It is clear in every version of the Bible you read – God knows everything. Jesus went as far as to say to His disciples, “... for your Father knows what you need before you ask Him.” As Jesus continued teaching, He contended that prayer was not an attempt to inform God. Since that is so, then why bother to pray if God knows everything?
The question strongly implies that prayers are addressed to Someone who has the ability to hear and has the foresight to know the desires of the person praying. In other words, prayer is not simply a mere speech or soliloquy, an exercise in therapeutic self-analysis, or a religious recitation. Prayer would seem to be an attempt to communicate with an intelligent deity – not an inanimate object.
Elijah illustrated that very well in the Old Testament. He challenged the worshippers of Baal to call on their gods to provide fire. There is no evidence that those gods even heard the passionate prayers. For hours the prayer warriors met all the conditions of sincere prayer. What a contrast – when Elijah prayed, he used only sixty Hebrew words and his God responded.
Although Elijah knew that His God knew every detail of what was happening, it was still necessary for him to pray. It would then seem obvious, that when one prays, it is more than merely requesting something from God.
There are at least five reasons why Christians bother to pray. Firstly, because prayer is the channel God chose, for requests to be made to Him. My children can reach me using different means of contact. Prayer is different. Paul reinforces this point in his letter to the Philippians, “... but in everything, by prayer and petition, with thanksgiving, present your requests to God” (Philippians 4:6).
Secondly, prayer is a response to God’s invitation. I pray because God invites me to do so. I find it much easier to respond to an invitation from someone who loves me. “Seek the Lord,” says Isaiah, “while He may be found; call on Him while He is near” (Isaiah 55:6).
Like Isaiah, Jeremiah quotes the Lord as saying, “Call to Me and I will answer you and tell you great and unsearchable things you do not know” (Jeremiah 33:3). When I pray, I am responding to an invitation from the Lord, to whom I am praying.
Prayer is a statement of dependence on God. It is an acknowledgement that I cannot handle this one by myself. When authentic, such statements call on us to maintain a posture of brokenness. As King David reflected on his arrogance and pride, and the ruin it brought to himself and others, he concluded, “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, You will not despise” (Psalm 51:17). Authentic prayer is always bathed in a spirit of brokenness.
In the fourth place, prayer provides me with an opportunity to be in contact with God. Jesus knew the value of this contact. Agreed, He was able to calm the storms, forgive sins and heal the blind, yet He needed to maintain contact with His Father. It was Mark who said of Him, “Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed” (Mark 1:35).
Even as a leader in a theological environment, with Bibles all around, I need to create a solitary place. Such places provide renewal and tenderizes our tough dispositions.
And now for my final reason why Christians bother to pray – because prayer is the avenue that allows our passion to be expressed – our passion for the prayer-item. To whom do I go when overwhelmed with concern? Prayer is the most meaningful outlet for such passion.
Counseling centers would be overflowing with clients, were it not for prayer. Prayer provides an outlet for the overwhelmed. As he aged and became less impetus, Peter wrote, “Cast all your anxiety on Him, because He cares for you” (1 Peter 5:7).
Agreed, God knows everything, including the answers to my concerns. Agreed, God could intervene and eliminate the need for my prayers. Most times, He chooses not to intervene in this way and leaves me with the opportunity to pray. That is why I bother to pray.
Sunday, April 29, 2018
Monday, April 23, 2018
DISASTER PREPAREDNESS!
According to Tropical Storm Risk, a consortium of experts in tropical forecasting, the 2018 hurricane season will be another above average one. The season could see about 15 tropical storms, seven minor hurricanes and three major hurricanes.
Although the topic is still under debate, many people believe animals are also able to sense an impending hurricane. Sharks swimming out to deeper water, birds "waiting out" storms or animals moving to higher ground have all been reported before storms.
Some animals are believed to be sensitive to the low frequency sound waves emitted by hurricanes. They can also detect the slight drops in air and water pressure that signal a storm's approach. Researchers reported that they found birds were sensitive to the air pressure changes that accompany storms. As storms approach, the birds often land and wait for the storm to pass.
However, not all scientists are convinced that animals flee to avoid storms or earthquakes. The reason the animals are fleeing the storm, the sound, air pressure or water-pressure changes, may be in dispute, but it is a fact that some animals can sense an approaching hurricane.
Alan Rabinowitz, director for science and exploration at the Bronx Zoo in New York, says animals can sense impending danger by detecting subtle or abrupt shifts in the environment. Rabinowitz believes "earthquakes bring vibrational changes on land and in water while storms cause electromagnetic changes in the atmosphere. Some animals have acute sense of hearing and smell that allow them to determine something coming towards them long before humans might know that something is there."
Despite the scientific evidence that natural disasters are inevitable, it troubles me that many in religion ignore these clues and fail to prepare for disaster. Some believe disasters are forms of punishment from the gods and ought to be accepted as such. Hence, in order to avoid disaster, keep pleasing the gods. It is from this perspective, some refer to disasters as “acts of God”.
In the ancient spiritualities of many indigenous traditions, humanity is inextricably linked to nature. In these animistic cultures, nature is not merely respected, it is adored. Concepts of sun gods, and rain gods result from this thinking. In addition, prayers to the cardinal points, to wind, fire and water are also notions that can facilitate a deification of disasters.
Although Christians are not animistic in their worship, some unconsciously embrace animistic thinking when they see disasters as God’s way of punishing others. Such a view is fraught with prophetic arrogance. The view assumes insight into the mind of God to bring judgment on others. The view also suggests that the prophet has earned the right to be spared from God’s judgment and has even earned the right to experience God’s miracle of deliverance.
Such arrogance and pride are incompatible with preparing for natural disasters. Instead, we should heed the admonition of Proverbs 6:6, “Go to the ant, you sluggard; consider its way and be wise... it stores its provisions in summer and gathers its food at harvest.” In essence, ants know their vulnerability and prepare for disaster.
All summer, when food is abundant, they stockpile their goods in enormous storerooms – sometimes even in their own bellies – so they can thrive during winter, rainfall or flood when they are denied from foraging.
Simply put, ants think winter, all summer, and think summer, all winter. In other words, during the non-threatening season, they prepare for the storms. In addition, during the storms, they use their resources carefully. Ants live with an awareness that life has both good seasons and bad seasons. Neither season lasts forever – but we must be prepared for both.
For us, one of those bad seasons is the hurricane season – between June and November each year. Preparation will require much more than prayer. To expect a miracle, and not prepare, is irresponsible. Like ants, work with a plan – secure your shelter/home - work within community – purchase foodstuff – and pray.
Pray for wisdom as to how you can help others prepare. Pray for those who risk their lives to keep you informed of the danger ahead. Pray for the institutions who protect the less-fortunate and more vulnerable. Pray that the plans of those who prey on others will be thwarted. YES...PRAY!
Although the topic is still under debate, many people believe animals are also able to sense an impending hurricane. Sharks swimming out to deeper water, birds "waiting out" storms or animals moving to higher ground have all been reported before storms.
Some animals are believed to be sensitive to the low frequency sound waves emitted by hurricanes. They can also detect the slight drops in air and water pressure that signal a storm's approach. Researchers reported that they found birds were sensitive to the air pressure changes that accompany storms. As storms approach, the birds often land and wait for the storm to pass.
However, not all scientists are convinced that animals flee to avoid storms or earthquakes. The reason the animals are fleeing the storm, the sound, air pressure or water-pressure changes, may be in dispute, but it is a fact that some animals can sense an approaching hurricane.
Alan Rabinowitz, director for science and exploration at the Bronx Zoo in New York, says animals can sense impending danger by detecting subtle or abrupt shifts in the environment. Rabinowitz believes "earthquakes bring vibrational changes on land and in water while storms cause electromagnetic changes in the atmosphere. Some animals have acute sense of hearing and smell that allow them to determine something coming towards them long before humans might know that something is there."
Despite the scientific evidence that natural disasters are inevitable, it troubles me that many in religion ignore these clues and fail to prepare for disaster. Some believe disasters are forms of punishment from the gods and ought to be accepted as such. Hence, in order to avoid disaster, keep pleasing the gods. It is from this perspective, some refer to disasters as “acts of God”.
In the ancient spiritualities of many indigenous traditions, humanity is inextricably linked to nature. In these animistic cultures, nature is not merely respected, it is adored. Concepts of sun gods, and rain gods result from this thinking. In addition, prayers to the cardinal points, to wind, fire and water are also notions that can facilitate a deification of disasters.
Although Christians are not animistic in their worship, some unconsciously embrace animistic thinking when they see disasters as God’s way of punishing others. Such a view is fraught with prophetic arrogance. The view assumes insight into the mind of God to bring judgment on others. The view also suggests that the prophet has earned the right to be spared from God’s judgment and has even earned the right to experience God’s miracle of deliverance.
Such arrogance and pride are incompatible with preparing for natural disasters. Instead, we should heed the admonition of Proverbs 6:6, “Go to the ant, you sluggard; consider its way and be wise... it stores its provisions in summer and gathers its food at harvest.” In essence, ants know their vulnerability and prepare for disaster.
All summer, when food is abundant, they stockpile their goods in enormous storerooms – sometimes even in their own bellies – so they can thrive during winter, rainfall or flood when they are denied from foraging.
Simply put, ants think winter, all summer, and think summer, all winter. In other words, during the non-threatening season, they prepare for the storms. In addition, during the storms, they use their resources carefully. Ants live with an awareness that life has both good seasons and bad seasons. Neither season lasts forever – but we must be prepared for both.
For us, one of those bad seasons is the hurricane season – between June and November each year. Preparation will require much more than prayer. To expect a miracle, and not prepare, is irresponsible. Like ants, work with a plan – secure your shelter/home - work within community – purchase foodstuff – and pray.
Pray for wisdom as to how you can help others prepare. Pray for those who risk their lives to keep you informed of the danger ahead. Pray for the institutions who protect the less-fortunate and more vulnerable. Pray that the plans of those who prey on others will be thwarted. YES...PRAY!
Saturday, April 14, 2018
CARNIVAL: Fun or Farce?
Byron Lee was not the first to start carnival in Jamaica. Caribbean students at the University of the West Indies, Mona campus, held a carnival before 1990. There was also the Orange Carnival, organized by a group of Jamaicans. All these events mirrored carnival in Trinidad.
Despite being the first in the English-speaking Caribbean, carnival did not originate in Trinidad. There is no evidence of the festival prior to 1783, when the French-speaking planter immigrants and their African slaves arrived. Carnival finds its roots in Roman Catholicism and can be traced to the 12th century in France.
Then, it was called “The Feast of Fools”, and celebrated by junior priests who used the occasion “to make fun of traditional symbols and invent their own ludicrous symbols”. Fun characterized carnival then, as it does now.
Etymologically, carnival is believed to have come from two Latin words – carnus and vale – meaning, “good-bye or farewell to flesh.” It does seem apparent that both history and etymology concur that the essence of the festival is a fling of the flesh. Another word often associated with carnival is bacchanal – from Bacchus, a Roman and Greek mythical deity representing life and revelry. The term introduces the idea of revelry and drunkenness.
Masquerading is another feature in contemporary carnival celebrations. A similar feature was evident in the 12th century celebrations of the “Feast of Fools”. Author, Ingvild Gilhus, used the term “reversals” to describe the “contrary behavior”. This is what Loyd Brown referred to as “the element of play-acting which finds its most natural symbol in the mask of the road marcher and in the masquerade of the carnival bands – a fleeting mobility on its participants.”
The parallels between the contemporary and 12th century carnivals are amazing. For instance, “The Feast of Fools” focused on releasing tension to create arousal in the participants. It was as though the energy which kept the religious system together was let loose. There was a movement from the orderly to the ludicrous, from form to lack of form. The truth is, the quest for fun today, is no different than what was sought in the 12th century. Then, the festivities were referred to as asinaria festa, the “Feast of Asses.” The festivities brought much emotional relief to participants.
According to Darryl Barrow (Caribbean Journal of Religious Studies), “There are many people who regard carnival as a good escape releaser. People have been experiencing stress, strain and certain inhibitions – carnival allows people to release their pent-up energies and desires.”
Interestingly, what Barrow sees as an asset in carnival, Ismith Khan, in The Obeah Man, sees as symptoms of deep-seated social malaise. There seems to be an underlying irony of the carnival spirit. Derek Walcott may well be alluding to this in his poem Mass Man. Here Walcott exposes carnival as a kind of sham behind which we may discover images of pain and despair.
Much of this pain is reflected in the music. For Byron Lee and the Dragonaires, songs like Ragga Ragga and Tiney Winey might be entertaining, but the messages of the songs cannot be ignored. Pain is too often trivialized in order to solicit laughter. In Trinidad, Ash Wednesday, the day following carnival, is no laughing matter. The abandoned costumes, piles of garbage and inebriated bodies, paint a picture of gloom, so unlike the laughter that prevailed hours earlier.
As a Trinidadian, I have spent much time analyzing the fun promised by carnival festivities. However, it is not enough to say that that fun is illusive. Christians need to rediscover the celebrative aspects of life. We need to revisit our understanding of “the abundant life” Jesus promised. The Bible breathes a spirit of joy that is so lacking in our behavior as Christians. Jesus embodied joy and the New Testament makes more references to joy than to all of sadness, weeping, mourning, anguish, anger and distress put together.
In the Old Testament, both mourning and dancing took physical form from the sways and rolls of lament to the joyful bursts of dance. The Psalmist echoes the relationship between joy and dance in proclaiming, “You turned my wailing into dancing; you removed my sackcloth and clothed me with joy, that my heart may sing to You and not be silent. O Lord my God, I will give you thanks forever” (Psa. 30:11-12).
Despite being the first in the English-speaking Caribbean, carnival did not originate in Trinidad. There is no evidence of the festival prior to 1783, when the French-speaking planter immigrants and their African slaves arrived. Carnival finds its roots in Roman Catholicism and can be traced to the 12th century in France.
Then, it was called “The Feast of Fools”, and celebrated by junior priests who used the occasion “to make fun of traditional symbols and invent their own ludicrous symbols”. Fun characterized carnival then, as it does now.
Etymologically, carnival is believed to have come from two Latin words – carnus and vale – meaning, “good-bye or farewell to flesh.” It does seem apparent that both history and etymology concur that the essence of the festival is a fling of the flesh. Another word often associated with carnival is bacchanal – from Bacchus, a Roman and Greek mythical deity representing life and revelry. The term introduces the idea of revelry and drunkenness.
Masquerading is another feature in contemporary carnival celebrations. A similar feature was evident in the 12th century celebrations of the “Feast of Fools”. Author, Ingvild Gilhus, used the term “reversals” to describe the “contrary behavior”. This is what Loyd Brown referred to as “the element of play-acting which finds its most natural symbol in the mask of the road marcher and in the masquerade of the carnival bands – a fleeting mobility on its participants.”
The parallels between the contemporary and 12th century carnivals are amazing. For instance, “The Feast of Fools” focused on releasing tension to create arousal in the participants. It was as though the energy which kept the religious system together was let loose. There was a movement from the orderly to the ludicrous, from form to lack of form. The truth is, the quest for fun today, is no different than what was sought in the 12th century. Then, the festivities were referred to as asinaria festa, the “Feast of Asses.” The festivities brought much emotional relief to participants.
According to Darryl Barrow (Caribbean Journal of Religious Studies), “There are many people who regard carnival as a good escape releaser. People have been experiencing stress, strain and certain inhibitions – carnival allows people to release their pent-up energies and desires.”
Interestingly, what Barrow sees as an asset in carnival, Ismith Khan, in The Obeah Man, sees as symptoms of deep-seated social malaise. There seems to be an underlying irony of the carnival spirit. Derek Walcott may well be alluding to this in his poem Mass Man. Here Walcott exposes carnival as a kind of sham behind which we may discover images of pain and despair.
Much of this pain is reflected in the music. For Byron Lee and the Dragonaires, songs like Ragga Ragga and Tiney Winey might be entertaining, but the messages of the songs cannot be ignored. Pain is too often trivialized in order to solicit laughter. In Trinidad, Ash Wednesday, the day following carnival, is no laughing matter. The abandoned costumes, piles of garbage and inebriated bodies, paint a picture of gloom, so unlike the laughter that prevailed hours earlier.
As a Trinidadian, I have spent much time analyzing the fun promised by carnival festivities. However, it is not enough to say that that fun is illusive. Christians need to rediscover the celebrative aspects of life. We need to revisit our understanding of “the abundant life” Jesus promised. The Bible breathes a spirit of joy that is so lacking in our behavior as Christians. Jesus embodied joy and the New Testament makes more references to joy than to all of sadness, weeping, mourning, anguish, anger and distress put together.
In the Old Testament, both mourning and dancing took physical form from the sways and rolls of lament to the joyful bursts of dance. The Psalmist echoes the relationship between joy and dance in proclaiming, “You turned my wailing into dancing; you removed my sackcloth and clothed me with joy, that my heart may sing to You and not be silent. O Lord my God, I will give you thanks forever” (Psa. 30:11-12).
Monday, April 9, 2018
Defying Gravity!
What gives the song Defying Gravity a universal connection is the overall idea of letting go of society's expectations and just being yourself. The song has become a self-esteem anthem for millions around the world. However, the song merely reflects the idea of leaving the influences of others behind, in order to experience personal independence.
Following his resurrection, Jesus literally defied gravity – He left earth. Christians refer to this experience as the ascension of Jesus. Five times New Testament writers employ the Greek term analambano (to take up) of Jesus’ ascension. Each time the verb is in the passive voice, He “was taken up.” The passive voice represents the subject of the verb as being acted upon. Thus, in this instance, indicating that the taking up was empowered from above.
Like me, you are probably asking, can someone really believe in ascension in our scientific age? Could one really believe that Jesus was literally “taken-up” from earth? Assuming Jesus was not ascended as reported by Luke in Acts 1:9, we are left with a few difficult historical questions – Then, when did his ministry come to an end? Or, how come, in documenting the history of the church in Acts, there is no record of Jesus’ movements. In addition, no post-resurrection corpse of Jesus was ever found.
In post-resurrection New Testament passages, Stephen, Paul and John claimed to have encountered Jesus. But none of them provided geographical locations where they met. At no point in sacred or secular history does any historian refer to Jesus in terms of His physical location. Following His alleged resurrection, someone must account for His absence from the tomb and from anywhere on earth. The best account for his absence is his ascension, as recorded in the book of Acts.
Like His death and resurrection, the ascension of Jesus was predicted. A thousand years before His birth, David prophesied the ascension of the Messiah when he announced the Lord’s enthronement at the Father’s right hand (Psa.110:1).
In this Psalm, David says, “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’”. Jesus quotes this verse in a discussion with the Pharisees to prove that the Messiah is more than David’s son (Matt. 22:44). He is David’s Lord. Interestingly, no other psalm is so frequently quoted in the New Testament.
Like the Psalmist, Jesus predicted His own ascension. In announcing his death to his disciples, He promised to go and prepare a place. Such a mission necessitated leaving earth. It was shortly after making that promise, Jesus said, “it is for your good that I am going away. Unless I go away, the Holy Spirit will not come to you...” (John 16:7).
Luke contends, just after instructing the disciples to wait in Jerusalem, “Jesus was taken up before their very eyes, and a cloud hid him from their sight” (Acts 1:9).
This year, Ascension Day, one of the earliest Christian festivals, will be observed on Thursday, May 10. It is observed as a public holiday in many countries. Interestingly, it is celebrated 40 days after Resurrection Sunday – consistent with the ascension of Jesus, 40 days after his resurrection.
The theological implications from the historic ascension of Jesus are massive. Questions like, where did Jesus go, or, where is Jesus now, cannot be avoided. In addition, he accurately predicted his death, his resurrection and his ascension. He also predicted his return – could that be the next big story? With such a successful track record of accurate predictions, it would seem foolish to conclude that his return is unlikely.
Without his ascension, a conversation about his return would be mere wishful thinking. It would then seem prudent to follow the admonition of the angels that were present at his ascension – “this same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (Acts 2:11).
It was because of his confidence in the return of Jesus, Paul said in his last letter to young Timothy, there is a reward “also, to all who have longed for his appearing” (2 Timothy 4:8). Whatever your theological position regarding the timing of Jesus’ return, what is certain, there will be a defying of gravity, in order to be with him.
Following his resurrection, Jesus literally defied gravity – He left earth. Christians refer to this experience as the ascension of Jesus. Five times New Testament writers employ the Greek term analambano (to take up) of Jesus’ ascension. Each time the verb is in the passive voice, He “was taken up.” The passive voice represents the subject of the verb as being acted upon. Thus, in this instance, indicating that the taking up was empowered from above.
Like me, you are probably asking, can someone really believe in ascension in our scientific age? Could one really believe that Jesus was literally “taken-up” from earth? Assuming Jesus was not ascended as reported by Luke in Acts 1:9, we are left with a few difficult historical questions – Then, when did his ministry come to an end? Or, how come, in documenting the history of the church in Acts, there is no record of Jesus’ movements. In addition, no post-resurrection corpse of Jesus was ever found.
In post-resurrection New Testament passages, Stephen, Paul and John claimed to have encountered Jesus. But none of them provided geographical locations where they met. At no point in sacred or secular history does any historian refer to Jesus in terms of His physical location. Following His alleged resurrection, someone must account for His absence from the tomb and from anywhere on earth. The best account for his absence is his ascension, as recorded in the book of Acts.
Like His death and resurrection, the ascension of Jesus was predicted. A thousand years before His birth, David prophesied the ascension of the Messiah when he announced the Lord’s enthronement at the Father’s right hand (Psa.110:1).
In this Psalm, David says, “The LORD says to my Lord: ‘Sit at my right hand, until I make your enemies your footstool’”. Jesus quotes this verse in a discussion with the Pharisees to prove that the Messiah is more than David’s son (Matt. 22:44). He is David’s Lord. Interestingly, no other psalm is so frequently quoted in the New Testament.
Like the Psalmist, Jesus predicted His own ascension. In announcing his death to his disciples, He promised to go and prepare a place. Such a mission necessitated leaving earth. It was shortly after making that promise, Jesus said, “it is for your good that I am going away. Unless I go away, the Holy Spirit will not come to you...” (John 16:7).
Luke contends, just after instructing the disciples to wait in Jerusalem, “Jesus was taken up before their very eyes, and a cloud hid him from their sight” (Acts 1:9).
This year, Ascension Day, one of the earliest Christian festivals, will be observed on Thursday, May 10. It is observed as a public holiday in many countries. Interestingly, it is celebrated 40 days after Resurrection Sunday – consistent with the ascension of Jesus, 40 days after his resurrection.
The theological implications from the historic ascension of Jesus are massive. Questions like, where did Jesus go, or, where is Jesus now, cannot be avoided. In addition, he accurately predicted his death, his resurrection and his ascension. He also predicted his return – could that be the next big story? With such a successful track record of accurate predictions, it would seem foolish to conclude that his return is unlikely.
Without his ascension, a conversation about his return would be mere wishful thinking. It would then seem prudent to follow the admonition of the angels that were present at his ascension – “this same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (Acts 2:11).
It was because of his confidence in the return of Jesus, Paul said in his last letter to young Timothy, there is a reward “also, to all who have longed for his appearing” (2 Timothy 4:8). Whatever your theological position regarding the timing of Jesus’ return, what is certain, there will be a defying of gravity, in order to be with him.
Monday, April 2, 2018
Tampering with Dead Bodies
To tamper with a dead body is a crime. In
Florida for example, the law states, “A person who willfully and knowingly
disturbs the contents of a tomb or grave commits a felony of the second
degree.” A conviction for such a crime can result in a prison term of up to
fifteen years.
From ancient times, tombstones and coffins contained inscriptions warning
offenders not to interfere with the contents. Tampering with the dead was a
dishonor to the memories of the dead. In addition, the habit encouraged the
practice of necromancy – communicating with the dead.
In the New Testament, after the death of Jesus, the Jewish authorities found a new reason to enforce this ban of tampering with dead bodies. The Jewish authorities realized that the tomb where the body of Jesus had been placed was empty – His body could not be found.
Therefore, according to the New Testament record, the Jewish authorities devised a plan to bribe the soldiers who were on duty to guard the tomb. The soldiers were to testify that “His disciples came during the night and stole Him away while we were asleep” (Matthew 28:13).
The Roman soldiers accepted the bribe, thus implicating the disciples of Jesus. However, nowhere in history do we read where the disciples were charged for stealing the dead body of Jesus. Obviously, such a charge would require the prosecution to produce as irrefutable evidence, the stolen body. There was evidence of an empty tomb, but not a stolen corpse.
In his volume, New Testament History, the late Professor F.F. Bruce tells the story of Roman Emperor Claudius and his edict to forbid tampering with dead bodies. Here is the edict that was issued within fifteen years after the resurrection of Jesus:
“It is my pleasure that sepulchers and tombs, which have been erected as solemn memorials of ancestors or children or relatives, shall remain undisturbed in perpetuity... Let no one disturb them on any account. Otherwise it is my will that capital sentence be passed upon such person for the crime of tomb-spoilation.”
That edict of the Roman Emperor Claudius has been housed in the Cabinet des Médailles in France since 1878. The inscription is said to have been “sent from Nazareth” to Paris. The writing-style on the inscription belongs to the earlier half of the first century.
The date and the source of the inscription leave unanswered a few important historical questions. For example, why would the Emperor of a region covering one million square miles be so interested in establishing an edict for a region covering six square miles? And that question leads logically to another - was there a presumed incident of tampering with the dead in that area, to warrant such an edict?
Could the presumed incident be related to the empty tomb where Jesus was placed? For Jewish authorities, the fact of the empty tomb was more embarrassing than the likelihood of theft of the body of Jesus.
Was the charge of theft by the disciples possible? Clearly, such a charge is fanciful. The disciples were so scared of the authorities, why would they so foolishly implicate themselves? Such a stealing charge would constitute a serious crime. As a matter of fact, why didn’t the authorities arrest them if they felt the disciples committed a crime?
In addition, the crucifixion had taken place in Jerusalem, some eighty miles away from their Nazareth home. Would they have disposed of the corpse in Jerusalem or travel with it for a few days in the Near Eastern hot temperatures? Preposterous!
What would seem to be the best option is the one recorded in the most reliable document of ancient literature – that Jesus, who was crucified, came back to life on the third day following His death.
The New Testament writers further contend that for 40 days the resurrected Jesus was seen by hundreds of persons in a variety of settings – in small groups, in personal encounters and even on one occasion by more than 500 persons at the same time.
Logically, if those records were incorrect, why weren’t they challenged? Or, why did the authorities not locate the corpse and arrest the disciples for tampering with a dead body? Nothing like that was necessary because the evidence of the resurrected Jesus was overwhelming and irrefutable.
Ironically, if it were a crime, the disciples would have been guilty of handling Someone who was dead and is alive forevermore. Was it not Jesus who said, “I am the Living One, I was dead, and behold I am alive for ever and ever?” (Revelation 1:18)
In the New Testament, after the death of Jesus, the Jewish authorities found a new reason to enforce this ban of tampering with dead bodies. The Jewish authorities realized that the tomb where the body of Jesus had been placed was empty – His body could not be found.
Therefore, according to the New Testament record, the Jewish authorities devised a plan to bribe the soldiers who were on duty to guard the tomb. The soldiers were to testify that “His disciples came during the night and stole Him away while we were asleep” (Matthew 28:13).
The Roman soldiers accepted the bribe, thus implicating the disciples of Jesus. However, nowhere in history do we read where the disciples were charged for stealing the dead body of Jesus. Obviously, such a charge would require the prosecution to produce as irrefutable evidence, the stolen body. There was evidence of an empty tomb, but not a stolen corpse.
In his volume, New Testament History, the late Professor F.F. Bruce tells the story of Roman Emperor Claudius and his edict to forbid tampering with dead bodies. Here is the edict that was issued within fifteen years after the resurrection of Jesus:
“It is my pleasure that sepulchers and tombs, which have been erected as solemn memorials of ancestors or children or relatives, shall remain undisturbed in perpetuity... Let no one disturb them on any account. Otherwise it is my will that capital sentence be passed upon such person for the crime of tomb-spoilation.”
That edict of the Roman Emperor Claudius has been housed in the Cabinet des Médailles in France since 1878. The inscription is said to have been “sent from Nazareth” to Paris. The writing-style on the inscription belongs to the earlier half of the first century.
The date and the source of the inscription leave unanswered a few important historical questions. For example, why would the Emperor of a region covering one million square miles be so interested in establishing an edict for a region covering six square miles? And that question leads logically to another - was there a presumed incident of tampering with the dead in that area, to warrant such an edict?
Could the presumed incident be related to the empty tomb where Jesus was placed? For Jewish authorities, the fact of the empty tomb was more embarrassing than the likelihood of theft of the body of Jesus.
Was the charge of theft by the disciples possible? Clearly, such a charge is fanciful. The disciples were so scared of the authorities, why would they so foolishly implicate themselves? Such a stealing charge would constitute a serious crime. As a matter of fact, why didn’t the authorities arrest them if they felt the disciples committed a crime?
In addition, the crucifixion had taken place in Jerusalem, some eighty miles away from their Nazareth home. Would they have disposed of the corpse in Jerusalem or travel with it for a few days in the Near Eastern hot temperatures? Preposterous!
What would seem to be the best option is the one recorded in the most reliable document of ancient literature – that Jesus, who was crucified, came back to life on the third day following His death.
The New Testament writers further contend that for 40 days the resurrected Jesus was seen by hundreds of persons in a variety of settings – in small groups, in personal encounters and even on one occasion by more than 500 persons at the same time.
Logically, if those records were incorrect, why weren’t they challenged? Or, why did the authorities not locate the corpse and arrest the disciples for tampering with a dead body? Nothing like that was necessary because the evidence of the resurrected Jesus was overwhelming and irrefutable.
Ironically, if it were a crime, the disciples would have been guilty of handling Someone who was dead and is alive forevermore. Was it not Jesus who said, “I am the Living One, I was dead, and behold I am alive for ever and ever?” (Revelation 1:18)
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