THE GENERAL RESURRECTION OF THE DEAD IN THE SYNOPTIC GOSPELS (2012) (original) (raw)
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The general resurrection of the dead in the synoptic gospels
Franciscanum, 2022
The aim of this paper is to analyze the idea of general resurrection of the dead at the end of times in the synoptic Gospels. We intend to clarify whether this concept can be interpreted as a transposition of the parallel belief contained in some intertestamental writings, or if the singularity of the religious experience expressed in the synoptic Gospels establishes an inexorable moment of discontinuity with the previous apocalyptic framework, making it impossible to understand this doctrine on the sole basis of its Jewish precedents. In order to accomplish our goal, we shall first study the general resurrection of the dead in the Q source, the references to this notion in the gospel of Mark, and its meaning in both Matthew and Luke. We will exclude from our treatment all the topics related with the resurrection of Jesus, and we will be focused on the explicit mentions of the doctrine of the resurrection of the dead as such. Since implicit beliefs are always difficult to assess, especially in the context of eschatological ideas, in which vagueness and absence of a systematic effort of exposition often prevail, we will not allude to other synoptic passages which have been regarded as potential expressions of the doctrine of the resurrection of the dead at the end of times.
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After Christ's death upon the cross, the gospel of Matthew is the only one that preserved a tradition about the opening of the graves and the resurrection of the saints (Mt 27:51-54). According to context, this resurrection of the Old Testament saints diverges from the concept of Christ as the beginner of the general resurrection. The article scrutinises the history of interpretation in patristic literature, modern commentaries, and the ideas of resurrection in early Judaism and Christianity. The author argues that here the gospel may preserve an ancient tradition about the victory of the Messiah which was further corrected to converge with the post-easter tradition about Jesus who was resurrected after three days.
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A number of propositions are defended: (1) Christianity became widespread among Hellenized populations in the Roman Empire in the early centuries (standard demographic and social-scientific studies are presented). (2) Such populations would have been open to accepting the proclamation of a physically resurrected Lord based on the fact—contrary to the consensus—that such populations exhibit a diverse array of beliefs in vitality after death (a number of studies are brought together alongside ancient evidence). (3) The Gospel of Luke is the most “Greek” of the Gospels (this is defined and discussed), and has as its unique emphasis the expressly physical nature of Jesus’ resurrection in its resurrection narrative (a linguistic analysis of Luke 24 is provided). I suggest that the Gospel of Luke may have thus had a special purchase among an audience uniquely “fit” to its content, and that a number of inferences can be drawn regarding the acceptance of the Christian proclamation of physical resurrection among Hellenized populations beyond the merely social aspects of the movement.
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This article explores the content and the context of some key Old Testament passages that speak of the resurrection of the body (Is 25:8, Ez 37:1-14 and Dan 12:1-3). The results are then compared to the teaching of the New Testament about the end-time resurrection. In a third step, the article explores how the earliest church came to understand Jesus’ bodily resurrection as the first instance of the end-time resurrection and which implications his resurrection has according to the New Testament. The article concludes with some practical reflections on the meaning of the hope of bodily resurrection for the Christian life and witness today.