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December 2018 Credo

Throughout the history of the Church, there have been numerous attempts by her adversaries to debunk the historicity of the resurrection of Jesus. It seems that these detractors understood very well – arguably perhaps better than some Christians do – the centrality of Christ’s resurrection in Christianity.

‘If Christ has not been raised’, writes the Apostle Paul, ‘then our preaching is in vain and your faith is in vain’ (1 Corinthians 15:14). The resurrection of Jesus is not an optional extra, a concept or claim that can be pushed to the margins of Christianity. It is the truth upon which the Christian faith stands or falls.

The advance of modern science in the 18th and 19th centuries has led to the proliferation of naturalistic theories regarding Jesus’ resurrection. These range from the theory that the body of the dead Jesus was stolen by the disciples (Hermann Reimarus) to the proposition that Jesus did not in fact die but merely fainted or swooned (Friedrich Schleiermacher) and recovered later.

In recent decades the hallucination theory, popularised in the 19th century by David Strauss and Ernest Renan, is witnessing something of a revival.

In The Resurrection of Jesus (1994) Gerd Ludemann commandeered hallucination studies to offer a rehash of David Strauss’ hypothesis, that the appearances of the risen Christ were merely internal psychological events or subjective visions in the minds of the disciples – in a word, hallucinations.

Ludemann maintains that these hallucinatory visions were the result of ‘religious intoxication’ and ‘ecstasy’. They spread to the other disciples and to the five hundred witnesses mentioned by Paul by ‘an incomparable chain reaction’, resulting in ‘mass ecstasy’.

Michael Goulder, in a 1996 essay ‘The Baseless Fabric of a Vision’ adopts a similar approach to Ludemann, arguing that Peter was the first to experience a ‘Jesus hallucination’ due to the anxieties brought about by Holy Week and the shame he felt for denying his Master. Peter’s hallucination subsequently spread to the rest of the disciples.

In his attempt to find analogies of the ‘Jesus hallucination’, Goulder came up with some of the most farcical suggestions: the moving statue of Mary at Knock, the phenomenon of UFOs and the ‘Sasquatch’ (Bigfoot) sightings.

The most recent attempt to revive the hallucination hypothesis comes from the pen of a historian at the University of California, Berkeley, and trenchant advocate of atheism, Richard Cevantis Carrier.

‘I believe the best explanation, consistent with both scientific findings and the surviving evidence … is that the first Christians experienced hallucinations of the risen Christ, of one form or another’, writes Carrier. ‘In the ancient world, to experience supernatural manifestations of ghosts, gods, and wonders was not only accepted, but encouraged’.

Before we examine the differences between hallucinations and the experiences of the disciples of the resurrected Jesus, it may be helpful to consider a broad definition of hallucination. According to the 1996 edition of the Encyclopedia Americana a hallucination is a ‘report of a sensory experience in the absence of an actual external stimulus appropriate to the reported experience’.

Scientific studies show that this phenomenon is very commonly reported among mental patients. People with normal mental health only experience hallucinatory visions when they are suffering from extreme fatigue or grief. People on certain kinds of drugs may also have such experiences.

There are a number of important factors that have led Christian theologians and apologists to rule out the possibility that the early disciples may have experienced hallucinatory visions of their dead master.

The first is the facticity of the empty tomb. No secret was made of the fact that the body of Jesus was placed in a tomb that belonged to Joseph of Arimathea, a member of the Sanhedrin.

If the sceptics thought that the early Christians were merely hallucinating when they claimed to have seen the resurrected Christ, they could easily have exposed their delusion by simply producing the body of Jesus. However, the sceptics simply did not do this (because they could not).

The second factor that rules out the possibility that the sightings of the resurrected Jesus were hallucinations is the number of people involved. In 1 Corinthians 15, Paul provides an impressive list of eyewitnesses of the resurrected Jesus: Cephas, the twelve, the five hundred, and finally Paul himself.

According to the clinical psychologist Gary Collins, ‘Hallucinations are individual occurrences. By their very nature only one person can see a given hallucination at a time. They certainly are not something which can be seen by a group … Since hallucinations exists only in this subjective, personal sense, it is obvious that others cannot witness it’.

In addition, the fact that the people who encountered the resurrected Jesus have different mindsets and different frames of mind when the experience took place also works against the hallucination hypothesis.

As the evangelical philosopher Gary Habermas compellingly puts it: ‘The wide variety of times and places when Jesus appeared, along with the different mindsets of the witnesses, is simply a huge obstacle. Men and women, hard-headed and soft-hearted alike, all believing that they saw Jesus, both indoors and outdoors, by itself provides an insurmountable barrier to hallucinations’.

The bodily nature of the resurrection also militates against the view that it was merely a psychological state or hallucination. All the appearances of the resurrected Jesus were bodily appearances, as opposed to only psychological visions.

The resurrected Jesus ate with his disciples on the seashore (John 21:14-15) and at the home of the two disciples traveling on the road to Emmaus (Luke 24:28-30). In addition, Thomas touched the wounds of the crucifixion on the body of the resurrected Jesus (John 20:27).

Thus, William Lane Craig insists that ‘There is no trace of nonphysical appearances in the sources, a remarkable fact if all the appearances were really visionary, as some critics would have us believe. That strongly suggests that the appearances were not in fact visions, but actual, bodily appearances’.

Even the duration of the appearances serves as a strong refutation of the hallucination hypothesis. Hallucinations are usually fleeting, occurring not more than a few seconds or minutes at a time.

However, in Acts 1:3, we are told that the resurrected Jesus appeared to his disciples for forty days: ‘He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God’.

Finally, the lives of the disciples who saw, touched and ate with their resurrected Lord were radically transformed. They not only became faithful witnesses of the risen Christ, but they were also willing to suffer persecution and even die for him.

Studies in hallucinations, on the other hand, show that those who experienced them are seldom transformed. This has prompted Habermas to observe: ‘Critics acknowledge that Jesus’ disciples were transformed even to the point of being quite willing to die for their faith … To believe that this quality of conviction came about through false sensory perceptions without anyone rejecting it later is highly problematic’.

The resurrection of Jesus is not a brilliant idea or a powerful myth. It is certainly not a hallucination! It is a historical reality, the non-negotiable essence of the Gospel of salvation (1 Corinthians 15:1-11).

Dr Roland Chia is Chew Hock Hin Professor of Christian Doctrine at Trinity Theological College and Theological and Research Advisor for the Ethos Institute for Public Christianity.