Jesus Died Only to Rise Again

By Michael Barber

Dr. Michael Barber, St. Paul Center Senior Young man, is Associate Professor of Scripture and Theology at the Augustine Plant. He has served as Dean of the School of Theology at John Paul the Cracking Academy in San Diego, where he created and ran a graduate plan in Biblical Theology. Dr. Barber holds the Ph.D. in Scripture from Fuller Seminary and earlier studied with Dr. Scott Hahn at Franciscan Academy. He is the author ofComing Soon: Unlocking the Book of Revelation and Applying Its Lessons Today.

Christ is risen, Alleluia!

But why did he rise from the expressionless?

Here I desire to inquire the question and touch on an aspect of the resurrection that is oftentimes disregarded, namely, how it relates to our conservancy.

Well-nigh people know that Jesus died for their sins. But, as we shall see, according to the New Attestation Jesus also rose for our salvation. This aspect of the biblical message is often neglected. The emphasis on usually on the cross. In fact, the resurrection for many people doesn't figure into their agreement of salvation very much. For most the resurrection is little more "confirmation".

Yet a close expect at Scripture reveals that the Resurrection is more that! As Paul makes it clear, if Jesus didn't rise from the dead "your faith would exist in vain" (1 Cor xv:14).

The work of salvation did not end at the cross. The Resurrection is role of Christ's piece of work of conservancy. Let me explicate why.

Five Reasons for the Resurrection in Scripture

In fact, Aquinas lists v reasons for the resurrection (Summa Theologica, III, q. 53, art. one). Being a biblical theologian, Thomas' answers are thoroughly scriptural. Indeed, Thomas highlights reasons Jesus rose from the dead—reasons given in Scripture—that are ofttimes overlooked.

i.The Resurrection displays God's Justice. God, Thomas explains, exalts those who humble themselves for God's sake. He cites Luke 1:52: "He hath put down the mighty from their seat, and hath exalted the apprehensive." He writes, "Consequently, because Christ humbled Himself even to the death of the Cross, from love and obedience to God, it behooved Him to exist uplifted by God to a glorious resurrection."

2.Jesus was raised for our education in the faith. He explains, "our belief in Christ's Godhead is confirmed by His rising again, because, co-ordinate to two Cor. 13:4, 'although He was crucified through weakness, still He liveth past the power of God.' And therefore it is written (1 Corinthians fifteen:14): 'If Christ be not risen again, then is our preaching vain, and your faith is also vain.'" He besides cites Psalm xxx, a psalm linked with the Passion of Jesus in the New Attestation (e.g., Luke 23:46). He points out that the psalmist writes, "What profit is there in my blood?" and asks God what practiced tin come of his seeing "abuse"—the implication for the psalmist is "none". Why? Seeing the psalm as a prophecy of Christ, Thomas concludes that is was necessary for Christ to ascension and so that he could preach.

iii. The Resurrection was necessary "for the raising of our hope", i.due east., of our ain resurrection. He writes, ". . . since through seeing Christ, who is our head, ascent again, we hope that we likewise shall rising again." He turns to ane Corinthians fifteen:12: "Now if Christ be preached that He rose from the dead, how do some amongst you say, that there is no resurrection of the dead?" He likewise cites Job 19:25, 27 this manner: "'I know,' that is with certainty of faith, 'that my Redeemer,' i.e. Christ, 'liveth,' having risen from the expressionless; 'and' therefore 'in the last day I shall rise out of the earth . . . this my hope is laid up in my bust.'"

four.The Resurrection transforms the way we live our lives. Thomas cites Romans 6: "As Christ is risen from the dead by the glory of the Father, and then we also may walk in newness of life . . . Christ rising from the dead dieth now no more; so do yous also reckon that you are dead to sin, simply live to God."

v. The Resurrection completes the work of our salvation. Thomas explains, "because, just as for this reason did He suffer evil things in dying that He might evangelize the states from evil, so was He glorified in rising again in social club to advance u.s.a. towards expert things. Here Thomas cites an often overlooked passage, Romans iv:25: "He was delivered up for our sins, and rose again for our justification."

This last element is ofttimes completed neglected. Preachers will often explain that Jesus "died for our sins".  Just, according to Scripture, the resurrection is every bit as important to salvation. Again, to quote Paul, "If Christ has not been raised, then our preaching is in vain and your faith is in vain" (i Cor 15:14).

But how is Christ's resurrection related to our salvation?

Resurrection and Justification

Catholics and Protestants talk by each other on a regular footing. Believe me, I know—I've spent much of my academic career studying equally a Catholic at not-Catholic institutions. I've done so as an undergraduate and and so as a Ph.D. student.

Why do Catholics and Protestants talk by each other? I believe one of the main reasons is that Catholics and Protestants have differing views on the office of the resurrection. To Cosmic theologians, the traditional Reformed approach to salvation which peculiarly focuses on Christ'southward death as a "commutation" for our death (penal substitution theory), doesn't seem to exit much room for the Resurrection in the work of redemption. Indeed, the famous Protestant theologian Karl Barth seemed to limit the significance of the Resurrection to a "verdict" affirming Christ'south work.

In fact, Catholic theology—particularly, soteriology, that is, the theology of Christ's work of conservancy—has always stressed the function of the Resurrection. Let'due south render to Thomas Aquinas. Aquinas writes:

"Two things agree in the justification of souls, namely, forgiveness of sin and newness of life through grace. Consequently, equally to efficacy, which comes of the Divine ability, the Passion likewise as the Resurrection of Christ is the cause of justification as to both the above. But as to exemplarity, properly speaking Christ'southward Passion and death are the crusade of the forgiveness of guilt, by which forgiveness we dice unto sin: whereas Christ'south Resurrection is the cause of newness of life, which comes through grace or justice: consequently, the Apostle says (Romans four:25) that 'He was delivered upwardly,' i.due east. to death, 'for our sins,' i.e. to accept them away, 'and rose again for our justification.' But Christ'south Passion was also a meritorious cause. . ." (Summa Theologiae Three, q. 56, art. 2, ad 4; accent added).

This two-fold description of the work of salvation is also found in what I consider to be the greatest gimmicky theological treatise, the Catechism of the Catholic Church:

"The Paschal mystery has two aspects: [1] past his death, Christ liberates us from sin; [two] by his Resurrection, he opens for us the fashion to a new life. This new life is to a higher place all justification that reinstates us in God'due south grace, 'and so that as Christ was raised from the dead by the glory of the Male parent, we too might walk in newness of life' [citing Rom vi:4; cf. 4:25]. Justification consists in both victory over the death caused by sin and a new participation in grace [citing Eph two:4-five; 1 Pet ane:3]. It brings near filial adoption and then that men become Christ's brethren, as Jesus himself called his disciples after his Resurrection: "Go and tell my brethren" [Mt 28:10; Jn 20:17.]. We are brethren not by nature, only past the souvenir of grace, considering that adoptive filiation gains us a real share in the life of the merely Son, which was fully revealed in his Resurrection" [no. 654; accent added].

One of my favorite books on the Resurrection is probably written by the belatedly 20th century Catholic theologian, F. X. Durrwell, entitled accordingly enough, The Resurrection. Durrwell was a vivid theologian whose arroyo to theology was thoroughly biblical; his piece of work is far besides often overlooked. He does a great job emphasizing the role the office of the resurrection in salvation. The following is from his volume (pages 28-29, 31, 32).

In that location's so much more I'd similar to say, but for now, Durrwell will have to suffice. . .
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St. Paul does in fact elsewhere attribute our justification to Christ's death (Rom 5:9 [cited above]) besides as to his resurrection. Indeed, at that place seems a striking change of position: in Rom iv. 25, justification is the effect peculiar to the Resurrection alone; yet it also appears to exist the result of both the expiry and resurrection.

But the Pauline theory of justification withstands any charge of incoherence, for our contact with Christ'southward decease, likewise every bit our contact with his resurrection is effected by our spousal relationship with Christ in glory, and merely through this union practise nosotros receive the benefit of his death, the remission of sins.

St. Paul, in fact, teaches that although the death has expiated our sins, our justification, which consists in the remission of our sins and the new life, is given to us in the risen Christ. Man dies to sin and rises again to life in Christ (death, Col. ii. 11ff.; life, Rom vi. 11; viii. ii; I Cor 15. 22); God's justice, which is implanted in us by this decease and this life, is given us in Christ. (2 Cor. v. 21.; Gal. ii. 17.) Here only are nosotros redeemed (Rom three. 24; ane Cor i. xxx; Col. i. 24); here onyl is our salvation. (2 Tim. two. ten). Only in this living environment tin the justice of God be communicated and grow. And it is the Christ of glory who is meant whenever this phrase is used to express the mystical reality of human being's living marriage with his Savior. "The Christ of the formula in Christo Jesu is always Christ glorified… non the historical [earthly] Christ" [citing Sanday]....

St. Paul goes fifty-fifty farther. The phrase "in Christ" was used to indicate our risen Savior as the principle of our justification. In another phrase, equally dear to him, he identifies the human action whereby we are justified with the actual deed by which Christ is glorified; we are divinely brought to life by the Father'southward act in resurrecting Christ: "Fifty-fifty when we were dead in sins, he hath quickened the states together in Christ… and hath raised usa up with him." (Eph. ii. 5-vi; Col. ii. 12ff.; iii. ane). The Father has given us life past raising up Christ, we are included in the ane life-giving act which was performed for our Lord.

This brings up another question. How can all men at all times exist taken up in the single act of the resurrection which brought Christ back to life at a given engagement in the past? Again the question is difficult, merely the argument is perfectly articulate.

At the same moment as justice is given to us in the deed past which the Father raises upwardly the Son, our sins are also remitted. The texts I have quoted make this articulate: while nosotros were dead through our sins, he brought us to life together with Christ. . .

. . . The activeness whereby the body of the mortal Christ is transformed in augurates the Father's action of justification; divine life comes to mortal man; the justice of God, which is a living and life-giving holiness, takes possession of him. Information technology is the Father who raises up Christ (Rom. viii. 11; 1 Cor. vi. xiv:2; ii Cor. iv. 25; thirteen. 4; Eph. i. xix; Col. two. 12) and who justifies united states of america. (Rom. three. 26, 30; eight. thirty; Gal. three. 8.) It is in Christ, and through the act of raising him upwards, that he justifies us. The resurrection of our Lord is the first of the Father's life-giving works in a new world, the get-go and the only ane, for all the others are accomplished in it: "He hath quickened u.s.a. together with Christ. (Eph. 2. v).

The death and resurrection of Jesus are both working towards our salvation. Each plays a unlike part in it. If Christ is dead, we who are united to Christ are likewise dead. This death signifies the finish of our life co-ordinate to the flesh.

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Source: https://stpaulcenter.com/jesus-didnt-just-die-for-our-salvation-why-he-rose-from-the-dead/

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