honorentheos wrote:- Cont -
Now, the second link shares arguments FOR the resurrection. Primarily, it begins with the argument, "If we begin with the evidence available to us and then infer what would, if true, provide the best explanation for the evidence." Let's run with that rather than debate it's accuracy for the sake of discussion.
The argument includes three facts that it places central to the apologetic:
1 - The tomb was discovered empty by some of Jesus' followers.
2 - History proves that a group of people sincerely believed they interacted with a resurrected Jesus.
3 - As a result of the teaching of these people, eventually a world-wide church or churches arose to share this story with the world.
Now, according to our methodology we've accepted, we should begin with the evidence available to us. I agree, but would add we ought to put ALL the evidence on the table and not just what appeals to us. And, without leaving the New Testament, I think the evidence available to us calls 1 and 2 into question as to it being an actual fact or just a story. And 3 is not evidence for the resurrection but rather evidence for the appeal of the romanticized Jesus-myth as created and spread by Paul.
To start with, here is an argument I've made on the board before that shows the Gospels shouldn't be taken as historically accurate documents. Rather they appear to be records of varied, and contradictory, tellings around Jesus. So here's evidence that is available that needs to be taken into account before we can infer what actually happened:
Many modern scholars agree those who built a church up around Jesus after his death believed he was the Jewish Messiah. This would mean they believed Jesus fulfilled the prophecies concerning the Messiah which were popular in Roman Palestine at the time. Examples included being a descendant of King David, being born in Bethlehem, and that he would come to the people riding a donkey or ass. And, he'll be raised from the dead.
To make a case for why the New Testament is a poor witness for Jesus' resurrection, let's first look at how the New Testament describes another event in Jesus' life that would require fulfilling Messianic prophecy - his birth.
Mark, the earliest and probably closest Gospel is silent. Why? We don't know. Some scholars have suggested that Mark does not describe a Jesus who sees himself as the Messiah, but rather one who is declaring the coming of the Son of Man in Daniel who would bring a literal Kingdom of God to the earth. Maybe that's true, maybe not. Either way, Mark does not try to show us parallels between Messianic prophecy and the life of Jesus.
John, the last of the gospels to be composed, is also silent on the physical birth of Jesus. Instead, we are given the poetic description of the Logos. I think it's likely that the author of John was not concerned with proving Jesus was the Jewish messiah (as the Gospel of John is also anti-Semitic in general), but instead focuses on showing the reader that Jesus is much more than that - Jesus is the Word of God and with God from the beginning. The John birth narrative isn't missing, in my opinion as is often stated. Instead, it tells the reader the question of what happened at Jesus' birth is the wrong question.
We are left with the two other synoptic gospels to find out about the birth story of Jesus. And they don't match up on almost every point. Why is that? Since they both used Mark and at least one other common source, this also suggests the earliest sources about Christ's life in circulation did not include a birth narrative. The scholarly suggestion is that there wasn't a codified version of the Nativity at the time of their writing. But the Messiah has to fulfill certain prophecies at his birth. What to do? Most likely, both authors took from legends being shared and fit them together as best they could. They may also have invented pieces of the story from whole cloth.
In Matthew, we see constant reference to prophecy being fulfilled. Jesus is born in Bethlehem. Matthew or his sources (from now on I'll just reference Matthew and Luke as short hand for the potential other source) tell a story about Herod killing all of the male children in Bethlehem age 2 or younger, has wise men from the east visit the infant, sends Jesus to Egypt to escape Herod's men, and of course tells us Mary was a virgin. And there is the genealogy that shows Jesus was a descendant of King David. All of the above are specifically included because there is a scripture somewhere that needed to be addressed associated with beliefs about the Messiah.
Yet none of this matches Luke’s telling other than the general idea that Mary was a virgin.
Luke invents the story of a census to get Jesus to Bethlehem, has shepherds visit Jesus, and tells us Jesus and John the Baptist are related. And there is a virgin birth narrative and a genealogy.
The core stories don't match where there is no original source material to provide background consistency.
The parsimonious answer for why, rather than the apologetic one, is simply that the authors invented a backstory for Jesus that met the requirements that showed Jesus was the Messiah. Because they did not/could not collaborate and there wasn't a common source available at the time, the stories differ.
This gives us a couple of general rules of thumb when examining the gospel authors and the Resurrection account.
First, it gives us a hint that if there is a commonly understood event in Jesus’ life and it has been recorded in one of the source gospels, it is likely to show up as common to Matthew and Luke. But absent such an account, they will fill in the gaps with an eye to ensuring the narrative fulfills Messianic prophecy.
Since the Messiah has to be raised from the dead, and Jesus was the Messiah, it is only natural that both accounts tell us this is so. Both Matthew and Luke had Mark as a source, so we should expect to see Mark’s narrative in the account of the passion leading to the resurrection.
We have Mark’s account in chapters 14-16. They tell us that the priests schemed to have Jesus arrested in Jerusalem but feared a riot by the people, there was a last supper of sorts, Jesus took his disciples and prayed before being betrayed by Judas, that before the Priests they ultimately convict him based on His claiming to be the Messiah, take him to Pilate and claim he called himself the King of the Jews which he does not deny. Pilate releases Barnabas when the Jews cry for Jesus to be crucified, and he is handed over to the Roman soldiers for execution. He is mocked as a would-be king, beaten, crucified, and dies at noon on the day before the Sabbath. His body is given to Joseph of Arimathia who places him in his tomb and has a stone rolled in front of it. Mary Magdalene and Mary the mother of Joseph see where he is buried. They wait until after the Sabbath (a night, a day, and a night) and go that next morning described as the first day of the week to wash the body. They wonder who will roll the stone away but find it is already moved. Instead they find a young man in a white robe who tells them that Jesus is not there but has risen. He charges them to go tell Peter and the disciples that Jesus has gone ahead to Galilee and will meet them there. But they don’t go to Peter and tell him as charged. Instead, they are afraid and run away. And Mark ends his story here as evidenced by early manuscript copies and the later inclusion of what is known as the Marcan Appendix. The last verse of Mark before the Marcan Appendix, 16:8, ends with the women who are told of Christ's resurrection leaving and not telling anyone. Why? I don't think anyone can say with certainty. What we do know is that the v. 8 ending is the oldest existent forms of Mark that we have. Not that there was variety in these oldest texts but that they end at v. 8 and others speaking of the Gospel affirm this was the case in the manuscript copies available. Early variants that then follow v. 8 seem to lack cohesive language to suggest the replacement of lost language. Rather, they seem to be there to fill in a gap based on various author's understanding of what followed. It could be that there were oral traditions being passed around and the written variants reflect this. But we don't know.
How the authors of Matthew and Luke deal with this further supports that the text they had ended at what we know as v. 8. So what do Matthew and Luke do with this story when they again lack guiding information in their sources?
Luke, at the end of chapter 23, tells us about the women seeing the body laid to rest and going on the day after the Sabbath to find the stone rolled away. But instead of a young man in a white robe, they are met by two men in heavenly glowing robes who tell them Christ is risen and to go to the apostles. They remember that Jesus said he would rise and do as they were told. Luke tells us of Peter visiting the tomb and wondering. He tells us of the two disciples on the road to Emmaus. He tells us of a direct appearance to the 11 who were still in Jerusalem. He tells them all this was in the fulfillment of scripture and Christ ascends into heaven. The 11 rejoice and remain in Jerusalem going often to the temple until Acts tells us about the Day of Pentecost.
Matthew inserts a little piece between the women seeing the stone placed before the tomb and finding it moved away the day after the Sabbath. He has the priest going to Pilate on the Sabbath (but saying the day after preparation day instead of the Sabbath. Kind of like saying the day after Christmas Eve) and claiming that they heard that Jesus proclaim he would rise on the third day after his death. Matthew tells us they feared a deception and ask for a guard and for the tomb to be sealed. Pilate grants this. So when the women go and find the tomb open Matthew has a little story about an earthquake and angels that scare the guards so they leave and we learn they are paid off to tell no one what they saw. Instead, they are to tell everyone they found the small plates of Nephi because God knew the 116 would be stolen…wait, wrong story. They seem similar to me so I mix those up sometimes… ;) Anyway, they are told to tell everyone that Jesus’ disciples stole the body and spread the lie about being resurrected on the 3rd day. Matthew tells us this lie is prevalent among the Jews even in his day. Matthew tells us the women go to the disciples being afraid (as Mark told us) BUT ALSO FULL OF JOY so they are doing as told. Then Jesus appears to them on the way to the disciples and tells them to have the disciples meet him in Galilee. They do so, and the 11 go to Galilee to meet Jesus who tells them they are to be filled with power and go to all nations. The end.
John has his own version of events and, as we’ve noticed with the birth narrative, he isn’t too concerned with what Mark or anyone else that we know of had to say. John includes many different stories of what happened during the passion, has Jesus executed on a different day to make sure it is clear he is the Lamb of God being sacrificed as the other lambs on the day before Passover. We have an entirely different account of who came to the tomb, who saw what, what was said, who saw Jesus where and when, and ultimately an extra chapter that the original author may not have written as the final word.
Like with the birth narrative, when Matthew and Luke are without a common source, their stories diverge wildly. One has the disciples remaining in Jerusalem, while the other has them go to Galilee. One has Jesus appear to many people, the other has Jesus appear to a few. Neither account matches up once we lose Mark as the common touchstone.
What we know: Mark was the first of the Gospels to be written and the other Gospel writers used Mark while not being eyewitnesses to any of the events described. This includes the resurrection of Christ. The closest we come, as modern readers, to the resurrection is in the word of Paul in 1 Cor. 15 who shares what he was taught from James and Peter. It's here he tells the reader that to have hope in Christ in this life only would be miserable. Thus, Christ had to have been raised from the dead.
And, in the 2nd chapter of Acts, Peter is reported to share this with the people in the temple as evidence that Jesus was the Messiah, placing emphasis on the fact he was raised from the dead to make this case:
14 Then Peter stood up with the Eleven, raised his voice and addressed the crowd: “Fellow Jews and all of you who live in Jerusalem, let me explain this to you; listen carefully to what I say.
...
22 “Fellow Israelites, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know.
23 This man was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men,[d] put him to death by nailing him to the cross.
24 But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him.
25 David said about him:
“‘I saw the Lord always before me.
Because he is at my right hand,
I will not be shaken.
26 Therefore my heart is glad and my tongue rejoices;
my body also will rest in hope,
27 because you will not abandon me to the realm of the dead,
you will not let your holy one see decay.
28 You have made known to me the paths of life;
you will fill me with joy in your presence.’[e]
29 “Fellow Israelites, I can tell you confidently that the patriarch David died and was buried, and his tomb is here to this day.
30 But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne.
31 Seeing what was to come, he spoke of the resurrection of the Messiah, that he was not abandoned to the realm of the dead, nor did his body see decay.
32 God has raised this Jesus to life, and we are all witnesses of it.
33 Exalted to the right hand of God, he has received from the Father the promised Holy Spirit and has poured out what you now see and hear.
34 For David did not ascend to heaven, and yet he said,
“‘The Lord said to my Lord:
“Sit at my right hand
35 until I make your enemies
a footstool for your feet.”’[f]
36 “Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.”
Servant, the point here is that the evidence ought to be considered in full rather than just that which supports your view. If the scriptures call into question their own reliability for telling us what actually happened when it came to the claims Jesus was resurrected, are we then left with more to be skeptical of than sure of in that regard? It seems that way to me.
Mormons always badmouth the Bible - that's the only way they can get by after all. How about proving that Joseph Smith's "translation" is supported by manuscript evidence? How about telling us where all the Nephites went, and why today's lamanites have lost all Hebrew DNA? I won't be lectured, thank you very much, by Mormons regarding the Word of God, for they deny it outright.