1 Corinthians is missing, as the letter referenced in 1 Cor 5:9 is unknown. 1 Corinthians is a combo job. The section in 1 Cor 14:33-36 was likely added by a scribe who liked Timothy and Titus.
When Saul first talks about the resurrection, other than himself as a "revealed" thing, he says that he "appeared to Cephas". The word "appeared", is an ok translation but not exactly correct, in context. The Greek word is "ophthe". It has a *passive* element. In English it is an intransitive verb. "Appeared" is a word which means "to become visible", or "was made visible", or "became apparent". The Greek verb is the past tense of the passive verb "horao", "to see", ("was seen"). The passive translation is "The Anointed has been seen by Cephas". HOWEVER, normally a Greek translation of "by whom" would be translated in Greek using the "hypo" (preposition), to indicate "agency". THAT is not here, in the Greek. It really should be translated as "The Anointed has been seen FOR the advantage of Cephas or to BENEFIT Cephas, or for Cephas' *Advantage*". It does NOT mean "Cephas saw the Anointed". It means the "Anointed was made manifest for Cephas' advantage". That begins to look very different, than Cephas seeing something. It's more like Saul's vision. There are many examples of these kinds of misuse, and mistranslations, due to assumed cultural overlay, which when translated correctly, make the entire picture look very very different, especially in terms of the many "sightings" of various beings, and mysterious things, in both the Old and New Testaments. The most famous of these "shifts" is the sighting of Moses of Yahweh in the burning bush, where the angel shifts into the bush and is also "seen for" Yahweh, when Abraham moves from Ur, (which Philo of Alexandria talks about around 20-50 CE, in "On Abraham". There is NO physical "seeing". The correct translations all mean "seeing in the mind". It's a MENTAL change. Guess what ? SAUL's "blinding", and the "new seeing" is an EXACT correlation of these prior Biblical "manifestations", and any Jew or Christian, or Greek of the day would conflate these various "manifestations", "blindings", "and then
"seeings" as METAPHOR, for a mental attitude change. The same verbs, and words are used. Sauls blinding and then seeing" was equated, as Abraham's "vision", where his "mind saw again with it's recovered sight". Just like Saul. Saul "saw" with a different "sight". It was NOT a physical thing. It was a metaphor for a mental change. THAT is how he "*saw* the Anointed One". It like we say, "oh, ok, I get it, now". He did not intend to say he physically "saw" the Anointed One. It means "I have come to understand the Anointed One". In 1 Corintians 9:1-2, in defending his apostleship, he appeals to his new "seeing". "Have I not seen the Lord". That means that a requirement for apostleship, one has to have "seen the light Lord". But here he changes the passive past tense, to active verb. He means the "seeing" has an ONGOING present continuing "influence". It's all missed in translation, usually.
So just to emphasize here : Saul's "re-seeing", or "recovery from blindness", (ie THE "conversion event") WAS for him, personally the SAME thing, as the resurrection for him. For him "resurrection" was "re-seeing" the same set of events he already knew about, just "seeing" them in a different light. THAT is what he thought of the same thing as "Have I not *seen* the risen lord" It's metaphor, for a different understanding of events he already knew about. It's NOT a physical resurrection. It means "Have I not come to understand that Jesus was exalted as the anointed one" ?
There are countless other contradictions, and interesting tidbits, in Saul's letters, and how the wordplay is used, and later referenced by the gospels.
For example at the end of Romans, he says to greet the Apostle Junia. Junia was a WOMAN !!! Even (St.) John Chrysostom talked about how shocking that was, but says she was worthy of it. (On The Epistle to the Romans). John Chrysostom is full of interesting clues to the early church, including the fact they were still Jews, as late as 400 CE, (see the Christmas Sermon).
So what exactly did they mean they saw ? In 1 Corinthians 15:35, Saul says "How are the dead raised ?" He calls those who deny it "stupid man" (15:36). In Greek culture, the idea of immortality is as convoluted as Hebrew culture. The Greeks were Dualists. Body/soul was not a unity. But in Philippians 1:20, apparently Saul rejects this dualism, "the Anointed will be exalted, by my life, whether I live or die", or in SV translates it as "Christ shall be magnified in my body, whether it be by life, or by death". To Saul, to deny the resurrection is the same as saying "You don't think, what you (actually) now really think". When Saul *saw* things in a different light, of course he saw them in a different light. To say otherwise, would make one a "stupid man".
Next we look at what actually was seen to have arisen. There are two aspects to this. The Pauline understanding, and the questions raised in the gospels.
As we have seen, in Hebrew culture there was no immortality, except metaphorical immortality for martyrs. In Greek culture, to which Corinthians was addressed, there also was no immortality, early on, but it changed. In the Homeric period, and in Sophocles, there is no physical immortality. In the Apollo speech in Aeschulus' "Eumenides" he says "...once he is dead, there is no return to life". However, by Plato's time, he has Phaedo saying "shall we assume two kinds of existence, one visible, and one invisible". (Dialogues of Socrates and Cebes). Dualism had developed. In Plato's dualism, there is an "essence", or soul which breaks free of a body, and joins a "divine' realm at death. Thus for the Corinthians, in Plato's dualism, the SOUL is immortal, but there is NO physical resurrection. So this solves nothing. The Corinthian Christians (1 Cor 12) believed that they HAD ALREADY been raised. In Colossians 2:12-13, Saul says "When you were buried with him in baptism, through faith in the power of God". BUT HE DENIES THIS view in 1 Tim 2:18-19, and says it's heresy. "Among them are Hymenaeus and Philetus, who have swerved from the truth by claiming that resurrection has already taken place. " There is a huge lengthy corpus of theological discussion here, for many years, about what exactly Saul's understanding of dualism actually was. Rudolf Bultmann had the position that Saul's thought was that there was no dualism, and that humans did have *have* a soul, ("soma"), but actually *was* a "unity", (body+soul). This would be fine, but it fit's in neither Greek or Hebrew culture. So what did he mean ? He said "the Anointed will be exalted by my life, whether I live or die". Thus Bultmann's position is refuted, as if it's BOTH it is not the "unity", if the body is dead, and ONLY the soul remains. Then Saul says "Don't you know that your bodies are parts of the BODY of the Anointed". (1 Cor 6:15) So here we see that WHOLE thing has metaphorical meaning, and is not a literal discussion, in any way, in Saul's mind. In 1 Cor 15:40 he says "There are also heavenly bodies, and earthly bodies". There are mountains of other discussions in this subject with respect to Pauline understanding of nature, and whether they are Hebrew or Greek. Inevitably, they lead to the fact that Saul thought that was raised, was not a physical body but a "new body", that is based on a divine "breath". THAT is NOT a physical body. Saul of Tarsus did not believe in a physical resurrection of the dead. Whatever he did think, it was not a physical body. It's all over his letters.
So enough of Saul, and his "re-seeing". On to the gospels.
I'm assuming a reader knows what the Q source document is. Fundamentalists say about the Q document, "It's just a theory", much as Evolution deniers say "Evolution is just a theory". It's an established explanation, for which there is almost no evidence for refutation. There is no alternative explanation. The reconstructed Q document contains NO mention of any resurrection. Neither does the original Gospel of Mark. In Q there is no passion, and no salvation. In Mark there is no salvation, but there is a passion. In Q, Jesus is lined up with the prophets, and in the pattern of Deuteronomy, and he is rejected by the people. By the time Mark is written, the passion has been added. The pattern in Q is the same as in The Wisdom of Salomon, where it talks about the "Righteous One", who is taken up, and will sit in judgement. There are many Hebrew assumption/ascension myths. Jesus is unique, as he died first.
So why does the author of Mark leave his gospel with no resurrection ? Well, actually it's not an omission. Maybe it's there after all, in it's own way. It's actually purposeful, the way we see it, with no resurrection story. How can that be ? The theme of the gospel of Mark is the hidden nature of the Jesus event, and that "real understanding" is revealed later. In Mark 4:10, it says "And when he was alone, those present along with the Twelve questioned him about the parables. The answered them, "The mystery of the kingdom of God, has been granted to you. But to those OUTSIDE everything comes in parables, so that 'they may look and SEE, but not perceive, and hear and listen, but not understand..' ", (quoting Isaiah 6:9, "They may look with eyes wide open, but never quite see, and may listen with ears attuned but never quite understand". Only the insiders "see with insight". In this gospel, a physical resurrection would have been superfluous. No matter what they *see*, they don't necessarily "see with understanding", or "see with insight". They could have "seen" ANYTHING, but still would not have *understood*. So adding a resurrection would have been totally unnecessary, and actually refute the thesis of this gospel, if the observers understood the event they observed. Seeing for Mark is *insightful understanding*, not seeing a physical event. So Mark is not really missing anything. It was corrupted later when the "non-understanding" editors later added a non-intended ending. I ask you, "why is it, there is not one famous painting of a silent empty tomb ?" Think about that. In mMark, "the coming to see or understand" is very similar to Paul.
Gospel of Matthew :
There is an odd contradiction which is interesting in Matthew. In the Hearing at the house of Caiaphas, (the High priest), two men come forward and say "This man said 'I can destroy the temple of God, and rebuild it within three days' ". In fact Jesus NEVER says that in public in Matthew, only in private to the Apostles. Pilate refuses to post a guard, and the Jews do it themselves. This obviously was a part of the attempt to shift the blame for the death to the Jews, and exonerate the Romans. This theme of Roman exoneration, and that Christianity was no threat to Rome clearly was one of largest disasters of all time. Mathew likes earthquakes. During the time of the Roman occupation, there were historians in the Near East who recorded every earthquake, and major natural event. They did not record either the death earthquake, nor the resurrection one. The resurrection said, "there was a *strong* earthquake. Hmm. Could this be metaphor for a cosmic event ? The "anointing" mission of the women in Mark is changed to "inspection", and all kind of things are added. In Matthew it's become a major production. The soldiers just happen to faint, so they can't witness the event. The women don't run away afraid, as in Mark. Now there's a dazzling angel, wearing white clothes.
Matthew adds a few more things which are not in Q, or any of the other gospels, and are quite startling. Back in Matthew 27:53 he says that after the resurrection the "bodies of many saints who had 'fallen asleep' were raised. And coming forth from their tombs AFTER his resurrection, they entered the holy city and appeared to many". He also says that when Jeebus died, the veil of the curtain was torn in two, from top to bottom, the earth quaked, and rocks were split. (Clearly this was metaphor, but for the literalists we shall look further at this). There were at the time Roman historian s who recorded every major natural event, and their year and date. Neither this earthquake, nor the one on the Sunday to follow were recorded, and no one else ever mentions a "major quake", or any of it's ramifications, or any damage. None of the Jewish historians record a rending of the temple curtain, or any reason why it would have been seen to have been torn "miraculously". It simply didn't happen, no "unnaturally" split rocks were ever seen, or proposed, and if a zombie army had suddenly appeared in Jerusalem, the Romans would have talked about it, and taken some sort of action, and someone would have mentioned it. No one says anything.
If the Jewish authorities and Romans had gone to all the trouble to arrest and try and crucify him, why was there never once a search-party assembled to find him and take care of him, if he posed enough of a problem to go to all the trouble to do away with him on Passover weekend ?
