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Jesus’ resurrection is at the very core of the message preached by His disciples. As C.S. Lewis states, for
them to “preach Christianity meant primarily to preach the Resurrection.”1 The apostle Paul was very clear on
this point when writing to the church in Corinth. Not only did Paul center on the value of the resurrection for
believers, but he highlighted what Christianity would look like without this event. According to Paul, if Christ had
not been raised from the dead, our sins would not have been forgiven (1 Cor. 15:17); he similarly argued that the
Christian faith would be futile (v. 13) and that we should be pitied above all others (v. 19). A more powerful state-
ment regarding the importance of this occurrence is difcult to imagine.
The New Testament’s view of the resurrection’s signicance and its effects should also encourage believers
to be familiar with its historical and practical applications. Its historical evidence grounds the Christian’s claims
in the real world and reveals God’s activity. So for the Christian, the resurrection is more than just a historical
event that one accepts on rational or historical grounds. It does not stop there. The practical outworkings of this
foundational tenet are numerous and cover virtually every aspect of theology as well as the everyday features in
the life of the believer.
This essay will begin by highlighting historical evidence for Jesus’ resurrection. Then we will consider how this
event inuences the present lives of believers.
The Resurrection: Grounded in History
Understanding some of the core historical data surrounding the resurrection will provide grounding for this
watershed Christian event. The New Testament does not shy away from setting forth several key details. These
well-evidenced facts are so strongly attested that both believing and nonbelieving scholars are virtually unanimous
in recognizing and accepting them.2 Due to space limitations, we will be able to present briey only a few of these
considerations.
First, Jesus’ death by crucixion is a prerequisite for any consideration of Jesus’ resurrection. The crucixion
is easily one of the most secure historical facts of the New Testament. Many reasons account for the scholarly
unanimity on this point.
Jesus’ crucixion is reported in a plethora of independent sources from both Christian and non-Christian au-
thors. Scholars, including skeptical ones, have counted approximately a dozen relevant sources that attest to the
occurrence of this event.
Additionally, the crucixion is not something that the earliest believers would have invented. In 1 Corinthians
1:23, Paul highlights this very point, acknowledging that this event is a stumbling block to the Jews and foolish-
ness to the Gentiles. According to Deuteronomy 21:23 (cf. Gal. 3:13), Jews believed that those who were hung
A Teaching Quarterly for Discipleship of Heart and Mind
C.S.Le w i S i n S t i t u t e
K
nowing
D
oing
&
From the Spring 2016 issue of Knowing & Doing:
The Resurrection of Jesus Christ
as Christianity’s Centerpiece
by Benjamin C. Shaw, Student Fellow,
and Gary R. Habermas, Ph.D.
2The Resurrection of Jesus Christ as Christianity’s Centerpiece
on a tree (including crucixion victims) were cursed by God. For the Gentiles, it was foolishness to worship a man
who had suffered such a dishonorable death, normally reserved for the worst criminals.
Then look at the scene itself. David Strauss, a radical liberal commentator of nineteenth-century Germany,
famously argued that it would be almost unthinkable for someone to believe that Jesus could have somehow
survived the crucixion process, revived in the tomb without medical assistance or sustenance, and rolled away
the heavy stone from the tomb entrance—all after having been severely beaten. Then He would have had to walk
a distance on feet that had just been pierced through with nails, not to mention His side wound, administered to
secure His death.
What would Jesus have looked like when the disciples rst saw Him? In His desperate need for medical atten-
tion, including cleansing His wounds, He probably would have been limping badly, looking pale, sickly, sweating
heavily, as well as slumped over and clutching His wounded side. He probably would have reopened at least
some of the wounds that would then have bled again through His garments. In this horrible shape, He could have
convinced the disciples that He was just barely alive, but denitely not that He had conquered the grave and was
alive forevermore in a newly resurrected body! In short, He
would have been alive but absolutely not as the resurrected
Prince of Life!3
Had this swoon scenario taken place, the disciples would
have more likely procured Jesus a physician rather than pro-
claiming Him the resurrected Lord! To summarize this crucial
distinction: if Jesus was barely alive, anyone could quickly
tell that He had absolutely not been victoriously resurrected.
Without the resurrection, there is no Christianity. In short,
the swoon or apparent-death hypothesis would never have
given rise to the resurrection teaching. Conversely, Jesus
must truly have been dead, for Christianity wouldn’t have been
birthed from the apparent-death hypothesis.
Second, there are numerous independent texts4 that attest
to the disciples’ eyewitness experiences. In this article, we will
limit ourselves to the most important one: 1 Corinthians15:3ff. Paul begins this famous chapter on the resurrection
by reminding the Corinthians of what he “delivered” to them as of “rst importance” during his visit in the early 50s
AD. Most scholars believe that Paul recites here an early Christian creed or tradition that begins with verse 3. It
provides a list of some of those who saw Jesus: Peter, the twelve, the ve hundred, James the brother of Jesus,
and all the apostles.
Third, scholars largely agree that Paul received this tradition during his trip to Jerusalem just three years after
his conversion. In Galatians 1:18–19 Paul describes meeting Peter and Jesus’ brother James (both of whom are
named in the creed). Scholars are also agreed that this tradition was almost certainly in existence prior to Paul’s
conversion. As such, dating Paul’s appearance on the road to Damascus to about two years or so after Jesus was
crucied, the tradition would be earlier still, with Paul’s reception of it generally being dated to within ve years
after Jesus’ death. This is an incredible source of information from very soon after the event itself, attesting to the
eyewitness experiences, by both individuals and groups, of the risen Jesus.
Fourth, James the skeptical brother of Jesus was converted after he was sure that he had also seen the risen
Jesus. There are a number of reasons for scholars’ acceptance of this event. James’s skepticism is attested by
more than one independent gospel source, in Mark (3:21; 6:2–6) and again in John 7:5. Further, Mark’s gospel is
usually viewed as the earliest. That Jesus’ own brothers did not believe in Him is obviously another embarrassing
fact, yet it was included because it was historically accurate.
Given James’s prominence in the early church, it is unlikely that his skepticism would have been invented from
scratch, due to its highly counterproductive nature. Nonetheless, James became a “pillar” of the early church in
Jerusalem, and Paul records Jesus’ appearance to him in 1 Corinthians 15:7. Critical scholar Reginald H. Fuller
found the arguments surrounding James’s conversion to be so strong that he wrote, “It might be said that if there
3The Resurrection of Jesus Christ as Christianity’s Centerpiece
were no record of an appearance to James the Lord’s brother in the New Testament we should have to invent one
in order to account for his post-resurrection conversion and rapid advance.”5
Fifth, the early church persecutor, Paul, was likewise converted when he was convinced that the risen Jesus had
appeared to him. Paul provides us with his own accounts of his conversion, as he was transformed from terror-
izing the church to being a committed follower of Jesus and martyr for his faith (1 Cor. 9:1; 15:8–10; Gal. 1:12–16,
22–23; Phil. 3:6–7). In addition to Paul’s own writings, Acts recounts his conversion three separate times (Acts
9:1–19; 22:3–16; 26:9–20). This means that the report of Paul’s conversion comes from another eyewitness, as
well as an early and independent source. Additionally, both Paul and Acts describe the various persecutions that
he subsequently endured as a result of his conversion (e.g., 2 Cor. 11:23–29; Phil. 1:12–14; Acts 13:50).
For these reasons, among others, the overwhelming majority of scholars from diverse theological backgrounds
think that these ve facts are historically secure. Naturalistic theories such as Jesus’ apparent death have con-
sistently failed to adequately account for these points. Jesus’ resurrection is supported by exceptionally strong
facts, and this should encourage Christians to grow and be
condent in their faith.
Believers: Grounded in the Resurrection
Established on a powerful historical foundation, how should
these events inuence the lives of believers today? The res-
urrection of Jesus is not simply a historical reality to be intel-
lectually afrmed (cf. James 2:19). The event has dramatic
consequences—existential and practical effects—in both the
present and the future. Here we will address a few of these
effects to demonstrate why Christians today can live a life that
is encouraged and empowered by Jesus’ resurrection.
One critically important aspect of Jesus’ resurrection is this:
without it, forgiveness of sins would not be a reality (1 Cor.
15:17; cf. Rom. 4:25). The forgiveness that Christians receive
is based on the gracious act of God in and through Jesus. Another consequence is that this grace should be
likewise extended through us into the lives of other believers (1 John 4:19–21).
Another benet of Jesus’ resurrection is hope both in this life and in the future. Peter explains that, because
of the resurrection of Jesus, we are able to rejoice even in the midst of persecution (1 Pet. 1:3, 6–7)! Knowing
Peter’s own testimony of suffering puts teeth in this admonition. But there’s even more here. Jesus’ resurrection
also secures our future inheritance, and no one can take it away from us (1 Pet. 1:3–5, 8–9)! As Paul also points
out in many texts, Jesus’ resurrection ensures the believer’s afterlife.6 Thus, as there is condence in Jesus’ res-
urrection, so too should there be condence in our future resurrections.
Accordingly, as Peter pointed out, Christians never live for the future world alone, but Jesus’ resurrection brings
meaning into the present as well. Don’t believe the adage that Christians are so heavenly minded that they are of
no earthly good. In fact, it is precisely because Jesus died and rose again from the dead that the present life is
anything but trivial or inconsequential. As C.S. Lewis commented, “If you read history you will nd that the Chris-
tians who did most for the present world were just those who thought most of the next.”7
One helpful example of the radical nature of this message can be seen in one of Paul’s most graphic thoughts.
Apart from eternal life, he claims, the most sensible philosophy is “Let us eat and drink, for tomorrow we die” (1 Cor.
15:32 NKJV)! Paul seems to be pointing out that, if it were not for the eternity that is secured by Jesus’ resurrec-
tion, our ethical life in the present would be reduced to living for the moment’s enjoyment. But Jesus’ resurrection
is what grounds our ethics; it is the reason and motivation for our good behavior. For if the dead are not raised,
then we should stop meeting the needs of others and concentrate only on ourselves and how we can enjoy life to
the fullest! Admittedly, there is a huge difference between these two modes of living.
But since Jesus was raised from the dead and God will raise believers as well, Paul is able to count all other
things as rubbish for the sake of keeping his eyes on the prize, knowing and pursuing Jesus all the way into eternity
4The Resurrection of Jesus Christ as Christianity’s Centerpiece
(Phil. 3:7–11; 1 Cor. 9:24–27). The apostle knows that the sacrices and persecutions he endured are far surpassed
by the glory and quality of life that are to come (Rom. 8:18; 2 Cor. 5:8; Phil. 1:21–23).
Other examples of living our present lives to the fullest are drawn from the close of Paul’s resurrection chapter,
1 Corinthians 15. He commands us to remain “steadfast, immovable” (15:58 NKJV). Christian beliefs comprise the
best-grounded, practical, and emotionally satisfying worldview anywhere. We have no excuse but to persevere in
our faith, without wavering toward any other options.
In the same verse, Paul also explains that our work in the Lord is not in vain (15:58). To illustrate how practical
this is, in the very next verses he is collecting funds to assist impoverished believers (16:1–4). Here he is applying
his own hierarchy of giving, expressed in Galatians 6:8–10. Though there are different views among believers
on this particular subject, elsewhere Paul seems to say that our work for the Lord after salvation will be further
rewarded in eternity (1 Cor. 3:8, 14–15). In all these instances, our labor is presented as being not in vain!
Further, this future hope provides a present comfort. Suffering, pain, and death are a reality in this world, and
Scripture does not teach that believers are exempt. While we still grieve at the loss of loved ones and friends, the
promise of resurrection ensures that we do not have to grieve as do those who do not live in the hope of eternal
life (1 Thess. 4:13–14). There is indeed a huge difference between grieving with hope and grieving without hope.
We know that what happens in this world is not the last word, as God will “wipe away every tear” and will remove
all death, mourning, crying, and pain (Rev. 21:4 NKJV). What an encouragement, knowing that as believers our
tribulations in this world are only momentary in the light of eternity (2 Cor. 4:16–18).
Meditating on the truth of the resurrection and eternal life by bringing them to the center of our thinking can help
us act now in light of their reality. Adopting an eternal perspective can reorient our entire lives if we allow it to do so.
By concentrating on the historicity of this past event and looking ahead toward eternal life, we can live a life that is
wonderfully full of meaning and fullment in the present and the future. Thus the resurrection is not just an isolated
past event without relevance; it is an occurrence that offers help now even as it provides hope for the days ahead.
Conclusion
In 1995 the Habermas household watched helplessly as the wife and mother of that home lay dying of cancer
that would claim her life just days later. At one point a graduate student inquired, “Where would you be now if it
were not for the resurrection of Jesus?” That brief but gripping question spawned rich soul searching and medita-
tion on the power of this event.
We have many evidences of the resurrection of Jesus that are noted by a wide array of theological scholars,
providing condence in its historical reality. As the grounding for all of Christian theology and faith, its signicance
ought to be integrated practically within the lives of those who follow Jesus today.
So the fact of Jesus’ resurrection exhibits signicant effects on our history, in our present theology, and in the
future lives of believers. This event provides the hope of eternal life, which then reaches backward and inuences
our present lives with transformative power to work and minister in our world. Instead of a life that ceases with
death, we have the promise of the One who defeated death that those who have followed Him will do the same for
eternity. Like turning a many-faceted diamond in different directions, the resurrection sheds light on truth, produc-
ing an entire host of applications.
As C.S. Lewis once observed,
The New Testament writers speak as if Christ’s achievement in rising from the dead was the rst event of its kind in
the whole history of the universe. He is the ‘rst fruits’, the ‘pioneer of life’. He has forced open a door that has been
locked since the death of the rst man. He has met, fought, and beaten the King of Death. Everything is different
because He has done so. This is the beginning of the New Creation: a new chapter in cosmic history has opened.8
v
5The Resurrection of Jesus Christ as Christianity’s Centerpiece
Notes
1 C.S. Lewis, Miracles (1947; reprt San Francisco: HarperOne, 2015), 234.
2
For an accessible sourc e that goes into greater depth on some of these facts, see Gary R. Habermas and Michael Licona, The Case for the
Resurrection of Jesus (Grand Rapids: Kregel, 2004).
3 David Strauss, A New Life of Jesus, two vols. (London: Williams and Norgate, 1879), 1:408–12 (esp. 412).
4
Reginald H. Fuller, The Formation of the Resurrection Narratives (1971; reprt. Philadelphia: Fortress, 1980), 37. Fuller says that it is clear that the
disc iples had real expe riences, characterize d as ap peara nc es or vis ions of the rise n Jesus. Whet he r these are expla ined natur ally or supern atura lly,
this experience “is a fact upon which both believer and unb eliever may agree.”
5 Ibid.
6 See Rom. 8:11; 1 Cor. 6:14; 15:20–23; 2 Cor. 4:14; 1 Thess. 4:14. In addition to Peter and Paul, other texts include Mat t. 12:38– 40; John 14:19;
Acts 4:2, 33; 1 John 3:2.
7 C. S. Lewis, Mere Christianity, (New York: The MacMillian Company, 1953), 104.
8 Lewis, Miracles, 2 3 7.
Gary Habermas is Distinguished Professor of Apologetics and Philosophy and chairman of
the department of philosophy and theology at Liberty University in Lynchburg, Virginia. He
holds a Ph.D. (1976) from Michigan State University in History and Philosophy of Religion and
an M.A. (1973) from the University of Detroit in Philosophical Theology. He has specialized in
cataloging and communicating trends among scholars in the eld of historical Jesus and New
Testament studies.
Habermas has authored or co-authored 35 books on religious and philosophical subjects, and
published numerous articles and reviews.
Habermas was married to Debbie for 23 years until her death from cancer in 1995. He then married
Eileen. Between them they have seven children and eleven grandchildren.
Benjamin Shaw is a Student Fellow, Theology and Apologetics, Liberty University.
Recommended Reading
This is an accessible, comprehensive, and persuasive resource providing detailed
evidence for the resurrection of Jesus. It also demonstrates how to share the material
clearly, honestly, and denitively.
Gary R. Habermas and Michael Licona, The Case for the Resurrection
of Jesus (Kregel Publications, 2004)
6The Resurrection of Jesus Christ as Christianity’s Centerpiece
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2016 C.S. LewiS inStitute, Discipleship of Heart and Mind
In the legacy of C.S. Lewis, the Institute endeavors to develop disciples who can articulate, defend, and live faith in Christ through personal
and public life.