C.S. Lewis on Who Jesus Is
C.S. Lewis famously argued that Jesus Christ is either Liar, Lunatic, or Lord. He emphasized that the central question about Jesus' identity is whether He is who He claimed to be — the Son of God. Lewis believed that Jesus's claims about His divine nature are either true or false, and based on historical evidence and his own reasoning, Lewis concluded that Jesus is Lord.
In his own words, Lewis said:
"A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on a level with a man who says he is a poached egg — or else he would be the Devil of Hell. You must make your choice. Either this man was and is the Son of God, or else a madman or something worse."
— Mere Christianity
Summary of Lewis's Teaching:
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Jesus claimed to be divine, the Son of God.
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These claims are historically credible.
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He is either God incarnate (Lord), a liar (if false), or lunatic (if deluded).
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The rational conclusion, based on evidence, is that Jesus is Lord.
Questions for Students
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What are the three options C.S. Lewis presents regarding Jesus’s identity?
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Why does Lewis argue that Jesus cannot simply be a good moral teacher?
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Do you agree with Lewis's conclusion that Jesus is Lord? Why or why not?
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What evidence from the life and claims of Jesus support the idea that He is divine?
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How does the historical resurrection of Jesus influence the question of His identity?
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What are the implications of believing Jesus is Lord for how we live and think?
Bibliography
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Lewis, C.S. Mere Christianity. HarperOne, 1952.
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Lewis, C.S.. The Problem of Pain. HarperOne, 1940.
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Lewis, C.S.. Surprised by Joy: The Shape of My Early Life. Harcourt, 1955.
Gary Habermas’s Arguments for the Resurrection of Jesus
Introduction
Gary Habermas is a prominent Christian apologist and scholar known for his rigorous defense of the historical reliability of the resurrection of Jesus Christ. His work focuses on the historical evidence, the empty tomb, and the early eyewitness testimonies that support the claim that Jesus rose from the dead. Habermas's approach is characterized by his emphasis on the empirical and historical basis for belief in the resurrection.
The Core of Habermas's Arguments
1. The Historical Credibility of the Early Testimonies
Habermas argues that the earliest Christian witnesses, including Paul, Peter, and the apostles, affirmed that Jesus rose from the dead. These testimonies are remarkably early and consistent.
Quote:
"The eyewitness accounts about the resurrection are among the best attested facts of ancient history."
— The Case for the Resurrection of Jesus (with Michael Licona)
2. The Empty Tomb
One of the strongest pieces of evidence, according to Habermas, is the historical fact of the empty tomb. He notes that the tomb was guarded and sealed, yet the body of Jesus was missing, and this fact is widely acknowledged by skeptics and believers alike.
Quote:
"The empty tomb is one of the most well-supported facts in the entire New Testament record."
— The Case for the Resurrection of Jesus
3. The Post-Resurrection Appearances
Habermas emphasizes the numerous and detailed appearances of Jesus after His death, recorded within weeks of the crucifixion. These appearances convinced many skeptics and transformed the disciples from fearful men into bold proclaimers.
Quote:
"The post-resurrection appearances are historically credible and are best explained by the fact of Jesus' literal, bodily resurrection."
4. The Transformation of the Disciples
The dramatic change in the disciples—from despair to boldness—supports the claim that they genuinely believed they had seen the risen Jesus. Habermas argues that such a profound psychological change is best explained by the physical resurrection.
Quote:
"The transformation of the disciples is a powerful indirect evidence for the resurrection."
The Significance of the Evidence
Habermas maintains that the convergence of these lines of evidence—early testimonies, the empty tomb, the post-resurrection appearances, and the disciples' transformation—creates a cumulative case that Jesus truly rose from the dead. He argues that alternative explanations, such as theft or hallucination, are less plausible given the historical data.
Questions for Students
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What are the key pieces of historical evidence that Gary Habermas cites to support the resurrection?
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Why does Habermas consider the empty tomb to be a crucial piece of evidence?
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How do the post-resurrection appearances strengthen the case for Jesus' resurrection?
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What role does the transformation of the disciples play in Habermas’s argument?
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What are some alternative explanations for the resurrection, and how does Habermas respond to them?
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Why is the early dating of the eyewitness accounts important in Habermas's case?
Bibliography
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Habermas, Gary R., and Michael Licona. The Case for the Resurrection of Jesus. Kregel Publications, 2004.
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Habermas, Gary R. The Historical Jesus: Ancient Evidence for the Life of Christ. College Press, 1996.
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Licona, Michael. The Resurrection of Jesus: A New Historiographical Approach. InterVarsity Press, 2010.
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Craig, William Lane, and J.P. Moreland, eds. The Case for the Resurrection. Baker Academic, 2009.
Evidence for the Historical Jesus Outside the Bible
Historically, evidence for Jesus of Nazareth is not limited to biblical texts; several ancient sources outside the New Testament mention Him, lending credibility to His historical existence. The Jewish historian Flavius Josephus, writing in the late first century, provides one of the earliest non-Christian references. In his Antiquities of the Jews, he refers to Jesus as a wise man and the Christ, noting His crucifixion under Pontius Pilate. Josephus’s account, although debated for possible later Christian interpolation, remains a crucial source that affirms Jesus’s existence and some aspects of His life.
Quote:
"Now there was about this time Jesus, a wise man... and when Pilate, upon hearing him accused by men of the highest standing among us, had condemned him to be crucified, those who had in the first place come to love him did not give up their affection for him."
— Antiquities of the Jews, Book 18, Chapter 3 (translated by William Whiston)
Second-century Roman historians also mention Jesus. Tacitus, in his Annals, describes how Emperor Nero blamed Christians for the fire of Rome and mentions that Christ (whom he calls "Christus") was executed by Pontius Pilate during Tiberius's reign. Tacitus’s account is significant because it confirms the Roman execution of Jesus and the early existence of Christians.
Quote:
"Christus, the founder of the name, was put to death by Pontius Pilate during the reign of Tiberius."
— Annals 15.44
Third, the Jewish Talmud, a collection of Rabbinic writings from the second to fifth centuries, contains references to Jesus, often with a critical tone. While not a straightforward historical record, these texts acknowledge Jesus as a figure who led people astray and was crucified, supporting the notion that Jesus was a real person who had a significant impact.
Question:
"What do these external sources tell us about the historicity of Jesus that the biblical accounts alone may not provide?"
In summary, non-Christian sources such as Josephus, Tacitus, and the Talmud provide compelling evidence that Jesus was a real person who lived in first-century Judea. Their writings, despite some differences in detail and tone, corroborate the biblical narrative that Jesus was a Jewish teacher crucified under Roman authority. These ancient references affirm that Jesus's existence is well-attested outside the Christian scriptures, strengthening the case for his historical reality.
Bibliography:
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Josephus, Flavius. Antiquities of the Jews. Translated by William Whiston, 75 AD.
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Tacitus. Annals. Translated by Alfred John Church and William Jackson Brodribb, 115 AD.
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The Talmud, Babylonian and Jerusalem editions, various dates (2nd-5th centuries AD).
Why Richard Bauckham Believes Jesus Is God in the Flesh
Introduction
Richard Bauckham, a renowned biblical scholar and theologian, affirms the doctrine that Jesus is God incarnate—God in the flesh. His arguments are rooted in biblical exegesis, historical context, and the theological significance of Jesus’ titles, claims, and the witness of Scripture. Bauckham emphasizes the importance of understanding Jesus' divine identity as revealed through the New Testament and early Christian worship.
Biblical Foundations for Jesus as God in the Flesh
1. The Titles and Claims of Jesus
Bauckham notes that Jesus regularly accepted titles that belong exclusively to God, such as "Son of God," "Lord," and "Alpha and Omega." These titles, especially when applied to Jesus, indicate His divine status.
Quote:
"The titles Jesus accepts and the claims He makes about Himself point clearly to His divine identity."
— Jesus and the God of Israel, p. 132
2. The Worship of Jesus
Bauckham highlights that early Christians worshiped Jesus as God, which was a crucial act of devotion that would be blasphemous if Jesus were not divine. The early church’s worship underscores their conviction of Jesus’ divine nature.
Quote:
"The worship offered to Jesus by the early church is a decisive evidence that they regarded Him as God."
— Jesus and the God of Israel, p. 142
3. The Resurrection and Divine Authority
Bauckham emphasizes that the resurrection is the ultimate proof of Jesus' divine identity. The resurrection affirms Jesus' claims to be the Son of God and demonstrates His authority over life and death.
Quote:
"The resurrection is the divine confirmation of Jesus' identity as Lord and God."
— The Testimony of the Beloved Disciple, p. 235
4. The New Testament Witness
Bauckham points out that the New Testament writers explicitly identify Jesus with God, citing passages like John 1:1 ("In the beginning was the Word, and the Word was with God, and the Word was God") and John 20:28 ("My Lord and my God!").
Quote:
"The New Testament's portrayal of Jesus leaves no doubt that He is understood as fully divine."
— Jesus and the God of Israel, p. 155
Theological Significance
Bauckham argues that the incarnation—God becoming flesh in Jesus—is the climax of God's revelation and salvation plan. Jesus' divine identity is essential for understanding the Gospel and the nature of salvation: only God can save humanity from sin.
Quote:
"The incarnation reveals that Jesus is the very presence of God among us, fully divine and fully human."
— God Crucified, p. 87
Summary
Richard Bauckham’s conviction that Jesus is God in the flesh is based on biblical titles, the worship of Jesus, the resurrection, and explicit New Testament testimonies. He sees Jesus’ divine identity as central to Christian faith and salvation.
Questions for Students
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What titles and claims of Jesus indicate His divine nature according to Bauckham?
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Why is the worship of Jesus by early Christians significant evidence of His divinity?
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How does the resurrection serve as divine confirmation of Jesus’ identity?
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What biblical passages does Bauckham cite to support the claim that Jesus is God?
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Why is the doctrine of the incarnation central to Christian understanding of salvation?
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In what ways does Bauckham’s interpretation challenge or support other Christological views?
Bibliography
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Bauckham, Richard. Jesus and the God of Israel: God Crucified and Other Studies on the New Testament's Christology of Divine Identity. Eerdmans Publishing, 2008.
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Bauckham, Richard. The Testimony of the Beloved Disciple: Narrative, History, and Theology in the Gospel of John. Eerdmans Publishing, 2007.
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Wright, N.T. Jesus and the Victory of God. Fortress Press, 1996.
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Pannenberg, Wolfhart. Jesus—God and Man. SCM Press, 1968.
The Gospel
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"SALVATION IS OF THE LORD!"
Charles H. Spurgeon
And if GOD does require the sinner—dead in sin—that he should take the first step, then he requireth just that which renders salvation as impossible under the gospel as ever it was under the law, seeing man is as unable to believe as he is to obey, and is just as much without power to come to Christ as he is without power to go to heaven without Christ. The power must be given to him of the Spirit. He lieth dead in sin: the Spirit must quicken him. He is bound hand and foot, fettered by transgression; the Spirit must cut his bonds, and then he will leap to liberty. GOD must come and dash the iron bars out of their sockets, and then he can escape afterwards, but unless the first thing be done for him, he must perish as surely under the gospel as he would have done under the law.
I would cease to preach, if l believed that God, in the matter of salvation, required anything whatever of man which He Himself had not also engaged to furnish.. I am the messenger. I tell you the master's message; if you do not like the message quarrel with the Bible, not with me; so long as I have Scripture on my side I will dare and defy you to do anything against me. Salvation is of the Lord. The Lord has to apply it, to make the unwilling willing, to make the ungodly godly, and bring the vile rebel to the feet of Jesus, or else salvation will never be accomplished. Leave that one thing undone, and you have broken the link of the chain, the very link which was just necessary to its integrity. Take away the fact that God begins the good work, and that He sends us what the old divines call preventing grace-take that away, and you have spoilt the whole of salvation; you have just taken the key-stone out of the arch, and down it tumbles. There is nothing left then.