In my sermon on Resurrection Sunday, I began by greeting the congregation and expressing the joy of proclaiming the truth that Jesus is risen. I invited everyone to consider the historical evidence of Jesus' resurrection, emphasizing that this event is the most significant in history and in my personal life. I addressed the phenomenon of the Mandela Effect, where collective memory can fail us, leading to widely held but false beliefs. I used this as a springboard to discuss the reliability of our memory and the importance of establishing the truth about the resurrection.
I then presented three historical facts: the empty tomb, the numerous post-resurrection appearances of Jesus, and the existence of the church. I explained that these facts require an explanation and that the best explanation is the actual resurrection of Jesus. I recounted the Gospel of John's account of the empty tomb and the disciples' initial disbelief and confusion, highlighting that their surprise and shock support the authenticity of the resurrection narrative.
I discussed the early arguments against Christianity, which inadvertently confirmed the empty tomb, and the implausibility of the disciples stealing Jesus' body. I pointed out that the Jewish and Roman authorities had every reason to produce Jesus' body to quash the resurrection claim but could not do so because the tomb was indeed empty.
I explored the possibility that the disciples lied about the resurrection, asking why they would die for a known lie. I argued that their lack of motive, their fear and confusion after Jesus' death, and their subsequent transformation into bold proclaimers of the resurrection make it unreasonable to believe they concocted such a lie.
I addressed the suggestion that the disciples hallucinated Jesus' resurrection, noting that group hallucinations are psychologically implausible and that Jesus appeared to many individuals and groups, including skeptics like Thomas and Paul, who became a fervent apostle after his encounter with the risen Christ.
I also tackled the claim that Christianity borrowed resurrection ideas from pagan religions, showing that serious scholars have rejected this theory. I explained that the mystery religions that supposedly influenced Christianity did not have a significant presence in first-century Palestine, that the parallels with these religions postdate Christianity, and that Jewish disciples would not have borrowed from other faiths, as they had no expectation of an individual resurrection before the end of times.
I concluded by inviting the congregation to consider who Jesus is to them, sharing the story of John the Baptist's question from prison about whether Jesus was the expected Messiah. I emphasized that Jesus' response, highlighting his miracles and good news for the poor, and his blessing for those not offended by him, is central to understanding his identity. I encouraged those deciding to follow Jesus to participate in upcoming baptisms and invited everyone to return for the new series on Jesus' claims about himself.
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