Did the disciples invent the resurrection?
How many people
do you know that are some flavor of Christianity? In that context, I mean to paint with the absolute
broadest brush possible, any religious movement that can be appropriately
identified as Christianity. How many
people do you know are practicing Simon-ists?
Or practitioners of Bar-Kokhba-anity?
Do you know anyone who believes in Bar-Giora-ism? As an honest question, do you know who Simon bar
Giora or Simon bar Kosevah were?
They were both historical Jewish figures,
Giora was proclaimed as the King of the Jews during the First Jewish War, and
Kosevah was the messianic figure and leader of the Second-Jewish revolt. Both had followers, both were second-temple
Jews*, both were killed by Rome, and like Jesus, both are called false messiahs
in Rabbinic literature. Yet, the
followers of these messianic figures never proclaimed their messiah had been
raised from the dead. They never continued
their movements. That’s mainly because
there was no messianic expectation in second-temple Judaism for a dying messiah. Why are there no religions based on these messianic
figures? To be blunt, they died and
stayed dead. Sure, some dead people
still have a religious following from them, but not from the second-temple
period and as a fulfiller of Judaism.
Did the disciples steal the resurrection story?
This is a
trendy idea online. As has been
previously pointed out in this series, many of the dying-rising god myths, both
from Ancient Near-eastern Texts and European sources, are connected to the
seasonal cycles. There ways to explain
why things die in the autumn and come to life again in the spring. Jesus’ death, burial, and resurrection have
nothing to do with the seasonal cycle and has the backdrop of second-temple
Judaism and the Passover instead.
Moreover, a good question would be how pagan mythology that explains
seasonal cycles, repackaged as a dying and rising Messiah, convince
second-temple Jews to abandon their religion and cultural identity? As has already been established, the
disciples were not well-traveled and highly educated men. They were, for the most part, second-temple
Jewish peasants.
Keep in
mind that Churches from various backgrounds, traditions and denominations annually
celebrate Easter; however, there is no belief that Jesus just rose again last
Sunday (or next Sunday if you’re Eastern Orthodox). Easter is the remembrance of His resurrection,
a resurrection that happened once in history and doesn't happen every
year. However, as pointed out above,
many of the dying and rising gods of paganism are connected to the seasonal
cycles, and therefore, they were believed to die and raise annually.
As N.T.
Wright points out, when Paul preached Christ’s resurrection in Athens (Acts
17), he was met with mocking and misunderstanding, but no one was saying things
like, “Oh, this is a re-interpretation of X [Osiris, Attis, etc.])” (Wright, 81) . Which raises another good question, if second-temple
Jews took pagan mythologies and used them to explain away the fact that their Messiah
died, how would that get pagans to convert to a Jewish movement? Especially if it was their myths that the Jesus
followers were adapting to fit their non-Jewish dying and rising Messiah?
Finally, on
this point, early Christians believed that Jesus died, was buried and then rose
again; i.e., He returned to life, this life and returned to this world. Osiris was quite different. Egyptologist Dr.
Frankfort, who was not a Christian, explains in his book that Osiris was a god
who survived his passing through death but never returned to life (Frankfort, 185) .
Perhaps this leads to another good question, did the first-century
and second-temple Jewish followers of Jesus believe in a literal (bodily) resurrection
of Jesus? Which is the topic that we’ll take
up next week.
(* The second-Jewish revolt was 132-136 AD, and Simon ben Kosevah died in 135, both of which are after the Second-temple period since the temple was destroyed in 70 AD.)
(* The second-Jewish revolt was 132-136 AD, and Simon ben Kosevah died in 135, both of which are after the Second-temple period since the temple was destroyed in 70 AD.)
Written by Pastor Ozzy
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Works Cited
Frankfort, Henri. 1948. Kingship and the Gods: A
Study of Ancient Near Eastern Religion as the Integration of Society and
Nature. Chicago: University of Chicago Press.
Wright, N. T. 2003. The Resurrection of the Son of
God (Christian Origins and the Question of God, Vol. 3). New York:
Fortress Press.