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The Resurrection of Jesus. Recent Major Figures in the Debate The Resurrection of Jesus. Recent major figures in the debate. By Frederik Sewerus (Ferdie) Mulder Submitted in partial fulfilment of the requirements for the degree Magister Theologiae (New Testament) in the Faculty of Theology, University of Pretoria. Promoter: Prof. JG van der Watt Date of submission: October 2006 i PREFACE The resurrection of Jesus is probably the nerve cell among most Christian traditions over the world. Over the past few decades the debate surrounding Jesus’ resurrection has lead to a multitude of interpretations ranging from complete denial to unhealthy fundamentalism. With the advances in scientific tools since especially the Enlightenment, and the secularisation among formerly Christian communities, faith in the resurrection of Jesus has become a hotly debated issue. Analysing major figures in the current resurrection debate, might give one a broader understanding of all the different standpoints. This could lead the reader to a better knowledge and perhaps assist in making an informed decision. The scholars selected for this research are, in alphabetical order: William L. Craig Gary H. Habermas Gerd Lüdemann A.J.M. (Sandy) Wedderburn N.T. (Tom) Wright This study has not been submitted in any form to any other university and the results represent work done by the author, except where the works of others are acknowledged. --------------------------------------------- F.S. (Ferdie) Mulder i A TRUE STORY “In the 1930s, a missionary asked an African girl of about six or seven years of age a most pertinent question: ‘Who is Jesus Christ?’ With a smile on her face, she responded cheerfully: ‘He is my Saviour and He lives within my heart.’ As it happens, the missionary had previously studied at the University of Berlin with Professor Adolf von Harnack, one of the most renowned theologians and church historians of the twentieth century. The missionary recalled that one day in class Professor von Harnack was addressing the same question: ‘Who is Jesus Christ?’ Harnack replied that Christ was the greatest man who ever lived. But this liberal theologian would not acknowledge that Christ was the divine Son of God who had died on the cross for our salvation and triumphed over death through the resurrection. In one sense, the young African girl understood the Gospel far better than the brilliant professor with all his theological knowledge. Years later, the former missionary frequently recounted the story of the great German theologian and the young African girl. He compared her simple faith in Christ with the vast knowledge of the great theologian. She provided a remarkable illustration of Jesus’ teaching that unless we come to Christ with the faith of a little child, we cannot enter the kingdom of heaven. Indeed, the Gospel is so simple that children can understand it very well. The Statement reads: ‘The Gospel is so simple that small children can understand it, and it is so profound that studies by the wisest theologians will never exhaust its riches” (Vanhoozer 2000:70). ii ACKNOWLEDGEMENTS Firstly, I want to thank the Almighty Triune God, who raised Jesus Christ bodily from the dead, who is the reason for this study. Secondly, I wish to express my sincere thanks to a few individuals, as, without their guidance and assistance, this study would not have been possible: My promoter, Prof. J.G. van der Watt who guided me with patience and wisdom. My dearly beloved wife Zettie, who, though also a full-time student (with much more work than a theology student!), encouraged and supported me during this study. My baby daughter Alethea, who, through her energetic laughs and tears, helped me to keep perspective in difficult times. My family who prayed for me as no one else could. Riaan, my best friend, for his sober and compassionate advice. “Oom” Marius, who supported me more than anyone can ever wish for. All my student friends at the Faculty of Theology, University of Pretoria. Fleur Pöhl, who helped me with my research in Vienna and Munich. A special word of thanks to the following professors who kindly allowed me to interview them during my research: Markus Öehler – Professor in New Testament: Evangelische Theologische Fakultät, Universität Wien; iii Ulrich Körtner – Professor in Systematic Theology: Evangelische Theologische Fakultät, Universität Wien; Jacob Kremer – Emeritus professor in New Testament: Katolische Theologische Fakultät, Universität Wien; Martin Stowasser – Professor in New Testament: Katolische Theologische Fakultät, Universität Wien; A.J.M. (Sandy) Wedderburn – Professor in New Testament: Ludwig Maximilian Evangelische Universität, Munich. I also wish to thank the administrative personnel at the Evangelische Theologische Fakultät, Universität Wien; Katolische Theologische Fakultät, Universität Wien; and the Ludwig Maximilian Evangelische Universität, Munich, for their assistance. The personnel of the library at the University of Pretoria, “tannie” Thea Heckrood, “tannie” Annemarie Bezuidenhout, Retha Kruidenier, Heila van Wyk who went out of their way to assist me. Thank you so much for all your kind support. And last of all, all those people in the Dutch Reformed Church (NGK) to whom it has been graciously revealed that Jesus is indeed bodily resurrected from the dead. iv SUMMARY In chapter one the question is asked: Is something like the bodily resurrection of Jesus Christ really non-negotiable? To come to an informed understanding of this question, hermeneutical, epistemological and exegetical approaches, underlying the resurrection debate, is analysed in five scholars with divergent interpretations. They are William L. Craig (1); Gary R. Habermas (1), Gerd Lüdemann (2), A.J.M. (Sandy) Wedderburn (3) and N.T. (Tom) Wright (1). In chapter two, their views on the resurrection are briefly stated. Then their hermeneutical presuppositions are discussed, which indicate that group (1) believes God can intervene in nature, and number (2) & (3) deny it. Group (1) believes that the Bible is a divine book giving credible witness to the resurrection, while numbers (2) & (3) see it as a purely human book with highly contradictive resurrection evidence. In chapter three crucial texts in 1 Cor. 15, which give the earliest New Testament evidence, are analysed. The texts and interpretations are: Verse 4 - kai; o{ti ejtavfh (he was buried) - For group (1) this phrase refers to Jesus’ empty tomb. For number (3) this phrase only allows for that possibility, but rejects it eventually. For (2) this phrase excludes an empty tomb. Verse 6 - pantakosivoi~ ajdelfoi`~ ([he appeared also to] 500 brethren) – For group (1) this phrase is historical. For (2) & (3), this phrase is a redactional addition. Verses 8-11 - Paul the e[scaton (last) to see Jesus - For group (1) Paul saw Jesus in bodily form. For number (2) Paul had a hallucination and number (3) affirms that possibility. v Verse 44 - sw```ma pneumatikovvvn (supernatural body) - For group (1), this phrase indicates that Christians will arise from the dead with a tangible glorified body. For numbers (2) & (3) it indicates no bodily resurrection. Verse 50 - savrx kai; ai|ma (flesh and blood [cannot inherit the kingdom of God]) – For group (1) this phrase refers to a typical Semitic expression. This means the resurrected body will be without sin and glorified. For numbers (2) & (3) this phrase indicates no bodily resurrection. In chapter four a summary of their exegetical results is given. Furthermore their hermeneutical presuppositions and epistemologies are critiqued. In the case of group (1) critical realism is shown to be a helpful tool, but with reservations. Forthwith, number (3) is discussed and indicated that his “reverent agnosticism” is the result of (a) 19th century liberal theology and (b) his “historical Jesus”. He then expresses faith through (c) existentialism combined with (d) mysticism. At this stage number (2) is discussed. He concurs with number (3): (a) & (b) & (c). He then utilizes Wilhelm Herrmann’s version of (c). Eventually however, he renounces Christianity all together. Numbers (2) & (3) are then discussed together to indicate the similarities. Furthermore it is argued that (a) & (b) & (c) represent a deviation from the foundational meta-narratives of the Christian faith. It is then stated that the bodily resurrection of Jesus Christ is a foundational Christian meta-narrative which is indispensable. In the conclusion it is argued that Christian churches should have the courage to confess unashamedly the bodily resurrection of Jesus Christ, particularly now, in the 21st century. vi OPSOMMING In hoofstuk een word die vraag gevra: Is die liggaamlike opstanding van Jesus Christus werklik ononderhandelbaar? Om tot ‘n weldeurdagte begrip van hierdie vraag te kom, is hermeneutiese, epistemologiese en eksegetiese benaderings wat die opstandingsdebat onderlê, aan die hand van vyf vakkundiges met uiteenlopende interpretasies geselekteer, naamlik William L. Craig (1), Gary R. Habermas (1), Gerd Lüdemann (2), A.J.M. (Sandy) Wedderburn (3), en N.T.Wright (1). In hoofstuk twee, word hul standpunte oor die opstanding kortliks gestel. Voorts word hul hermeneutiese presupposisies bespreek, wat aandui dat groep (1) glo dat God bonatuurlik in die natuur kan ingryp, terwyl nommer (2) en (3) dit ontken. Groep (1) glo dat die Bybel God se Woord is wat geloofwaardige getuienis oor die opstanding bied, terwyl nommer (2) en (3) dit as ‘n bloot menslike boek met uiters onversoenbare getuienis oor die opstanding beskou. In hoofstuk drie word belangrike tekste in 1 Korintiërs 15, wat die vroegste Nuwe Testamentiese getuienis bied, geanaliseer. Die tekste en interpretasies is: Vers 4 - kai; o{ti ejtavfh (hy is begrawe) - Vir groep (1) verwys hierdie frase na Jesus se leë graf. Vir nommer (3) laat hierdie frase dit slegs as ‘n moontlikheid toe, maar uiteindelik verwerp hy dit. Vir (2) het hierdie frase geen verwysing na die leë graf nie. Vers 6 - pantakosivoi~ ajdelfoi`~ ([hy het ook aan] 500 broeders verskyn) - Vir groep (1) bevestig hierdie frase ‘n historiese gebeurtenis. Vir (2) en (3) is hierdie frase ‘n latere redaksionele byvoeging.
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