Sunday Devotional: The two witnesses of the Resurrected Christ

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Sun, 15 Apr 2018 12:10:34 +0000

eowyn2

Luke 24:13-35

That very day, the first day of the week,
two of Jesus’ disciples were going
to a village seven miles from Jerusalem called Emmaus,
and they were conversing about all the things that had occurred.
And it happened that while they were conversing and debating,
Jesus himself drew near and walked with them,
but their eyes were prevented from recognizing him.
He asked them,
“What are you discussing as you walk along?”
They stopped, looking downcast.
One of them, named Cleopas, said to him in reply,
“Are you the only visitor to Jerusalem
who does not know of the things
that have taken place there in these days?”
And he replied to them, “What sort of things?”
They said to him,
“The things that happened to Jesus the Nazarene,
who was a prophet mighty in deed and word
before God and all the people,
how our chief priests and rulers both handed him over
to a sentence of death and crucified him.
But we were hoping that he would be the one to redeem Israel;
and besides all this,
it is now the third day since this took place.
Some women from our group, however, have astounded us:
they were at the tomb early in the morning
and did not find his body;
they came back and reported
that they had indeed seen a vision of angels
who announced that he was alive.
Then some of those with us went to the tomb
and found things just as the women had described,
but him they did not see.”
And he said to them, “Oh, how foolish you are!
How slow of heart to believe all that the prophets spoke!
Was it not necessary that the Christ should suffer these things
and enter into his glory?”
Then beginning with Moses and all the prophets,
he interpreted to them what referred to him
in all the Scriptures.
As they approached the village to which they were going,
he gave the impression that he was going on farther.
But they urged him, “Stay with us,
for it is nearly evening and the day is almost over.”
So he went in to stay with them.
And it happened that, while he was with them at table,
he took bread, said the blessing,
broke it, and gave it to them.
With that their eyes were opened and they recognized him,
but he vanished from their sight.
Then they said to each other,
“Were not our hearts burning within us
while he spoke to us on the way and opened the Scriptures to us?”
So they set out at once and returned to Jerusalem
where they found gathered together
the eleven and those with them who were saying,
“The Lord has truly been raised and has appeared to Simon!”
Then the two recounted
what had taken place on the way
and how he was made known to them in the breaking of bread.

Modern Christology, the systematic study (“ology”) of Jesus Christ, is a product of the Enlightenment, distinguished from the pre-modern variety in its purpose and intent. Instead of studying Christ as the object of religious devotion or faith by, say, exploring the abiding mystery of the Trinity (that three persons are in one God) or the hypostatic union (that Jesus has two natures, both God and man), modern Christology means to study Jesus as a figure in history, i.e., Jesus the man instead of Jesus the Christ.

Modern Christology’s historical reconstructions of Jesus have regularly been put forward as challenges to faith. In a speech in 1996, then-Cardinal Joseph Ratzinger said that “The identification of only one historical person, Jesus of Nazareth, with . . . the living God, is now relegated as a relapse into myth. Jesus is consciously relativized as one religious leader among others.” The result is an erosion of faith even among the clergy. As examples:

  • A survey in 2002 found that a third of the clergy in the Church of England doubted or outright disbelieved in the physical resurrection of Christ. No doubt the percentage is much higher today, 16 years later.
  • At the 2017 Christmas midnight Mass, Fr. Fredo Olivero of the Church of San Rocco di Torino in the Archdiocese of Turin, Italy, substituted the syrupy Italian pop-religious tune “Dolce sentire” for the Creed, explaining, “Do you know why I do not say the Creed? Because I do not believe it. . . . After many years I understood that it was something I did not understand and that I could not accept. So let’s sing something else that says the essential things of life.” (Source: George Weigel in First Things)
  • Not to be outdone, Fr. Paolo Farinella of Genoa, Italy, announced in the leftist Italian newspaper, La Repubblica, that Christmas is just “a fairy tale from the nativity scene with lullabies and bagpipes, the exclusive support of a capitalist and consumerist economy”. (First Things)

Having studied some of the writings of modern Christologists, what I find curious is that, in their search for the historical Jesus, these theologians and scholars pay scant attention to an important concept in law which is critical to the testimony and determination of truth.

That concept is “percipient witness.”

According to Nolo’s Plain-English Law Dictionary, a percipient witness is “A witness who testifies about things she or he actually perceived. For example, an eyewitness.”

The apostles and disciples were the percipient witnesses of the historical Jesus. Their accounts are contained in the four canonical Gospels and the Acts of the Apostles. And it is their behaviors, lives, and deaths that provide the most compelling testimony of not just Jesus the man, but Jesus the Christ.

This is what we know:

  • All the apostles, except the youngest named John, abandoned Jesus after he was taken away from the Garden of Gethsemane by Roman soldiers.
  • The apostle Simon Peter—on whom Jesus founded and to whom he entrusted his Church—thrice denied he even knew Jesus.
  • The apostles were understandably frightened by Jesus’ crucifixion, which was the Roman Empire’s cruelest form of execution reserved for the worst criminals. They were so frightened that they went into hiding.
  • On the third day after Jesus died, His body disappeared from the tomb.
  • After that, the apostles became completely transformed—from cowering to being fearless men; from illiterate fishermen to bold preachers in different languages (!) to crowds of strangers; from having abandoned their master and teacher to die alone on the cross to become martyrs for the faith.

Such a total transformation can only be accounted for and explained by their witnessing something extraordinary that happened in that brief interim between the crucifixion of Jesus and the disappearance of his body. What happened had to be something even more extraordinary than the miracles the apostles had witnessed in the three years of Jesus’ public ministry. Those miracles included:

  • The multiplication of a few fishes and loaves to feed thousands;
  • The healing of the blind, the lame, and the sick;
  • The resurrection of Lazarus from the dead;
  • The casting of demons from the possessed;
  • Jesus walking on water;
  • Jesus calming a stormy sea;
  • Jesus reattaching the severed ear of a Roman soldier in Gethsemane.

That super-extraordinary event was the Resurrection.

Only the risen Christ could have so convinced sane, rational men such as the two disciples in Luke 24, as to completely, with assistance from the Holy Spirit, transform them into men they were not. Only by seeing the risen Christ — by speaking, walking, and eating with Him and in the case of doubting Thomas, by touching the wounds of the risen Christ — could the apostles have changed overnight from being frightened little rabbits into fearless outspoken men whom no one could silence and who went to a martyr’s death, willingly and joyfully, for their risen Lord.

And so, in the end, modern Christologists’ quest for the historical Jesus remains ever sketchy and elusive because of their refusal to heed an important concept in law for determining and establishing truth — that of percipient witness. The quest for the Christ Jesus is right there, in the personal testimonies, lives and deaths of His apostles and disciples.

See also:

May the peace and joy of Jesus Christ our Lord be with you,

~Eowyn

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