Virgil Nemoianu claims that “‘Christian humanism’ is rooted primarily in the Gospels of Luke and John.” Nowhere is this more evident than the 24th chapter of Luke. In this remarkable chapter, Jesus’ tomb is discovered empty, Jesus appears to two of his followers on the road to Emmaus, he has a meal with his disciples, and he ascends into Heaven—all in 53 verses. Yet, in spite of these tremendously important events, dare we say, the most important events of Jesus’ life, we are given little detail. The reader may be struck by the lack of specifics concerning these events, and we can only speculate as to why Luke did not take more space to explain just what happened in these last crucial days of Jesus after the crucifixion.
That Luke does not take the space to provide more detail may be an indication of the disciples own state of mind at the time. That is, Luke presents, in a quite literary fashion, the puzzlement of the events from the point of view of the disciples. None of them had expected the resurrection and they struggled to understand just what was happening. Their confusion is evident from the very beginning. When the women find the stone rolled away and the tomb empty, “they were perplexed about this.” (Luke 24:4) When the women tell the disciples and others about this, they disbelieved the women. There is no blind credulity here that is often attributed to religious believers. “These words seemed to them an idle tale, and they did not believe them.”(Luke 24:11) So convinced were they that the women’s story was an “idle tale” that only Peter went to investigate. He finds the tomb empty as the women had described and went away “marveling” because he still did not understand what was going on. Much like Joseph seeking to leave Mary when he learned she was pregnant, the disciples displayed the kind of common sense and healthy skepticism that critics of religious believers tout as incompatible with religious belief. Yet here it is present in the most devout of Jesus’ followers.
Even when Jesus appears directly to the disciples, they still do not understand. In fact, they think he is a spirit, a vision from beyond the grave. It is this encounter, along with Jesus breaking of the bread with the two he met on the road, that reveals the deep mystery of the Incarnation. For just what kind of being are they encountering? He appears and disappears at a blink, yet he has a physical body and eats and drinks. He is their beloved Lord, back from the grave and standing before them in the flesh. “Why are you troubled, and why do doubts arise in your hearts? See my hands and my feet, that it is I myself. Touch me, and see. For spirit does not have flesh and bones as you see that I have.” (Luke 24:38-39) At this, Luke says, they “disbelieved for joy.” (Luke 24:40) It is too much for the disciples to take, it is too good to be true, and so they doubt. Again, this is a reasonable, human response to the situation. The joy is beyond their comprehension, it simply cannot be. And so Jesus takes the time to eat with them, showing them that he is not some disembodied spirit, and to explain to them all that had happened as “he opened their minds to understand the Scriptures.” (Luke 24:45) On their (and our) own, we are not able to understand. It takes the work of God to overcome our limitations and doubts.
The notion of Jesus’ resurrection and resurrected body is as stupefying to us as it was to the disciples. With the hope and joy in the final resurrection we are given a glimpse here of eternity, but the nature of this resurrection and resurrected body are still a mystery. Just what sort of body did Jesus have, and just what sort of body will we receive? Paul explores these notions at great length in I Corinthians 15. Resurrection means something more than mere resuscitation, a notion that was not foreign to Jewish beliefs. With resurrection we are given a new body, one at the same time continuous with the present body, and yet transformed and recreated. Heaven is not a place of disembodied life, but a life fully embodied and transformed. Such passages as these ought to go far in dispelling the notions of Gnosticism. To be human is to be embodied.
These are no “idle tales,”—they represent the full hope and joy of the Christian. The joy that is beyond both our deserving and our comprehension. Luke shows us the commonality between us and the disciples, and the reasonableness which ought to typify us. The Christian is not called to blind credulity, nor to pessimistic skepticism. For the former who lead them astray, the later would keep them from the truth. And the truth is in the promise of the resurrection, the promise of the fulfillment of human nature. There is no escapist philosophy here, but a philosophy of joy and hope grounded in truth.