Easter: A Celebration Of Hope And Rebirth

For Christians worldwide, Easter is a celebration of the resurrection of Jesus the Christ. While the eschatological doctrines associated with Christs crucifixion, death, and resurrection are a matter of faith, the attestation of primary accounts makes Jesus emergence from the tomb a matter of historical record. And many of the contemporary symbols associated with Easter date back centuriesand represent elements of this most holy of events from the life of one Jesus of Nazareth.

To a historian, primary sources are the bedrock to validate or invalidate events or individuals averred to be historical. Princeton Universitys History Department defines a primary source as a document or physical object which was written or created during the time under study. These sources were present during an experience or time period and offer an inside view of a particular event.

Primary sources regarding the life of Jesus of Nazareth are plentiful. The eyewitness accounts of four contemporaries are recorded in the synoptic Gospels, the first four books of the New Testament. There are many secular primary sources that attest to the fact that Jesus lived at the time, including Roman historians Tacitus and Suetonius, and the Jewish historian Josephus.

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As a quantitative matter of fact, there are more primary sources confirming the reality of Jesus of Nazareth than there are of the Roman leader Julius Caesar. Yet to my knowledge, no serious historian of the antiquities questions whether Julius Caesar really lived. Validating this concept, Rylands professor of biblical criticism and exegesis at the University of Manchester, F. F. Bruce, wrote, The historicity of Christ is as axiomatic for an unbiased historian as the historicity of Julius Caesar. World historian Will Durant indicates that, to the best of his knowledge, no Jew or Gentile from the first-century ever denied the existence of Jesus.

One of the most prolific classicists of our era, Michael Grant, has said, In recent years, no serious scholar has ventured to postulate the non historicity of Jesus or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary. In another of his works he states, There are those who argue that Jesus is a figment of the Churchs imagination, that there never was a Jesus at all. I have to say that I do not know any respectable critical scholar who says that any more.

The public death of Christ, by crucifixion, is also broadly accepted as historical fact. Michael Grant said of that event, as well as the account of his baptism, that those two facts in the life of Jesus command almost universal assent. Jesus public crucifixion is likewise referenced by secular historians of the age, Josephus and Tacitus.

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Primary accounts of Jesus resurrection, however, are exclusively non-secular. Matthew, Mark, Luke, and Johns accounts of Jesus life, death, and subsequent resurrection were canonized. Yet they were written, and widely promulgated, during the time when most of their contemporaries could have dismissed their accounts if they were perceived to have been fabricated or in error. F.F. Bruce confirms this perception: Had there been any tendency to depart from the facts in any material respect, the possible presence of hostile witnesses in the audience would have served as a further corrective.

Most of the original apostles died ignominious and horrible deaths as a direct result of their avowed faith in Jesus as Messiah. They died as martyrs for their convictions and testimony regarding the risen Christ. It is wholly unfathomable that someone would die a martyrs death for a story thought to be no more than a fable. The fact that eleven of them, twelve including Paul of Tarsus, would do so only attests to the veracity of their witness statements. They forever sealed their testimonies with their blood.

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