Resurrection
- John Scoble
- Oct 10
- 11 min read
Resurrection is fundamental to Christianity.
It has been said that Christianity would not have inspired the disciples to spread the Good News if Jesus had not risen from the dead. The promise of eternal life after death is a powerful one. In this paper, my purpose is to explore the Resurrection. What is the official Christian teaching? Is there life after death? What does resurrection of the body mean? What do non-Christian religions say about resurrection? What does modern science tell us to inform our Christian tradition?
This is a herculean task for a non-theologian. So, my observations may be over-simplified.
Official Christian teaching
I will begin with my own Roman Catholic tradition. The Catechism of the Catholic Church addresses the credal statement “On the third day he rose from the dead” at paragraphs 638-658. It summarises the teachings as follows:
“Paragraph 656
Faith in the Resurrection has as its object an event which is historically attested to by the disciples, who really encountered the Risen One. At the same time, this event is mysteriously transcendent insofar as it is the entry of Christ's humanity into the glory of God. For this reason the risen Christ is not publicly visible to the world but only to his disciples, to those who came up with him from Galilee to Jerusalem, who are now his witnesses to the people.
Paragraph 657
The empty tomb and the linen cloths lying there signify in themselves that by God's power Christ's body had escaped the bonds of death and corruption. They prepared the disciples to encounter the Risen Lord.
Paragraph 658
Christ, "the first-born from the dead" (Col 1:18), is the principle of our own resurrection, even now by the justification of our souls (cf. Rom 6:4), and one day by the new life he will impart to our bodies (cf. Rom 8:11).”
This teaching relies upon a literal interpretation of the Scriptures that Jesus physically appeared to the disciples. Is it equally plausible that the appearances of Jesus were spiritual experiences that were difficult to explain, particularly 30 to 40 years after the events?
While most Christian denominations affirm some form of bodily resurrection, there are variations in interpretation and emphasis across traditions. The Catholic Church teaches the literal resurrection of the body at the end of time, but some Protestant and other Christian traditions interpret this doctrine differently — either more symbolically, spiritually, or with less detail.
Resurrections during Jesus’ ministry
The Gospels record three specific stories in which Jesus raises individuals from the dead, demonstrating his authority over life and death. Each account appears in the Synoptic Gospels (Matthew, Mark, and Luke), with slight variations.
Jairus’ Daughter (Matthew 9:18–26, Mark 5:21–43, Luke 8:40–56) in which a synagogue leader named Jairus asks Jesus to heal his dying daughter.
The Widow’s Son at Nain (Luke 7:11–17) whom Jesus revives during his funeral procession.
Lazarus (John 11:1–44) Jesus’ close friend Lazarus dies and is brought back to life
From these stories, one might reasonably conclude that each of the gospel authors was at pains to demonstrate Jesus’ power over death and his compassion for grieving people. The stories give credence to Jesus’ own resurrection and his promise to the disciples of resurrection and eternal life. On the other hand, one could conclude that the stories were written as, and meant to be understood as, metaphorical stories about new life after death rather than historical accounts of actual events.
Jesus’ Resurrection
Let’s examine the stories of Jesus’ resurrection.
In the gospel of Mark (16:1-8), Mary and Salome enter the tomb; find a young man and are reported to have told no one because they were afraid.
In Matthew (28:1-10), Mary and the other Mary approach the tomb; there is an earthquake; an angel rolls back the stone; they ran to tell the disciples; Jesus appears to them and the disciples go to Galilee.
In Luke (24:1-12), Mary, Joanna, Mary mother of James and other women find the empty tomb; two men in dazzling clothes appear; the women tell the disciples but are not believed; Peter runs to the tomb and was amazed.
In John (20:1-18), Mary sees an empty tomb; tells Peter and the one whom Jesus loved; they run to the tomb and then return home; then Mary is alone at the tomb and looks inside; she finds two angels in white; she sees Jesus but doesn’t recognise him initially; she goes and tells the disciples.
What are we to make of these accounts and the differences in the detail contained within them. Are they to be read literally or metaphorically? I am going to assume that the reader has a reasonable understanding of how the written scriptures came to be, including: the historical and cultural backgrounds of the authors, the fact that they recorded the verbal tradition at least three decades after the events; that they were written for different audiences and social circumstances; as well as the problems of translation from Aramaic to Greek and Latin. These are some of the realities of scriptural interpretation. Meaning is regularly debated by theologians. How do Christians who believe in a literal interpretation of the New Testament explain these differences?
I understand they are not accurate historical records, as we know history today. They seek to convey the radically different teaching of Jesus, the profound transformative experience of the disciples and the mystery of his resurrection. The post resurrection appearances of Jesus transformed a sad and frightened group of people into teaching zealots willing to die for their faith. Something profound and wonderful took place.
Jesus’ appearances after death
After Jesus’ resurrection, three biblical accounts describe Him appearing to people who do not initially recognize Him.
In Luke 24:13–35, two disciples are walking to the village of Emmaus when Jesus joins them, but they are kept from recognizing Him. They speak with Him about recent events, including His own crucifixion. Only after He breaks bread with them are their eyes opened, and they recognize Him—at which point He vanishes.
In John 20:11–18, Mary Magdalene sees Jesus outside the empty tomb but thinks He is the gardener. She only recognizes Him when He calls her by name: “Mary.”
In John 21:1–14, the disciples are fishing when Jesus appears on the shore. They do not recognize Him at first. It’s only after He instructs them to cast their nets, and they catch a huge number of fish that the beloved disciple realizes it is the Lord.
What are we to make of these strange events? Why was Jesus not originally recognised? Are we dealing here again with the inadequacy of the written word to explain the presence of Jesus in the hearts of the disciples rather than true physical presence? These stories suggest that the risen Jesus could be present yet hidden, and that recognition often comes through relationship, revelation, or sacramental action (like breaking bread). This speaks to the transformed nature of Jesus’ resurrected body and the need for spiritual perception to recognize Him.
In 1 Corinthians 15:44, St Paul contrasts the “natural body” with the “spiritual body”. This implies a body transformed by the Spirit, no longer subject to decay or death. Could we be dealing with a bodily existence which is different from the original human form – what some have come to call a “subtle body”. The idea of Jesus' resurrection body being like a “subtle body” has been used by some theologians and scholars, particularly in modern or mystical theology, to describe the transformed, glorified nature of Christ’s resurrected form. It refers to a non-gross, energetic or luminous body that is spiritual yet real — not entirely material as we know it, but still individual and embodied. It could appear and disappear, pass through locked doors, yet still eat and be touched. Teilhard de Chardin and Karl Rahner are among those who explored the mystery of the glorified body in ways that highlight its transcendent yet tangible nature.
St Paul’s letters
St Paul provides the earliest written canonical tradition with his letters to the Galatians written circa 48CE through to Romans circa 68CE. The first gospel, Mark, was written after 66CE.
Unlike the gospel authors, Paul’s focus is on the theological meaning of Jesus’ own resurrection and its implications for believers. He presents Christ’s resurrection as the first instalment ("first fruits") of a greater harvest: the resurrection of all believers. He emphasizes that Jesus' resurrection inaugurates a new kind of life — immortal and glorified, not merely a return to earthly life (like Lazarus). Jesus' resurrection is permanent — a new mode of existence. This is the kind of resurrection Paul says awaits believers. For Paul, resurrection is not just a miracle — it is the foundation of Christian hope.
The Gospel miracle stories, and Paul’s theology complement each other: the former show Jesus’ authority over death, the latter proclaims the ultimate meaning of that authority.
Other faith traditions
Beliefs about bodily resurrection vary significantly across religious traditions. Some affirm a literal, physical resurrection; others emphasize a spiritual afterlife or reincarnation. Here's an overview of what major faith traditions teach about bodily resurrection:
In Judaism, belief in bodily resurrection is traditional but not universal.
In Christianity, Orthodox, and most Protestant traditions teach a future general resurrection of the dead at the end of time.
Islam teaches a strong belief in bodily resurrection and final judgment.
Zoroastrianism teaches bodily resurrection. At the end of time, the dead will rise and be judged.
Hinduism does not teach bodily resurrection, but rather reincarnation. The atman (soul) is reborn in a new body, based on karma.
Buddhism focuses on rebirth and liberation. Nirvana is liberation from the cycle of rebirth.
Sikhism rejects bodily resurrection; teaches reincarnation and liberation.
Finally, atheism believes that there is no resurrection and no afterlife (note: atheism is also a form of faith).
It is perhaps worth noting that reincarnation was debated in the early church. Fourth century theologian Pelagius believed in reincarnation. He was opposed by others, including St Augustine, was denounced as a heretic and excommunicated by Pope Zosimus in 418CE.
Contemporary Science
Contemporary science, as a discipline based on empirical observation and natural laws, does not support the possibility of bodily resurrection in the literal, traditional religious sense — that is, the reanimation or transformation of a dead, decomposed body into a living, eternal form.
From a biological standpoint, death is irreversible. Once the body decomposes, especially the brain, its original state cannot be restored. Cells and tissues begin to break down within minutes to hours after death; full bodily resurrection would require reassembling vast amounts of information and material. Mainstream science therefore holds that bodily resurrection is impossible based on what we know about physics, biology, and entropy.
Nevertheless, it is worth observing that modern empirical science is not competent to speak about Christian resurrection, not because it is incompetent but because it generally limits itself to empirically verifiable reality. Theological reflections on resurrection are beyond its scope.
Philosophers tend to focus on personal identity tied to resurrection. Even if resurrection were possible, what makes “you” still you? Is continuity of consciousness necessary? If a future version of “you” were re-created molecule by molecule, would it still be you? Some contemporary theologians and scientists speculate that the resurrection of the body lies outside the scope of natural science, as it involves divine action in a new creation.
Conclusion
The Abrahamic religions of the world, claiming approximately 4.3m followers from a world population of approximately 8.2m, believe in the resurrection of Jesus and an afterlife where one’s soul and body continue to exist. Christian tradition, inspired by scripture, holds these beliefs as core tenets.
Ultimately, for the individual spiritual seeker, we are dealing with faith and mystery and therefore must accept that we cannot know with certainty. One respected friend, Kevin Liston, offers this assessment:
“Once dead, people do not come back to life. Dead people do not come out of graves nor do humans disappear into thin air. Something else is going on in the scripture narratives. That Jesus lives, after human death, means that human living is only part of the story. This is usually explained in terms of life after death in another realm of existence. In fact, there is only one realm of existence, and we already live in it but our ability to perceive the whole reality is limited by our human condition. The real universe of life (or of ‘being,’ as philosophers would say) is much larger and more extensive than what we can humanly know or experience. It is not that we go from one world to another at human death but that we are transformed in a way that enables us to participate in the same total universe in quite a different way. The revelation of resurrection is the realisation and discovery that life does not end with human death. It is becoming aware of a greater universe of life, a larger reality.”
What does your conscience tell you about the resurrection? Is it worth pondering the mystery that is resurrection? If Kevin is right, we should stop worrying about a next life and just focus on being the best person we can be in the one we are living now.
Questions for reflection
How do you choose to interpret the Scriptures regarding Jesus’ resurrection and the promise of resurrection of the body?
Do you think the resurrection is physical, metaphorical or metaphysical?
How does that influence your worldview and the way you live your life?
FAQs - Searching for Resurrection
Did the resurrection really happen?
From a historical standpoint, it cannot be proven like a scientific event. However, many scholars point to the empty tomb tradition, the personal transformation of fearful disciples into bold witnesses, and the early proclamation of resurrection as strong historical indicators that something extraordinary happened. For believers, it is accepted as the central act of God in history. It justifies personal transformation and guides conscious living.
Source: John Scoble, A St Lucia Spirituality perspective
Were the appearances of Jesus after death hallucinations or visions?
Hallucinations are usually private and subjective, but the resurrection appearances are reported as shared spiritual experiences by groups (e.g. the Twelve, 500 at once as in 1 Corinthians 15). The accounts also describe physical interactions such as eating and touching, which go beyond typical visionary phenomena. They often involved spiritual experiences and healing energy.
Source: John Scoble, A St Lucia Spirituality perspective
Why is resurrection considered proof of Jesus divinity?
In Christian theology, resurrection vindicates Jesus’ identity and message. It is seen as God’s confirmation that Jesus is not only a prophet but the Son of God. Paul writes that Jesus was “declared son of God with power by his resurrection from the dead” (Romans 1:4). For believers, the promise of eternal life provides a purpose for life and inner peace.
Source: John Scoble, A St Lucia Spirituality perspective
What does resurrection mean for life after death?
The resurrection means death is not the end: just as Jesus was raised so too will humans be raised to life with God. It offers hope of eternal life, transformation beyond death, and the assurance that love and life ultimately triumph over suffering and mortality. It also provides a reason for integrating spirituality into daily life.
Source: John Scoble, A St Lucia Spirituality perspective
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About the Author - John Scoble
John's journey began in the heart of a traditional Roman Catholic family in Sydney, where he was raised with steadfast faith and reverence. Now residing in the serene surroundings of St Lucia, Brisbane, alongside his beloved wife, John finds solace and inspiration in the tranquil rhythms of life. With four adult children and a cherished grandchild also calling Brisbane home, John's family is his anchor, providing love, support, and a sense of belonging.
While spirituality has always been a cornerstone of his life, it was three transformative events in 2012, including a sacred pilgrimage to the Holy Lands, that ignited a profound shift in John's spiritual trajectory. Embracing retirement as an opportunity for deeper exploration, John immersed himself in extensive reading and soulful reflection.
Over the course of a decade, this journey of self-discovery has led John to reevaluate and transcend many of his traditional beliefs, embracing instead the timeless wisdom and cosmic perspective inherent in Christianity. Influenced by luminaries such as St. Francis of Assisi, St. Teresa of Avila, and Richard Rohr, John's spiritual evolution has been marked by a deepening resonance with the essential truths of his faith and a profound connection to the divine unfolding within and around him.
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