As it happens every Easter season, various scholars and skeptics weigh in on whether or not Jesus was actually raised from the dead. One of Bart Ehrman’s latest book, How Jesus Became God, is a case in point. Writing as a historian, he questions many of the gospel remembrances of the events surrounding the crucifixion and resurrection of Jesus. His conclusion is that the gospels are not reliable, historical witnesses. But is this really the case?

A careful reading of the four evangelists’ remembrances of the resurrection does indeed reveal many different emphases and details. The Gospel of Matthew, for example, tells us that a great earthquake occurred as an angel of the Lord descended and came and rolled away the stone and sat upon it. The Gospel of Mark, on the other hand, tells us that a young man sitting at the right, wearing a white robe was inside the tomb to announce Jesus’s resurrection. The Gospel of Luke tells us that two men suddenly stood near the women in dazzling apparel and John’s Gospel reports the discovery of the linen wrappings abandoned in the empty tomb.(1)

There are many other differences in the retelling of the resurrection appearances of Jesus, and this should be expected from different testimony. No two people report exactly the same details about any event or happening! But there is one feature that is the same in all four gospel testimonies: the resurrection announcement is made first to the women who followed Jesus (Matthew 28:1; Mark 16:1; Luke 23:55-24:5; John 20:1). Many reasons have been offered as to why women serve as the immediate witnesses to the resurrection: the women stayed with him through the crucifixion, so he appeared first to those who stuck with him to the last; women traditionally carried out the burial rituals in first century Judaism, so they were witnesses by default. Others suggest that the first women witnesses represent Jesus’s elevation of the status for women of the first century and for women in general.

While all of these are plausible, historical reasons, there is another strategic, indeed, apologetic reason why the women were the first witnesses. In the first century, the testimony of women was not counted as credible. In both Josephus, the first century Jewish historian, and the Talmud a woman’s testimony is considered unreliable at best. “But let not the testimony of women be admitted, on account of the levity and boldness of their sex…since it is probable that they may not speak truth, either out of hope of gain, or fear of punishment.”(2) The Talmud states that “any evidence which a woman [gives] is not valid (to offer)….This is equivalent to saying that one who is Rabbinically accounted a robber is qualified to give the same evidence as a woman.”(3) No man in the first century would give credence to a woman’s testimony.

Continue reading Ravi Zacharias Ministry – Easter Skeptics →

At a late night dinner in Colombo last month, my colleague and I were hosted by a loving young Sri Lankan couple and their cricket-loving lad. Conversation, calamari, caramel custard, and coffee was enjoyed well into midnight at the Cinnamon Grand—a delightful combo that’s etched forever into our memories.

My visits to Colombo have always been heart-warming. Lovely people, luscious land, and languid mood. But there’s so much more to this people and to this place that fascinates me. Thirty brutal years of sweat, blood, and tears. Thirty years of an ugly civil war. Thirty years of fear, hurt, and pain. Thirty years of despair that ended in 2009.

In my visits, I’ve had the privilege of interacting with young and old Sri Lankans: those who have been in the thick of all that transpired in those thirty ghastly years. I’ve also spoken to the ones born during that era, growing up in the midst of impending danger, in the very heart of chaos, in the hearing and sight of bomb blasts. And I have also been honoured to know the likes of our young cricket-loving host, born in an era of peace—or so we thought. The innocence in my little friend’s face, the aspirations in his heart to be a national cricketer in the Sri Lankan squad, and the light in his eyes at the dessert counter are all still fresh in my eyes. I was so happy that this little child didn’t have to go through what his parents did.

But all of this came crashing down when I learned that the tenure of peace was just a mere, ten years.

The Cinnamon Grand was one of the eight blast sites. Across this priceless jewel in the Indian Ocean, on Resurrection day, eight sites were chosen for destruction, the majority of which were churches. On the very day that the worldwide church celebrates the joyous triumph of life over death and good over evil, bomb blasts and killings, conspiracy and treachery, sorrow and pain, agony and mourning made a mockery of God’s gift of forgiveness and salvation to all of humankind. Almost three hundred were killed and about five hundred more injured.

Continue reading Ravi Zacharias Ministry – The Sting Of Death →

In the 70s and 80s when death squads were operating in countries of South and Central America, a liturgy emerged in the church by which Christians dramatically enacted faith amidst the pervasive fear perpetuated by the imagination of the nation state. Where death squads spread fear by “disappearing” those bodies that stood in their way, the church saw the resurrection of Christ and his own fatally wounded and “disappeared” body as a dramatic counter-narrative of resistance. Thus, at the liturgy, someone would read out the names of those killed or disappeared, and for each name someone would call out from within the congregation, presente, “Here!”

My work brings me face to face with many who would meet this liturgical act with a dismissal of some sort. It might be a hostile dismissal or simply one expressing doubt or dismay. Like words of comfort at a difficult funeral, while the sentiment might be needed, it will not undo what has been done. Here, the objection from a place of cynicism is not unlike the one from sorrow: The death squads were hardly deterred by this communal act of rallying around a consoling word. Bodies were—and are—still disappearing. These names were the names of people actually lost. On this, determined atheists, material humanists, and despairing Christians might agree: In a heartbreakingly real sense, the disappeared were most definitely not presente.

We might think similarly when we consider the Holocaust or the Rwandan genocide or Easter church bombings—or any number of stories of the displaced or tragically lost that sadly do not make their way into our attention spans or news feeds. It is not hard to tend to the imagination that tells us that the “disappeared” belong to a group that will never stop growing. It is an imagination that seems sympathetic and human, and in some important ways it is. The nameless lives wasted, violently cut short, are buried and gone. But whether confessed in sorrow or cynicism, the assumption behind this imagination is that the dead can be buried once and for all and forgotten.

What the churches facing the death squads seemed to understand better than most of us is that Easter proclaims something entirely to the contrary. The violence and death that made Jesus “disappear” did not stand. He would not be buried once and for all and forgotten. In the aftermath of another bloody Easter Sunday, I suspect our Sri Lankan brothers and sisters hold the same conviction. The resurrected presence of the once disappeared Jesus proclaims many things to this wounded world, but this is perhaps the most shocking of all. The cultural notion that human value can be extinguished by death and violence was irreversibly shifted by Easter. The pervasive imagination that insists there are some lives that are expendable was upended by the shocking return of the one they tried to silence. The injustice and apathy that perpetuate this imagination stand vehemently convicted. The gospel of the resurrection proclaims that God holds on to the lives of all the departed, that injustice and apathy will not have the last word, and the dead and disappeared are never forgotten.

In my own liturgical tradition, during the season of Lent as the church prepares for the feast of Easter, there is a practice called “burying the hallelujahs.” We refrain from saying hallelujah during Lent, hallelujah being an ultimate expression of rejoicing that means “God be praised.” For the forty days of Lent we are invited instead to remember our deaths, to call to mind our need, our sin, our apathy, our complicit disinterest in the disappearance of others. During Lent, we fast as a means of preparing ourselves for the promise that hunger itself will one day be satisfied. We mourn with the world, with the church far and wide, and we challenge ourselves to sit with those struggling under silencing injustice and violence, with those we forget and treat as if expendable. Last Lent, as we learned of the deadly bombings that targeted Coptic Christian churches on Palm Sunday, I was thankful for the burying of our hallelujahs and a ready language to lament with brothers and sisters I will never meet but with whom I grieved. Lent reminds us that God was buried and that we, too, will be buried, that death comes before life, and that before there is rejoicing, Jesus grieves with those who grieve. We don’t bury the hallelujahs in cynicism or despair. We bury them because this is precisely where Easter itself begins: in grief and darkness with those easily overlooked, with those disappearing and those disappeared. For Jesus himself was one of them.

When Mary arrived at the tomb on Easter morning only to be told that the body of Jesus body was missing, she was distraught at his disappearance. She at first could not see resurrection; she saw emptiness. I imagine her grief was not unlike the mothers of missing sons during the reign of the death squads or the mothers and fathers of Alexandria and Tanta who lost children in worship on Palm Sunday last year. It was not enough that they violently killed him; they disappeared him.

But then the body of the resurrected Jesus was suddenly standing before her. The one who leaves no human soul in nameless and forgotten oblivion spoke Mary’s name aloud and she realized that he was there. Presente. In the midst of her devastating encounter with darkness, he is there in the midst of it. And his presence undoes the fixtures of fear and violence that continue to say there are some bodies that don’t matter, showing us not only how to die but how to rise and how to live. This darkness shall not overcome. Not in Golgotha. Not in South America. Not in Sri Lanka. Presente.

Jill Carattini is managing editor of A Slice of Infinity at Ravi Zacharias International Ministries in Atlanta, Georgia.

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