How the Resurrection Changed Jewish Minds

This week is Holy Week, where Christians mark the suffering, death, and resurrection of Jesus. No matter if you're a believer or not, it is clear that Easter changed history. Christianity was the most radically transforming movement in human history; and something started that cascade of transformation.

If we are to understand the transforming nature of Easter, we need to look no further than the very beginnings of the faith. Jesus's followers were Jewish and they held to standard Jewish beliefs. They expected a Messiah, a savior, to be a political or military leader who would deliver Israel from Roman oppression and restore the glory of David's throne. They expected to observe the Jewish Levitical laws unto death and that resurrection was an event reserved for the end of time.

All those beliefs changed the day Jesus rose from the dead. As N.T. Wright explains, his resurrection was a paradigm shift for both Jesus's followers and even Paul, who would consider himself an adversary:

The first and most obvious conclusion which the disciples would have drawn, as soon as they came to believe that Jesus of Nazareth had been bodily raised from the dead, was that he was indeed the prophet mighty in word and deed, and that he was, more particularly, Israel's Messiah. This would not be because they had already believed that the Messiah, when he came, would be raised from the dead, but because the Jesus they knew had been tried and executed as Messiah, and this extraordinary and unexpected event (as it seemed to them) had apparently reversed the verdicts of both the Jewish and the Roman courts. We can see at several points in the New Testament, not least in Paul and Acts, the way in which the church scrambled to pull together biblical texts to make the connection between Messiah and resurrection, a connection which nobody had thought necessary before but which suddenly became the key move in early Christology. The texts strongly suggest both that this was a new connection and that it was the first vital link in the chain.

From that point on, our best early evidence is Paul. He had, in the senses we have explored, a different kind of meeting with Jesus, but he quickly came to the conclusion which the others, too, had arrived at: that in this Jesus, now demonstrated to have been Israel's Messiah all along, Israel's one true god had been not merely speaking, as though through an intermediary, but personally present. [1]

The paradigm shifting nature of the Resurrection coupled with its quick adoption by thousands of Jewish converts argues against its story being fabricated. It is simply much harder to believe that a Jewish culture so steeped in monotheism and Jewish tradition would give up their beliefs so easily had there not been more than the tales of a few rural fishermen. Paul's conversion screams the loudest against fabrication.

The Resurrection has been changing minds and hearts ever since that first Easter morning. Its power rests in its truth.

References

[1] Wright, N. T. The Resurrection of the Son of God. Minneapolis: Fortress, 2003. Print. 576.

Atheists Admit Their Disbelief Linked to Emotional Discomfort

Recently, I was on a college campus as a young atheist asked what I thought was the cause behind the growth in the number of people, especially young people, who don't identify as any particular religion. I answered that it is a pretty big question and I think the reasons are varied and diverse as the group to which he was referring. He didn't seem satisfied with that answer.

My young interlocutor may have believed that nonreligious belief is on the increase because human beings are less gullible than in past generations and more willing to believe science can explain the world better than religion. It seems to be a common assumption with those I engage online, even though science cannot banish God. But even if atheists mistakenly assume science can somehow disprove God, this isn't the real basis for their atheism.

Two new studies by the American Psychological Association confirm that disbelief in God for a significant percentage of atheists is not due to dispassionate reasoning, but the effect of emotional or relational discomfort with what they perceived God to be. According to an article in Psychology Today, which summarized the findings, "54% of self-reported atheists indicated some relational and emotional reasons for nonbelief. In the second study, 72% of 429 American adults who expressed some level of atheism or agnosticism endorsed similar reasons."1 Those are pretty high percentages of self-described atheists who admit to an emotional or psychological component contributing to their disbelief.

As the article notes, this isn't a new revelation. Previous studies have shown that atheists have negative feelings toward their conception of God2 and those emotions play a part in their being atheists. Dr. Paul C. Vitz in his book Faith of the Fatherless: The Psychology of Atheism explored the link between what Vitz calls "interpersonal trauma with attachment insecurity" of atheists in history. He sees a link between disbelief on God and defective fathers in the lives of atheists, along with other factors.

What Atheists Themselves Say 

The interesting thing in these studies is that the findings are not a result of third party inference, but the admission of atheists themselves. It's nearly three quarters of atheists who are admitting an emotional reason as contributing to their atheism. Those numbers may be higher in actuality as self-reporting usually leads to lower than actual results. Some people may not realize certain emotional motivations and others may not want to admit to them. Regardless, the two studies referenced report the majority of atheists who participated do indeed have emotional reasons for not wanting God as they understand him to exist.

The reason all of this is important is a practical one. Just as dispassionate reasoning alone doesn't usually account for one's disbelief, it follows that dispassionate reasoning alone will only go so far in helping one believe in the God of the universe. As human beings, we are relational creatures. That's part of how we reflect God's image. If you're a master at facts and argumentation in defending the faith but you don't bother to get to know the person, you aren't going to be very effective. People are people and all want to feel like individuals who hold worth. That includes nonbelievers. Don't lead off conversations with your best arguments. Get to know one another. Build relationships. Show them real care and you may find a real person who's willing to share real hurts. Only then will they be really ready to listen.

References

1. Tix, Andy, PhD. "The New Psychology of Atheism." Psychology Today. Psychology Today, 21 Mar. 2016. Web. 21 Mar. 2016.
2. Bradley, David F., Julie J. Exline, and Alex Uzdavines. "The God of Nonbelievers: Characteristics of a Hypothetical God." Science, Religion and Culture SRC 2.3 (2015): 120-30. Web.

The Moral Argument for God's Existence (podcast)

Atheists claim the God of the Bible is evil, but what makes an action good or evil? Are right and wrong simply what we all agree upon or must they originate in something bigger than humanity? In our latest series, Lenny explores what morality requires and why the existence of right and wrong means God must exist.

• The Moral Argument for God's Existence (Part 1)
• The Moral Argument for God's Existence (Part 2)
• The Moral Argument for God's Existence (Part 3)

The Gospels Had to Meet High Expectations as History

Apologists often make the claim that the resurrection is one of the most well-attested facts of ancient history. Some of this is due to the fact that the resurrection account is recorded in multiple independent sources which includes the Gospel accounts. Further, scholars have argued that the Gospel accounts count as a very specific kind of ancient historical genre; they are written as biography.1

Sometimes skeptics will grant the fact the Gospels were written to be taken as a historical record, but they don't believe that's enough. They will assume that history two thousand years ago meant a very different thing than what we mean today. History was basically propaganda where anyone could claim anything.

While it is true that those in power had the ability to shape events in a more positive light, it is far from the case that the ancient audiences didn't care about the truth in historical reporting. In fact, quite the opposite is true. Writings that claimed to be reporting historical events had very specific criteria of recounting what people who were there actually experienced and they should record those experiences as accurately. I'll take a look at each of these in turn.

History was supposed to report what people saw

Were ancient people more gullible and ignorant than people of today? Not necessarily. Just because cultures of the past may have had misinformed or perhaps what we would consider backwards views on matters dealing with science, it doesn't follow they would hold backwards view on everything. Such assumptions are a kind of chronological snobbery.

The fact is ancient historians held to their peers to high standards when recording historical events. Samuel Byskrog, whom Richard Bauckham quotes, explains how the people who were there and could personally recount the event being recorded were consider the most reliable sources, since they weren't hearing about events second or third hand. He writes:

The ancient historians – such as Thucydides, Polybius, Josephus, and Tacitus"were convinced that true history could be written only while events were still within living memory, and they valued as their sources the oral reports of direct experience of the events by involved participants in them. Ideally, the historian himself should have been a participant in the events he narrates"as, for example, Xenophon, Thucidides, and Josephus were"but, since he could not have been at all the events he recounts or in all the places he describes, the historian had to also rely upon eyewitnesses whose living voices he could hear and whom he could question himself.2

History was supposed to be accurate

Beyond looking for first-hand reports, historians would also police each other – just like today. While the peer review process wan't as developed, there was certainly n exchange between historians when one thought the other was being less than accurate or trying to push an intentionally biased account. Craig Keener states, "Historians harshly criticized other historians whom they accused of promoting falsehood, especially when they were thought to exhibit self-serving agendas." 3

One such example form ancient history is how the Greek historian Polybius dressed down Timaneus, another historian, on what Polybius shows as clear mistakes in his report of Africa. He writes:

No one can help admiring the richness of the country, and one is inclined to say that Timaeus was not only unacquainted with Africa but that he was childish and entirely deficient in judgement, and was still fettered by the ancient report handed down to us that the whole of Africa is sandy, dry, and unproductive. The same holds good regarding the animals. For the number of horses, oxen, sheep, and goats in the country is so large that I doubt if so many could be found in the rest of the world, 4 because many of the African tribes make no use of cereals but live on the flesh of their cattle and among their cattle. 5 Again, all are aware of the numbers and strength of the elephants, lions, and panthers in Africa, of the beauty of its buffaloes, and the size of its ostriches, creatures that do not exist at all in Europe while Africa is full of them. Timaeus has no information on this subject and seems of set purpose to tell the exact opposite of the actual facts.(Emphasis added.)4

Polybius goes on criticizing Timaneus' account simply because he offers a false report, but he wasn't the only historian to believe in standards. Even Pliny the Younger, who wrote at the same time the Gospels were being written, thought history should be done with "fidelity and truth"5

Dismissing historical records as unreliable simply because they are old is irrational. Ancient cultures well understood truth from a lie and they wrote history because they wanted to preserve what really happened. The Gospels fit into a genre where truth mattered. Certainly, that doesn't mean everything recorded in every ancient account is true; false perceptions, witnesses would color the truth, and interpreting events so Caesar looked good did happen. But one cannot simply waive one's hand and discount the Gospels because they are old and therefore they could pass fantastic stories on to an uncritical audience. That's simply not the world in which the Gospels were written.

References

1. See Craig Keener's discussion on this in The Historical Jesus of the Gospels, 74-84.
2. Bauckham, Richard. Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony. Grand Rapids, MI: William B. Eerdmans Pub., 2006. Print. 8-9.
3. Keener, Craig S. The Historical Jesus of the Gospels. Grand Rapids, MI: William B. Eerdmans Pub., 2009. Print. 96.
4. Polybius. "Fragments of Book XII." XII.3.3 Polybius • Histories. University of Chicago, 1927. Web. 14 Mar. 2016.
5. Pliny, Epistles 7.17.

The Good, the True, and the Beautiful

Is beauty something that is objective? As I speak with people today, many answer with a quick "no." "Beauty is in the eye of the beholder," they say. However, the thought may be a bit too easily dismissed. Certainly, we all would have serious questions about a person who upon observing a radiant sunset over the Grand Canyon would exclaim "Ew! That's so ugly!" There's something universal in our appreciation for the beauty of that vista.

In his book Beauty: A Very Short Introduction, Roger Scruton tackles this point. He explains:

There is an appealing idea about beauty which goes back to Plato and Plotinus, and which became incorporated by various routes into Christian theological thinking. According to this idea beauty is an ultimate value-something that we pursue for its own sake, and for the pursuit of which no further reason need be given. Beauty should therefore be compared to truth and goodness, one member of a trio of ultimate values which justify our rational inclinations. Why believe p? Because it is true. Why want x? Because it is good. Why look at y? Because it is beautiful. In some way, philosophers have argued, those answers are on a par: each brings a state of mind into the ambit of reason, by connecting it to something that it 1s m our nature, as rational beings, to pursue. Someone who asked 'why believe what is true?' or 'why want what is good?' has failed to understand the nature of reasoning. He doesn't see that if we are to justify our beliefs and desires at all, then our reasons' must be anchored in the true and the good.1

Scruton then begins exploring the question in more depth. He notes that the good and the true would never be at odds with each other, yet someone can be so charmed by a mythical account, they choose to believe it "and in this case beauty is the enemy of truth."2 However, as he unpacks just what the beautiful entails, Scruton demonstrates that real beauty is more than attraction. It goes deeper, to a deep appreciation for the thing as it is. We appreciate the sunset not because of what it can do for us, but what it is in itself. "When our interest is entirely taken up by a thing, as it appears in our perception, and independently of any use to which it might be put, then do we begin to speak of its beauty" (emphasis added.)3 Scruton defines this appreciation for the thing itself as a "disinterested interest," meaning we are disinterested in what they thing can do for us, but what it's intrinsic essence is. In this sense, the sunset is truly beautiful while a myth is not. The myth is a false beauty, for it is not true, it's intrinsic essence is built upon falsehood.

There is much more that I could write in this regard, but I will leave it to those interested to grab Scruton's book and explore the ideas further. I do think, though, that the case for the beautiful to be placed beside the true and the good as objective ultimate categories is compelling. As such, we should understand that just as the good and the true are rooted in an all-good and all-truthful God, the ultimate grounding of the beautiful would too be found in a God whose nature is the source of all beauty.

References

1. Scruton, Roger. Beauty: A Very Short Introduction. Oxford: Oxford UP, 2011. Print. 2.
2. Scruton, 2011. 2.
3. Scruton, 2011. 14.
Image courtesy Todd Petrie and licensed via the Creative Commons Attribution 2.0 Generic (CC BY 2.0) license.