Editing Resurrection of Jesus (section)

== Significance in Christianity ==
{{Main|Salvation in Christianity}}
[[File:Wien Deutschordenskirche Flügelaltar Flügel R 01.jpg|thumb|upright=1.25|Right wing of the winged [[triptych]] at the [[Church of the Teutonic Order, Vienna]], Austria. The artwork depicts Christ's crucifixion and [[burial of Jesus|burial]] (left), and resurrection (right).]]

===Foundation of Christian faith===
In [[Christian theology]], the death, resurrection, and [[Session of Christ|exaltation]] of Jesus are the most important events, and the foundation of the Christian faith.{{sfn|Dunn|1985|p=53}}{{sfn|Dunn|2009|p=149}}{{refn|group=note|{{Bibleverse|1 Cor|15:12–20}} {{Bibleverse|1 Peter|1:3}}}} The [[Nicene Creed]] states: "On the third day{{refn|group=note|name="third day"}} he rose again in accordance with the Scriptures".<ref>Updated version of the Nicene Creed added at [[First Council of Constantinople]] in 381 AD, in Norman Tanner, ''New Short History of the Catholic Church'', p. 33 (Burns & Oates, 2011). {{ISBN|978-0-86012-455-9}}</ref> According to Terry Miethe, a Christian philosopher at Oxford University, the question {{"'}}Did Jesus rise from the dead?' is the most important question regarding the claims of the Christian faith."<ref>Terry Miethe, in: Gary Habermas & Anthony G. N. Flew, ''Did Jesus Rise from the Dead? The Resurrection Debate'', ed. Terry Miethe (San Francisco: Harper and Row, 1987), p.xi. Quoted by [[Michael Martin (philosopher)|Michael Martin]], ''The Resurrection as Initially Improbable'' (chapter). In: {{cite book|title= The Empty Tomb: Jesus Beyond the Grave|editor1-first= Robert M.|editor1-last= Price|editor1-link= Robert M. Price|editor2-first= Jeffrey Jay|editor2-last= Lowder|year= 2005|publisher= Prometheus Books|location= Amherst|isbn= 1-59102-286-X|page= [https://archive.org/details/isbn_9781591022862/page/44 44]|url= https://archive.org/details/isbn_9781591022862/page/44}}</ref> According to [[John R. Rice (pastor)|John R. Rice]], a Baptist evangelist, the resurrection of Jesus was part of the plan of [[Salvation (Christianity)|salvation]] and [[Redeemer (Christianity)|redemption]] by [[Atonement in Christianity|atonement for man's sin]].<ref>John R. Rice, ''The Importance of Christ's Resurrection in the Christian Faith''. In: Curtis Hutson (2000), ''Great Preaching on the Resurrection'', {{ISBN|0-87398-319-X}} pp. 55–56</ref> According to the [[Roman Catechism]] of the Catholic Church, the resurrection of Jesus causes and is the model of the resurrection of all the dead, as well as the cause and model of [[Repentance in Christianity|repentance]], which the catechism calls "spiritual resurrection".<ref>{{cite web| url = http://www.cin.org/users/james/ebooks/master/trent/tcreed05.htm| title = Master Nazareth Catechism: Catechism of the Council of Trent: Article V}}</ref> Summarizing its traditional analysis, the Catholic Church states in its Catechism:
{{blockquote|Although the Resurrection was an historical event that could be verified by the sign of the empty tomb and by the reality of the apostles' encounters with the risen Christ, still it remains at the very heart of the mystery of faith as something that transcends and surpasses history.<ref>{{cite web| url = http://www.scborromeo.org/ccc/p122a5p2.htm#647| title = Catechism of the Catholic Church 647}}</ref><ref>{{Cite web|url=https://www.vatican.va/archive/ENG0015/__P1S.HTM|title=Catechism of the Catholic Church - IntraText|date=25 November 2021|archive-url=https://web.archive.org/web/20211125132200/https://www.vatican.va/archive/ENG0015/__P1S.HTM |archive-date=25 November 2021 }}</ref>}}

For orthodox Christians, including a number of scholars, the resurrection of Jesus is taken to have been a concrete, material resurrection of a transformed body.{{sfn|Wright|2003|p=272; cf. 321}}<ref group=web name="Habermas.2005">Habermas (2005), [http://www.garyhabermas.com/articles/J_Study_Historical_Jesus_3-2_2005/J_Study_Historical_Jesus_3-2_2005.htmResurrection ''Research from 1975 to the Present: What are Critical Scholars Saying?'']</ref>{{refn|group=note|name="Habermas"|According to Christian apologist [[Gary Habermas]], "Many [conservative] scholars have spoken in support of a [transformed] bodily notion of Jesus' resurrection."<ref group=web name="Habermas.2005"/> According to Habermas, Paul refers to a physical body in 1 Corinthians 15:44.<ref name="auto"/> Habermas notes that Paul doesn't use solely the word ''pneuma'', but speaks about [[Spiritual body|"spiritual [''pneumatikos''] body [''soma'']"]]. According to Habermas, Paul refers to a physical body, arguing that "Paul says three things in one chapter [of Philippians] that indicates that he’s talking about a physical resurrection." The first is that Paul says that he is a Pharisee, implying that he believes in a physical resurrection. The second is that, in Philippians 3:11, Paul says "That I may attain the resurrection of the dead", using the phrase ''eks-anastasis'' ("εἰς τὴν ἐξανάστασιν") (out-resurrection), "resurrection from out among the dead ones." And third, in Philippians 3:20–21 "He Jesus will change my body to be like His body." Habermas further notes that in Philippians 3:20,21, Paul speaks of a "glorious body" which is resurrected.<ref group=web name="Habermas.Flew">John Ankerberg and Gary Habermas (2000), [https://articles.mycrashlab.com/articles/guests-and-authors/dr-gary-habermas/the-resurrection-of-jesus-christ-was-it-physical-or-spiritual/ ''The Resurrection of Jesus Christ: Was it Physical or Spiritual?'']</ref>}} Scholars such as [[Craig L. Blomberg]] and [[Mike Licona]] argue there are sufficient arguments for the historicity of the resurrection.{{sfn|Blomberg|1987|p=253}}{{sfn|Licona|2010}}{{sfn|Habermas|2024}}

In secular and [[liberal Christian]] scholarship, the post-resurrection appearances are often interpreted as being subjective [[Vision (spirituality)|visionary experiences]] in which Jesus's presence was felt,{{sfn|Koester|2000|pp=64–65}}{{sfn|Vermes|2008b|p=141}}{{sfn|De Conick|2006|p=6}} as articulated in the [[vision theory of Jesus' appearances|vision theory of Jesus's appearances]].{{refn|group=note|According to Habermas, a Christian [[Apologetics|apologist]], both internal states of mind, such as [[hallucination]]s, [[conversion disorder]], and bereavement-related [[Vision (spirituality)|visions]], as well as objective phenomena such as illusions have been proposed as possible natural explanations for what the disciples believed they saw.{{sfn|Bergeron|Habermas|2015|p=158}}}} In the 21st century, modern scholars such as [[Gerd Lüdemann]] have proposed that [[Saint Peter|Peter]] had a vision of Jesus, due to severe [[grief]] and [[mourning]].{{refn|group=note|"Gerd Lüdemann 2012: 552 (cf. 550-557); 2004: 159 (cf. 163-166); 1994: 174 (cf. 173-179). See also Bart Ehrman 2014: 183-206, although Ehrman never describes the vision he proposes. Other proponents of some form of vision hypothesis include Michael Goulder (1996, 2000, 2005) and James Crossley (2005), although Goulder proposes only a spiritual resurrection belief emerged initially, and Crossley considers Jesus’ predictions of his own death historical and a contributing factor to the resurrection belief."}} Ehrman notes that "Christian apologists sometimes claim that the most sensible historical explanation for these visions is that Jesus [physically] appeared to the disciples".{{sfn|Ehrman|2014|p=107}}

===First ''ekklēsia''===
{{Main|Jewish Christian}}

The belief in the resurrection by Jesus's early followers formed the proclamation of the first ''ekklēsia'' ({{lit|assembly}}).<ref>Reginald H. Fuller, ''[[The Foundations of New Testament Christology]]'' (New York: Scribners, 1965), p. 11.</ref>{{sfn|Pagels|2005|p=40}} The "visions of the resurrected/exalted Christ" reinforced the impact Jesus and his ministry had on his early followers,{{sfn|Hurtado|2005|pp=53–54, 64–65, 72-73}} and interpreted in a scriptural framework they gave the impetus to Christ-devotion{{sfn|Hurtado|2005|pp=53–54, 64–65, 181, 184-185}} and the belief in the exaltation of Jesus.{{sfn|Ehrman|2014|pp=109–110}}{{sfn|Vermes|2008a|p=138}} Jesus's death was interpreted in light of the scriptures as a redemptive death, being part of God's plan.{{sfn|Hurtado|2005|pp=185-188}} The subsequent appearances led to the resumption of the missionary activity of Jesus's followers,{{sfn|Koester|2000|pp=64–65}}{{sfn|Vermes|2008a|pp=151–152}} with [[Saint Peter|Peter]] assuming the leadership role in the first ''ekklēsia'' (which formed the basis for the Apostolic succession).{{sfn|Pagels|2005|pp=43–45}}{{sfn|Lüdemann|Özen|1996|p=116}}

In the ''[[Antiquities of the Jews]]'', a 1st-century account of Jewish history by [[Josephus]], believers of the resurrection are discussed. However, this reference to the resurrection is widely believed to have been added by a [[Christian interpolation|Christian interpolator]].<ref>{{Cite book|last=Ehrman|first=Bart D.|url=https://books.google.com/books?id=xpoNAQAAMAAJ|title=The New Testament: A Historical Introduction to the Early Christian Writings|date=1997|publisher=Oxford University Press|isbn=978-0-19-508481-8|language=en}}</ref> Within the [[New Testament Apocrypha|non-canonical]] literature of [[Gospel of Peter]], there is a retelling of the resurrection of Jesus.<ref>{{cite book|author=[[Walter Richard Cassels|Walter Richard]]|title=The Gospel According to Peter: A Study|url=https://books.google.com/books?id=vQtKAAAAMAAJ|publisher=[[Longman|Longmans, Green]]|date=1894|page=11|accessdate=2022-04-02}}</ref>

====Ushering in the last days====
Jesus's followers expected God's Kingdom to come soon, and Jesus's resurrection was the first event of the Endtime.{{sfnp|Borg|Crossan|2006|p=185}}{{refn|group=note|name=last days}} As Borg and Crossan note, "For Mark the kingdom of God is already here because the Son of Man is already present".{{sfnp|Borg|Crossan|2006|p=185}}

====Exaltation and Christology====
{{See also|Ascension of Jesus|Session of Christ|Christology}}

=====Christ-devotion=====
The New Testament writings contend that the resurrection was "the beginning of His exalted life"{{sfn|Novakovic|2014|p=135}}{{refn|group=note|Novakovic quotes C.E.B. Cranfield, ''The Epistle to the Romans'', 1:62.{{sfn|Novakovic|2014|p=135, note 78}}}} as Christ and Lord.{{sfn|Hurtado|2005|pp=508, 591}}<!-- Hurtado (2003)  nor Hurtado (2005) has so many pages... --><ref group=web name="Holcomb"/> Jesus is the "[[Firstborn (Judaism)|firstborn]] of the dead", ''prōtotokos'', the first to be raised from the dead, thereby acquiring the "special status of the firstborn as the preeminent son and heir".{{sfn|Novakovic|2014|p=152}}<ref group=web name="Holcomb"/> [[Gregory Beale]] writes:

{{blockquote|"Firstborn" refers to the high, privileged position that Christ has as a result of the resurrection from the dead ... Christ has gained such a sovereign position over the cosmos, not in the sense that he is recognized as the first-created being of all creation or as the origin of creation, but in the sense that he is the inaugurator of the new creation by means of his resurrection.<ref group=web name="Holcomb"/>}}

Hurtado notes that soon after his death, Jesus was called Lord (''[[Kyrios]]''), which "associates him in astonishing ways with God".{{sfn|Hurtado|2005|p=179}} The term Lord reflected the belief that God had exalted Jesus to a divine status "at God's 'right hand{{'"}}.{{sfn|Hurtado|2005|p=181}} The worship of God as expressed in the phrase "call upon the name of the Lord [''Yahweh'']" was also applied to Jesus, invocating his name "in corporate worship and in the wider devotional pattern of Christian believers (e.g., [[baptism]], [[Exorcism in Christianity|exorcism]], [[Faith healing|healing]])".{{sfn|Hurtado|2005|pp=181-182}}

According to Hurtado, powerful [[religious experience]]s were an indispensable factor in the emergence of Christ-devotion.{{sfn|Hurtado|2005|pp=64–65, 181, 184-185}}{{refn|group=note|See also Andrew Chester (2007), ''Messiah and Exaltation: Jewish Messianic and Visionary Traditions and New Testament Christology'', Mohr Siebeck; and Larry Huratdo (11 December 2012), [https://larryhurtado.wordpress.com/2012/12/11/early-high-christology-a-recent-assessment-of-scholarly-debate/ {{"'}}Early High Christology': A Recent Assessment of Scholarly Debate"].}} Those experiences "seem to have included [[Vision (spirituality)|visions]] of (and/or ascents to) God's heaven, in which the glorified Christ was seen in an exalted position".{{sfn|Hurtado|2005|pp=72–73}}{{refn|group=note|name="Hurtado_visions"|These visions may mostly have appeared during corporate worship.{{sfn|Hurtado|2005|p=73}} Johan Leman contends that the communal meals provided a context in which participants entered a state of mind in which the presence of Jesus was felt.{{sfn|Leman|2015|pp=168–169}}}} Those experiences were interpreted in the framework of God's redemptive purposes, as reflected in the scriptures, in a "dynamic interaction between devout, prayerful searching for, and pondering over, scriptural texts and continuing powerful religious experiences".{{sfn|Hurtado|2005|p=184}} This initiated a "new devotional pattern unprecedented in Jewish monotheism", that is, the worship of Jesus next to God,{{sfn|Hurtado|2005|p=53}} giving Jesus a central place because his ministry, and its consequences, had a strong impact on his early followers.{{sfn|Hurtado|2005|pp=53–54}} Revelations, including those visions, but also inspired and spontaneous utterances, and "charismatic exegesis" of the Jewish scriptures, convinced them that this devotion was commanded by God.{{sfn|Hurtado|2005|pp=72–73, 185}}

Ehrman notes that both Jesus and his early followers were [[Jewish eschatology|apocalyptic Jews]], who believed in the bodily resurrection, which would start when the coming of God's Kingdom was near.{{sfn|Ehrman|2014|p=99}} According to Ehrman, "the disciples' belief in the resurrection was based on [[Vision theory of Jesus' appearances|visionary experiences]]",{{sfn|Ehrman|2014|pp=98, 101}} arguing that visions usually have a strong persuasive power, but also noting that the Gospel-accounts record a tradition of doubt about the appearances of Jesus. Ehrman's "tentative suggestion" is that only a few followers had visions, including Peter, Paul and Mary. They told others about those visions, convincing most of their close associates that Jesus was raised from the dead, but not all of them.{{refn|group=note|name=Sanders.first"}} Eventually, these stories were retold and embellished, leading to the story that all disciples had seen the risen Jesus.{{sfn|Ehrman|2014|pp=101–102}} The belief in Jesus's resurrection radically changed their perceptions, concluding from his absence that he must have been exalted to heaven, by God himself, exalting him to an unprecedented status and authority.{{sfn|Ehrman|2014|pp=109–110}}

While the vision theory has gained support among critical scholars since the last quarter of the 20th century,<ref name=Habermas_2011_Trinity>Gary Habermas (2001), [http://www.garyhabermas.com/articles/trinityjournal_latetwentieth/trinityjournal_latetwentieth.htm ''The Late Twentieth-Century Resurgence of Naturalistic Responses to Jesus' Resurrection'']. Trinity Journal (TRINJ 22NS (2001) 179-196)</ref> conservative Christian scholars who believe in a bodily resurrection reject the visionary theories in favor of a literal interpretation of the textual accounts of a physical resurrection.<ref>{{Cite web |url=http://www.equip.org/free/DJ923.htm |title=Habermas |access-date=2005-08-26 |archive-date=2003-02-07 |archive-url=https://web.archive.org/web/20030207070853/http://www.equip.org/free/DJ923.htm |url-status=dead }}</ref><ref>{{Cite web|url=https://www.leaderu.com/offices/billcraig/docs/visions.html|title=Visions of Jesus: A Critical Assessment of Gerd Lüdemann's Hallucination Hypothesis|author-first1=William Lane|author-last1=Craig}}</ref><ref>Michael Morrison [http://www.gci.org/Jesus/resurrectionhistory The Resurrection of Jesus: A History of Interpretation] {{Webarchive|url=https://web.archive.org/web/20150329191338/http://www.gci.org/Jesus/resurrectionhistory |date=2015-03-29 }}</ref>{{sfn|Habermas|2005|pp=135–153}}<ref>{{cite journal|author-last1=Wright|author-first1=N.T. |title=Christian Origins and the Resurrection of Jesus: The Resurrection of Jesus as a Historical Problem|journal=Sewanee Theological Review|year=1998|url=https://ntwrightpage.com/2016/07/12/christian-origins-and-the-resurrection-of-jesus-the-resurrection-of-jesus-as-a-historical-problem/}}</ref>{{sfn|Wright|2003|pp=690–691}}{{sfn|Allison|2005|pp=324–325}}

=====Low and High Christology=====
{{See also|Early High Christology|Preexistence of Christ}}

It has long been argued that the New Testament writings contain two different Christologies, namely a "low" or [[Adoptionism|adoptionist]] Christology, and a "high" or "incarnation Christology".{{sfn|Ehrman|2014|p=125}} The "low Christology" or "[[Adoptionism|adoptionist]] Christology" is the belief "that God exalted Jesus to be his Son by raising him from the dead",{{sfn|Ehrman|2014|pp=120, 122}} thereby raising him to "divine status",<ref group=web name=BE_2013.02.14>{{cite web|last1=Ehrman|first1=Bart D.|author-link1=Bart D. Ehrman|title=Incarnation Christology, Angels, and Paul |url=https://ehrmanblog.org/incarnation-christology-angels-and-paul-for-members/|website=The Bart Ehrman Blog|access-date=2 May 2018|date=14 February 2013}}</ref> as in Romans 1:4.<ref>{{Bibleverse|Romans|1:4|NRSV}}</ref> The other early Christology is "high Christology", which is "the view that Jesus was a pre-existent divine being who became a human, did the Father’s will on earth, and then was taken back up into heaven whence he had originally come",<ref group=web name=BE_2013.02.14/>{{sfn|Ehrman|2014|p=122}} and from where he [[Christophany|appeared on earth]]. The chronology of the development of these early Christologies is a matter of debate within contemporary scholarship.{{sfn|Loke|2017}}{{sfn|Ehrman|2014}}{{sfn|Talbert|2011|pp=3–6}}<ref group=web name="Hurtado.2017">Larry Hurtado, [https://larryhurtado.wordpress.com/2017/10/09/the-origin-of-divine-christology/ ''The Origin of "Divine Christology"?'']</ref>

According to the "evolutionary model"{{sfn|Netland|2001|p=175}} c.q. "evolutionary theories",{{sfn|Loke|2017|p=3}} as proposed by Bousset, followed by Brown, the Christological understanding of Christ developed over time, from a low Christology to a high Christology,{{sfn|Mack|1995}}{{sfn|Ehrman|2003}}<ref name="Ehrman_HJBG_CG">Bart Ehrman, ''How Jesus became God'', Course Guide</ref> as witnessed in the Gospels.{{sfn|Ehrman|2014}} According to the evolutionary model, the earliest Christians believed that Jesus was a human who was exalted, c.q. [[Adoptionism|adopted]] as God's Son,{{sfn|Loke|2017|pp=3–4}}{{sfn|Talbert|2011|p=3}}{{sfn|Brown|2008|p=unpaginated}} when he was resurrected,<ref name="Ehrman_HJBG_CG"/><ref>Geza Vermez (2008), ''The Resurrection'', pp. 138–139</ref> signalling the nearness of the [[Kingdom of God]], when all dead would be resurrected and the righteous exalted.{{sfn|Fredriksen|2008|p=unpaginated}} Later beliefs shifted the exaltation to his baptism, birth, and subsequently to the idea of his eternal existence, as witnessed in the Gospel of John.<ref name="Ehrman_HJBG_CG"/> Mark shifted the moment of when Jesus became the son to the [[baptism of Jesus]], and later still Matthew and Luke shifted it to the moment of the [[Virgin birth of Jesus|divine conception]], and finally John declared that Jesus had been with God from the beginning: "In the beginning was the Word".{{sfn|Brown|2008|p=unpaginated}}

Since the 1970s, the late datings for the development of a "high Christology" have been contested,{{sfn|Loke|2017|p=5}} and a majority of scholars argue that this "High Christology" existed already before the writings of Paul.{{sfn|Ehrman|2014|p=125}} This "incarnation Christology" or "high Christology" did not evolve over a longer time, but was a "big bang" of ideas which were already present at the start of Christianity, and took further shape in the first few decades of the church, as witnessed in the writings of Paul.{{sfn|Loke|2017|p=5}}<ref group=web name="Bouma.2014">{{cite web|last=Bouma|first=Jeremy|title=The Early High Christology Club and Bart Ehrman – An Excerpt from 'How God Became Jesus'|url=https://zondervanacademic.com/blog/how-god-became-jesus-bart-ehrman-high-christology-excerpt/|website=Zondervan Academic Blog|publisher=[[HarperCollins]] Christian Publishing|access-date=2 May 2018|date=27 March 2014}}</ref><ref group=web name=BE_2013.02.14/><ref group=web>Larry Hurtado (10 July 2015 ), [https://larryhurtado.wordpress.com/2015/07/10/early-high-christology-a-paradigm-shift-new-perspective/ {{"'}}Early High Christology': A 'Paradigm Shift'? 'New Perspective'?"]</ref>

According to Ehrman, these two Christologies existed alongside each other, calling the "low Christology" an "[[Adoptionism|adoptionist]] Christology, and "the "high Christology" an "incarnation Christology".{{sfn|Ehrman|2014|p=125}} While adoptionism was declared [[Heresy in Christianity|heresy]] at the end of the 2nd century,<ref>{{cite book|last=Harnack|first=Adolf Von|title=History of Dogma|year=1889|url=http://www.ccel.org/ccel/harnack/dogma1.II.III.III.html}}</ref><ref>{{cite book | url = https://books.google.com/books?id=iAvGNlIWg9IC&q=adoptionism+heresy&pg=PA23 |title= The Popular Encyclopedia of Church History: The People, Places, and Events That Shaped Christianity |author1= Edward E. Hindson |author2=Daniel R. Mitchell | page=23|publisher= Harvest House Publishers|year= 2013 |isbn= 9780736948074 }}</ref> it was adhered to by the [[Ebionites]],<ref>{{Cite book | editor1-last = Cross | editor1-first = EA | title = The Oxford Dictionary of the Christian Church | publisher = Oxford University Press | year = 1989 | contribution = Ebionites | editor2-last = Livingston | editor2-first = FL}}</ref> who regarded Jesus as the Messiah while rejecting his [[divinity]] and his [[Virgin birth of Jesus|virgin birth]],<ref>{{cite encyclopedia | url = http://www.britannica.com/EBchecked/topic/177608/Ebionites | encyclopedia = Encyclopædia Britannica | title = Ebionites}}</ref> and insisted on the necessity of following [[Halakha|Jewish law and rites]].<ref>{{Cite book | first = Kaufmann | last = Kohler | chapter-url = http://jewishencyclopedia.com/view.jsp?artid=22&letter=E | chapter = Ebionites | editor1-first = Isidore | editor1-last = Singer | editor2-first = Cyrus | editor2-last = Alder | title = [[The Jewish Encyclopedia]] | date = 1901{{ndash}}1906}}</ref> They revered [[James, brother of Jesus|James the brother of Jesus]] (James the Just); and rejected [[Paul the Apostle]] as an [[Antinomianism#Supporting Pauline passages|apostate from the Law]].<ref name="Maccoby 1987">{{Cite book| author = Hyam Maccoby| title = The Mythmaker: Paul and the Invention of Christianity| pages = 172–183| publisher = HarperCollins | year = 1987 | isbn = 0-06-250585-8| author-link = Hyam Maccoby}}, [http://ebionite.tripod.com/mac15.htm an abridgement]</ref> They show strong similarities with the earliest form of Jewish Christianity, and their specific theology may have been a "reaction to the [[Paul and Judaism|law-free Gentile mission]]".{{sfn|Dunn|2006|p=282}}

In the "pre-existence" Christology, Christ's resurrection and exaltation was a restoration of the exalted status he already had, but had not grasped at, as described in Philippians|2:6-11.<ref>{{Bibleverse|Philippians|2:6-11|NRSV}}</ref><ref>Capes, Nelson Raymond, [https://ir.stthomas.edu/sod_mat/6/ "Philippians 2:6-11: Pre-Existence or Second Adam Christology? A Comparison of the Exegeses of Three Modern Scholars with that of St. John Chrysostom"] (2012). School of Divinity Master’s Theses and Projects. 6.</ref><ref group=web name=EB_ih>EB, [https://www.britannica.com/biography/Jesus/Incarnation-and-humiliation Incarnation and humiliation]</ref>{{refn|group=note|name=EB_restoration|EB: "Session at the right hand of the Father was apparently a Christian interpretation of the first verse of Psalm 110. It implied the elevation—or, as the doctrine of preexistence became clearer, the restoration—of Christ to a position of honour with God. Taken together, the Ascension and the session were a way of speaking about the presence of Christ with the Father during the interim between the Resurrection and the Second Advent."<ref group=web name=EB_ih/>}}

====Redemptive death====
{{See also|Salvation in Christianity#Atonement|Redeemer (Christianity){{!}}Redeemer}}

Jesus's death was interpreted as a redemptive death "for our sins", in accordance with God's plan as contained in the Jewish scriptures.{{sfn|Hurtado|2005|p=185}}{{refn|group=note|name="died for"}} The significance lay in "the theme of divine necessity and fulfilment of the scriptures", not in the later Pauline emphasis on "Jesus's death as a sacrifice or an expiation for our sins".{{sfn|Hurtado|2005|p=186}} For the early Jewish Christians, "the idea that Messiah's death was a necessary redemptive event functioned more as an apologetic explanation for Jesus's crucifixion"{{sfn|Hurtado|2005|p=186}} "proving that Jesus's death was no surprise to God".{{sfn|Hurtado|2005|p=187}}{{refn|group=note|Hurtado cites Green, ''The Death of Jesus'', p.323.{{sfn|Hurtado|2005|p=187, n.55}}}}

====Call to missionary activity====
{{Main|Great Commission|Apostles|Christian mission}}

The New Testament accounts describe the resurrected Jesus calling his followers to missionary activity in what has been traditionally labelled as the [[Great Commission]], where he instructs them to "make disciples of all nations, baptizing them in the name of the Father, and of the Son, and the Holy Spirit".<ref>[[Matthew 28:16]]–[[Matthew 28:20|20]]</ref>

According to Dunn, the appearances to the disciples have "a sense of obligation to make the vision known".{{sfn|Dunn|1997|p=131}} [[Helmut Koester]] states that the stories of the resurrection were originally [[Epiphany (feeling)|epiphanies]] in which the disciples were [[Great Commission|called to a ministry]] by the risen Jesus, and were later used as evidence of the event.{{sfn|Koester|2000|pp=64–65}} Biblical scholar [[Géza Vermes]] argues that the resurrection is to be understood as a reviving of the self-confidence of the followers of Jesus, under the influence of the Spirit, "prompting them to resume their apostolic mission".{{sfn|Vermes|2008a|pp=151–152}}{{refn|group=note|Vermes describes are eight possible theories to explain the resurrection of Jesus, concluding that none of these six possibilities "stands up to stringent scrutiny",{{sfn|Vermes|2008a|p=149}} and then stating that the resurrection is a "resurrection in the hearts of men."{{sfn|Vermes|2008a|p=152}}}} According to [[Gerd Lüdemann]], Peter convinced the other disciples that the resurrection of Jesus signalled that the end-times were near and God's Kingdom was coming, when the dead would rise again, as evidenced by Jesus. This revitalized the disciples, starting off their new mission.{{sfn|Lüdemann|Özen|1996|pp=180–181}}{{sfn|Ehrman|2014|p=100}}<ref group="web" name="Ehrman.Lüdemann">Bart Ehrman (5 October 2012), [https://ehrmanblog.org/gerd-ludemann-on-the-resurrection-of-jesus-for-members/ ''Gerd Lüdemann on the Resurrection of Jesus'']</ref>

====Leadership of Peter====
{{Main|Saint Peter|Apostolic succession}}

[[Saint Peter|Peter]] claimed forcefully that Jesus appeared to him,{{sfn|Pagels|2005|p=45}}{{sfn|Ehrman|2014|pp=101–102}} and legitimised by Jesus's appearance he assumed leadership of the group of early followers, forming the Jerusalem ''ekklēsia'' mentioned by Paul.{{sfn|Pagels|2005|p=45}}{{sfn|Lüdemann|Özen|1996|p=116}} He was soon eclipsed in this leadership by James the Just, "the Brother of the Lord",{{sfn|Pagels|2005|pp=45–46}}{{sfn|Lüdemann|Özen|1996|pp=116–117}} which may explain why the early texts contain scarce information about Peter.{{sfn|Lüdemann|Özen|1996|pp=116–117}}{{refn|group=note|According to Lüdemann, in the discussions about the [[Paul and Judaism|strictness of adherence]] to the Jewish Law, the more conservative faction of James the Just took the overhand over the more liberal position of Peter, who soon lost influence.{{sfn|Lüdemann|Özen|1996|pp=116–117}} According to Dunn, this was not an "usurpation of power", but a consequence of Peter's involvement in missionary activities.{{sfn|Bockmuehl|2010|p=52}}}} According to [[Gerd Lüdemann]], Peter was the first who saw Jesus,{{sfn|Lüdemann|Özen|1996|pp=180–181}} noting that Peter and Mary both had appearance-experiences, but arguing that the tradition of Mary's appearance is a later development, and her appearance probably was not the first.{{sfn|Lüdemann|Özen|1996|pp=112–113}}{{refn|group=note|name=Sanders.first"|According to Sanders, "there seems to have been a competition: 'I saw him,' 'so did I,' 'the women saw him first,' 'no, I did; they didn't see him at all,' and so on."<ref name="Sanders.2007">"Jesus Christ." Encyclopædia Britannica, 2007. Encyclopædia Britannica Online. 10 January 2007</ref>}}

According to [[Christian proto-orthodoxy]], Peter was the first to who Jesus appeared, and therefore the rightful leader of the Church.{{sfn|Pagels|2005|p=45}} The resurrection forms the basis of the [[Apostolic succession]] and the institutional power of orthodoxy, as the heirs of Peter,{{sfn|Pagels|2005|p=43}} to whom Jesus appeared, and is described as "the rock" on which the church will be built.{{sfn|Pagels|2005|p=45}} Though the Gospels, and Paul's letters, describe appearances to a greater number of people, only the appearances to the [[Twelve Apostles]] count as lending authority and Apostolic succession.{{sfn|Pagels|2005|pp=47–48}}

===Paul – participation in Christ===
{{Main|Participation in Christ}}

The appearance of Jesus to Paul convinced him that Jesus was the risen Lord and Christ, who commissioned him to be an apostle to the Gentiles.{{sfn|Donaldson|1997|p=259}}{{sfn|Dunn|2009|p=352}}{{sfn|Hultgren|2011|p=118}} According to Newbigin, "Paul presents himself not as the teacher of a new theology but as the messenger commissioned by the authority of the Lord himself to announce a new fact – namely that in the ministry, death and resurrection of Jesus God has acted decisively to reveal and effect his purpose of redemption for the whole world".{{sfn|Newbigin|1989|p=5}} The teachings of the apostle Paul form a key element of the Christian tradition and theology. Fundamental to Pauline theology is the connection between Christ's resurrection, and [[Redemption (theology)|redemption]].<ref>{{cite book|title=The creed: the apostolic faith in contemporary theology|first1=Berard L. |last1=Marthaler|year=2007|ISBN=0-89622-537-2|page=361}}</ref> In 1 Corinthians 15:13–14, 15:17, and 15:20–22, Paul writes:

{{blockquote|If there is no resurrection of the dead, then Christ has not been raised; if Christ has not been raised, then our preaching is in vain and your faith is in vain ... If Christ has not been raised, your faith is futile ... But Christ really has been raised from the dead. He is the first of all those who will rise. Death came because of what a man did. Rising from the dead also comes because of what a man did. Because of Adam, all people die. So because of Christ, all will be made alive.{{sfn|Vermes|2008b|p=xv}}<ref>{{bibleverse|1 Corinthians|15:13–14}}, {{bibleref2-nb|1 Corinthians|15:17}}, {{bibleref2-nb|1 Corinthians|15:20–22}}</ref>}}

The ''[[kerygma]]'' of 1 Corinthians 15:3 states that "Christ died for our sins"-{{refn|group=note|name="died for"}} The meaning of that ''kerygma'' is a matter of debate, and open to multiple interpretations. Traditionally, this ''kerygma'' is interpreted as meaning that Jesus's death was an atonement or ransom for, or propitiation or expiation of, God's wrath against humanity because of their sins. With Jesus's death, humanity was freed from this wrath.{{sfn|Briscoe|Ogilvie|2003}}<ref group=web name="Peterson">David G. Peterson (2009), [http://davidgpeterson.com/atonement/atonement-in-pauls-writings/ ''Atonement in Paul's writing''] {{Webarchive|url=https://web.archive.org/web/20190321181957/http://davidgpeterson.com/atonement/atonement-in-pauls-writings/ |date=21 March 2019 }}</ref>{{refn|group=note|name="atonement.Paul"|Atonement:<br>* Briscoe and Ogilvie (2003): "Paul says that Christ's ransom price is his blood."{{sfn|Briscoe|Ogilvie|2003}}<br>* Cobb: "The question is whether Paul thought that God sacrificed Jesus to atone for human sins. During the past thousand years, this idea has often been viewed in the Western church as at the heart of Christianity, and many of those who uphold it have appealed to Paul as its basis ... In fact, the word 'atonement' is lacking in many standard translations. The King James Translation uses 'propitiation', and the Revised Standard Version uses 'expiation.' The American Translation reads: 'For God showed him publicly dying as a sacrifice of reconciliation to be taken advantage of through faith.' The Good News Bible renders the meaning as: 'God offered him, so that by his sacrificial death he should become the means by which people's sins are forgiven through their faith in him.' Despite this variety, and the common avoidance of the word 'atonement', all these translations agree with the New Revised Standard Version in suggesting that God sacrificed Jesus so that people could be reconciled to God through faith. All thereby support the idea that is most directly formulated by the use of the word 'atonement.'"<ref group=web name="Cobb">John B. Cobb, [https://www.religion-online.org/article/did-paul-teach-the-doctrine-of-the-atonement/ ''Did Paul Teach the Doctrine of the Atonement?'']</ref>}} In the classical Protestant understanding, which has dominated the understanding of Paul's writings, humans partake in this salvation by faith in Jesus Christ; this faith is a grace given by God, and people are justified by God through Jesus Christ and faith in Him.{{sfn|Stubs|2008|pp=142–143}}

More recent scholarship has raised several concerns regarding these interpretations. According to [[E. P. Sanders]], who initiated the so-called "[[New Perspective on Paul]]", Paul saw the faithful redeemed by participation in Jesus's death and rising. Though "Jesus's death substituted for that of others and thereby freed believers from sin and guilt", a metaphor derived from "ancient [[Korban|sacrificial]] theology",<ref group=web name="EB.Paul">E. P. Sanders, [https://www.britannica.com/biography/Saint-Paul-the-Apostle ''Saint Paul, the Apostle''], [[Encyclopedia Britannica]]</ref><!-- **START OF NOTE** -->{{refn|group=note|name="sacrifice"|According to ''[[The Jewish Encyclopedia]]'' (1906), "The Mishnah says that sins are expiated (1) by sacrifice, (2) by repentance at death or on Yom Kippur, (3) in the case of the lighter transgressions of the positive or negative precepts, by repentance at any time ... The graver sins, according to Rabbi, are apostasy, heretical interpretation of the Torah, and non-circumcision (Yoma 86a). The atonement for sins between a man and his neighbour is an ample apology (Yoma 85b)."<ref group=web name="JE.SIN">''[[The Jewish Encyclopedia]]'', [http://www.jewishencyclopedia.com/articles/13761-sin "SIN"]</ref><br><br>The Jewish Virtual Library writes: "Another important concept [of sacrifices] is the element of substitution. The idea is that the thing being offered is a substitute for the person making the offering, and the things that are done to the offering are things that should have been done to the person offering. The offering is in some sense 'punished' in place of the offerer. It is interesting to note that whenever the subject of Karbanot is addressed in the Torah, the name of G-d used is the four-letter name indicating G-d's mercy."<ref group=web>Jeewish Virtual Library, [https://www.jewishvirtuallibrary.org/sacrifices-and-offerings-karbanot "Jewish Practices & Rituals: Sacrifices and Offerings (Karbanot)"]</ref><br><br>''The Jewish Encyclopedia'' further writes: "Most efficacious seemed to be the atoning power of suffering experienced by the righteous during the Exile. This is the idea underlying the description of the suffering servant of God in Isa. liii. 4, 12, Hebr. ... of greater atoning power than all the Temple sacrifices was the suffering of the elect ones who were to be servants and witnesses of the Lord (Isa. xlii. 1-4, xlix. 1–7, l. 6). This idea of the atoning power of the suffering and death of the righteous finds expression also in IV Macc. vi. 27, xvii. 21–23; M. Ḳ. 28a; Pesiḳ. xxvii. 174b; Lev. R. xx.; and formed the basis of Paul's doctrine of the atoning blood of Christ (Rom. iii. 25)."<ref group=web name="JE.ATONEMENT">''[[The Jewish Encyclopedia]]'' (1906), [http://www.jewishencyclopedia.com/articles/2092-atonement "Atonement"]</ref>}}<!-- **END OF NOTE** --> the essence of Paul's writing is not in the "legal terms" regarding the expiation of sin, but the act of "participation in Christ through [[Eucharist|dying and rising with him]]".{{sfn|Charry|1999|p=35}}{{refn|group=note|Jordan Cooper: "Sanders sees Paul’s motifs of salvation as more participationist than juristic. The reformation overemphasized the judicial categories of forgiveness and escape from condemnation, while ignoring the real heart of salvation, which is a mystical participation in Christ. Paul shows this in his argument in his first epistle to the Corinthians when arguing against sexual immorality. It is wrong because it affects one’s union with Christ by uniting himself to a prostitute. Sin is not merely the violation of an abstract law. This participationist language is also used in Corinthians in the discussion of the Lord’s Supper wherein one participates in the body and blood of Christ."<ref group=web name="Cooper.2014">Jordan Cooper, [https://www.patheos.com/blogs/justandsinner/krister-stendahl-and-the-new-perspective-on-paul/ ''E.P. Sanders and the New Perspective on Paul'']</ref>}} According to Sanders, "those who are baptized into Christ are baptized into his death, and thus they escape the power of sin ... he died so that the believers may die with him and consequently live with him".<ref group=web name="EB.Paul"/> Just as Christians share in Jesus's death in baptism, so they will share in his resurrection.<ref name ="Ehrman 2006">Ehrman, Bart. Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford University Press, US. 2006. {{ISBN|0-19-530013-0}}</ref> [[James F. McGrath]] notes that Paul "prefers to use the language of participation. One died for all, so that all died.<ref>{{bibleverse|2 Corinthians|5:14}}</ref> This is not only different from [[Penal substitution|substitution]], it is the opposite of it".<ref group=web name="McGrath.2007"/>

Paul insists that salvation is received by the grace of God; according to Sanders, this insistence is in line with Judaism of {{circa|200 BC|AD 200|lk=off}}, which saw God's covenant with Israel as an act of grace of God. Observance of the Law is needed to maintain the covenant, but the covenant is not earned by observing the Law, but by the grace of God.<ref group=web name="Cooper.2014"/>

===Church Fathers – atonement===
{{Main|Ransom theory of atonement}}

The [[Apostolic Fathers]], discussed the death and resurrection of Jesus, including [[Ignatius of Antioch|Ignatius]] (50–115),<ref>Ignatius makes many passing references, but two extended discussions are found in the [[Letter to the Trallians]] and the [[Letter to the Smyrnaeans]].</ref> [[Polycarp]] (69–155), and [[Justin Martyr]] (100–165). The understanding of the [[Greek Fathers]] of the death and resurrection of Jesus as an atonement is the "classic paradigm" of the [[Church Fathers]],{{sfn|Weaver|2001|p=2}}{{sfn|Beilby|Eddy|2009|pp=11–20}} who developed the themes found in the New Testament.<ref name="ODCC.Atonement">Cross, F. L., ed. ''The Oxford dictionary of the Christian Church'', p. 124, entry "Atonement". New York: Oxford University Press. 2005</ref>

During the first millennium AD, the ransom theory of atonement was the dominant metaphor, both in eastern and western Christianity, until it was replaced in the west by Anselmus's satisfaction theory of atonement.{{sfn|Oxenham|1865|p=114}} The ransom theory of atonement says that Christ liberated humanity from slavery to sin and [[Satan]], and thus death, by giving his own life as a [[ransom]] [[Sacrifice#Christianity|sacrifice]] to Satan, swapping the life of the perfect (Jesus), for the lives of the imperfect (humans). It entails the idea that God deceived the devil,{{sfn|Pugh|2015|p=5}} and that Satan, or death, had "legitimate rights"{{sfn|Pugh|2015|p=5}} over sinful [[soul]]s in the [[afterlife]], due to the fall of man and [[Original sin|inherited sin]].

The ransom theory was first clearly enunciated by [[Irenaeus]] (c. 130–c. 202),{{sfn|Oxenham|1865|pp=xliv, 114}} who was an outspoken critic of [[Gnosticism]], but borrowed ideas from their dualistic worldview.{{sfn|Pugh|2015|p=4}} In this worldview, humankind is under the power of the [[Demiurge]], a lesser God who has created the world. Yet, humans have a spark of the true divine nature within them, which can be liberated by [[gnosis]] (knowledge) of this divine spark. This knowledge is revealed by the [[Logos]], "the very mind of the supreme God", who entered the world in the person of Jesus. Nevertheless, the Logos could not simply undo the power of the Demiurge, and had to hide his real identity, appearing as a physical form, thereby misleading the Demiurge, and liberating humankind.{{sfn|Pugh|2015|p=4}} In Irenaeus' writings, the Demiurge is replaced by the devil, while [[Justin Martyr]] had already equated Jesus and the Logos.{{sfn|Pugh|2015|p=4}}

[[Origen]] (184–253) introduced the idea that the devil held legitimate rights over humans, who were bought free by the blood of Christ.{{sfn|Pugh|2015|pp=5–6}} He also introduced the notion that the devil was deceived in thinking that he could master the human soul.{{sfn|Pugh|2015|p=6}}

===Late Antiquity and early Middle Ages===
Following the [[Constantine I and Christianity|conversion of Constantine]] and the [[Edict of Milan]] in 313, the [[First seven Ecumenical Councils|ecumenical councils]] of the 4th, 5th and 6th centuries, that focused on [[Christology]], helped shape the Christian understanding of the redemptive nature of the resurrection, and influenced both the development of its iconography and its use within Liturgy.<ref>''The resurrection and the icon'' by Michel Quenot 1998 {{ISBN|0-88141-149-3}} p. 72</ref>

Belief in bodily resurrection was a constant note of the Christian church in antiquity. [[Augustine of Hippo]] accepted it at the time of his conversion in 386.<ref>''Augustine: ancient thought baptized'' by John M. Rist 1996 {{ISBN|0-521-58952-5}} p. 110</ref> Augustine defended resurrection, and argued that given that Christ has risen, there is resurrection of the dead.<ref>''Augustine and the Catechumenate'' by William Harmless 1995 {{ISBN|0-8146-6132-7}} p. 131</ref><ref>''Augustine De doctrina Christiana'' by Saint Augustine, R. P. H. Green 1996 {{ISBN|0-19-826334-1}} p. 115</ref> Moreover, he argued that the death and resurrection of Jesus was for the salvation of man, stating: "to achieve each resurrection of ours, the savior paid with his single life, and he pre-enacted and presented his one and only one by way of sacrament and by way of model".<ref>''The Trinity'' by Saint Augustine (Bishop of Hippo.), Edmund Hill, John E. Rotelle 1991 {{ISBN|0-911782-96-6}} p. 157</ref>

The 5th-century theology of [[Theodore of Mopsuestia]] provides an insight into the development of the Christian understanding of the redemptive nature of resurrection. The crucial role of the sacraments in the mediation of salvation was well accepted at the time. In Theodore's representation of the [[Eucharist]], the sacrificial and salvific elements are combined in the "One who saved us and delivered us by the sacrifice of Himself". Theodore's interpretation of the Eucharistic rite is directed towards the triumph over the power of death brought about by the resurrection.<ref>''Adventus Domini: eschatological thought in 4th-century apses and catecheses'' by Geir Hellemo 1997 {{ISBN|90-04-08836-9}} p. 231</ref>

The emphasis on the salvific nature of the resurrection continued in Christian theology in the next centuries, e.g., in the 8th century Saint [[John of Damascus]] wrote that: "...&nbsp;When he had freed those who were bound from the beginning of time, Christ returned again from among the dead, having opened for us the way to resurrection" and Christian iconography of the ensuing years represented that concept.<ref>Vladimir Lossky, 1982 ''The Meaning of Icons'' {{ISBN|978-0-913836-99-6}} p. 189</ref>

===Present-day===
Thorwald Lorenzen finds "a strange silence about the resurrection in many [[pulpit]]s". He writes that among some Christians, ministers and professors, it seems to have become "a cause for embarrassment or the topic of apologetics".{{sfn|Lorenzen|2003|pp=3–4}} The idea of a bodily resurrection remains controversial.<ref>Wright, N. T. "The Surprise of Resurrection."." Craig A. Evans and NT Wright, Jesus, the Final Days: What Really Happened, ed. Troy A. Miller (2009): p=75</ref>

According to psychiatrist and author Adrian Warnock, many Christians neglect the resurrection because of their understandable preoccupation with the Cross.<ref name="Warnock">Warnock, Adrian, [http://raisedwithchrist.net ''Raised With Christ''] {{webarchive|url=https://web.archive.org/web/20091112105429/http://raisedwithchrist.net/ |date=12 November 2009 }}, Crossway 2010</ref>

===Denominations===
==== Roman Catholic Church ====
The resurrection of Jesus is the good news that the Roman Catholic Church proclaims:<ref>{{Cite web|url=http://www.scborromeo.org/ccc/p122a5p2.htm#638|title=Catechism of the Catholic Church - PART 1 SECTION 2 CHAPTER 2 ARTICLE 5 PARAGRAPH 2|website=www.scborromeo.org}}</ref> "the revelation in Jesus Christ of God's mercy to sinners".<ref>{{Cite web|url=http://www.scborromeo.org/ccc/p3s1c1a8.htm#1846|title=Catechism of the Catholic Church - PART 3 SECTION 1 CHAPTER 1 ARTICLE 8|website=www.scborromeo.org}}</ref> The importance of the resurrection is connected to the incarnation of Jesus: by becoming incarnate God has assumed every human unto himself, for his humanity is made of every human (just as a temple is made of stones), and by resurrecting himself God has also resurrected every human.<ref>{{Cite web|url=http://www.scborromeo.org/ccc/p122a3p1.htm#460|title=Catechism of the Catholic Church - PART 1 SECTION 2 CHAPTER 2 ARTICLE 3 PARAGRAPH 1|website=www.scborromeo.org}}</ref>

By rising from the dead, Jesus is the beginning of the resurrection of the dead on Judgment Day and the beginning of the spiritual resurrection (justification or "new life") of sinners,<ref>{{Cite web|url=http://www.scborromeo.org/ccc/p122a5p2.htm#654|title=Catechism of the Catholic Church - PART 1 SECTION 2 CHAPTER 2 ARTICLE 5 PARAGRAPH 2|website=www.scborromeo.org}}</ref> since Jesus is the first human resurrected by God, as the head of the human race as God incarnate, whereby in him all people have already been resurrected and justified, since his resurrection is the principle of the resurrection of the dead and justification of sinners.<ref>{{Cite web|url=http://www.scborromeo.org/ccc/p122a5p2.htm#655|title=Catechism of the Catholic Church - PART 1 SECTION 2 CHAPTER 2 ARTICLE 5 PARAGRAPH 2|website=www.scborromeo.org}}</ref>

The resurrection is a historical yet transcendent event. The historical resurrection transcends spacetime by affecting every human, from Adam and Eve's repentance after the fall to the resurrection of Lazarus (who returned to an earthly life) to the conversion of Saint Paul to the resurrection of the dead on Judgment Day.<ref>{{Cite web|url=http://www.scborromeo.org/ccc/p122a5p2.htm#647|title=Catechism of the Catholic Church - PART 1 SECTION 2 CHAPTER 2 ARTICLE 5 PARAGRAPH 2|website=www.scborromeo.org}}</ref>

By rising from the dead, Jesus shows what the risen bodies of the saints (i.e., justified sinners) will be like. From the moment of his incarnation, Jesus' soul experienced the [[beatific vision]], because he is true God and true man,<ref>{{Cite web|url=http://www.scborromeo.org/ccc/p122a3p1.htm#470|title=Catechism of the Catholic Church - PART 1 SECTION 2 CHAPTER 2 ARTICLE 3 PARAGRAPH 1|website=www.scborromeo.org}}</ref> and from the moment of his resurrection Jesus' body shared in his soul's experience of the beatific vision. At the resurrection, Jesus' whole humanity was deified, and so, shares in the personal mode of existence of the Second Person of the Trinity.<ref>{{Cite web|url=http://www.scborromeo.org/ccc/p122a5p2.htm#646|title=Catechism of the Catholic Church - PART 1 SECTION 2 CHAPTER 2 ARTICLE 5 PARAGRAPH 2|website=www.scborromeo.org}}</ref> [[Deification]] includes four properties: impassibility (freedom from evil, i.e., temptation, sin, suffering, error, inconvenience, boredom, Satan, and death), subtility (freedom from restraint by the laws of science, which includes [[shapeshifting]], [[teleportation]], [[time travel]], control over nature, and superhuman senses and prowess), agility (one's body will not act faster than one's mind or give in to emotion and impulse, for the body will be as obedient to the soul as the soul is to God), and clarity (resplendent beauty and the [[five crowns]]).<ref>{{Cite web|url=http://www.scborromeo.org/ccc/p122a5p2.htm#645|title=Catechism of the Catholic Church - PART 1 SECTION 2 CHAPTER 2 ARTICLE 5 PARAGRAPH 2|website=www.scborromeo.org}}</ref>