 | ||
The vision hypothesis is a term used to cover a range of theories that question the physical resurrection of Jesus, and suggest that sightings of a risen Jesus were visionary experiences.
Contents
As the literal bodily resurrection of Jesus is a cornerstone of Christian belief, the vision hypothesis is controversial. It is not accepted by most Christians. However, for example, it is advocated by some members of the Jesus Seminar such as Gerd Lüdemann.
Hypothesis
David Friedrich Strauss (1835) originated the vision hypothesis as part of the Tübingen School rejection of the New Testament records. This was developed by Ernest Renan (1863) and Albert Réville (1897). These interpretations were later classed the "subjective vision hypothesis."
Hans Grass (1964) proposed an "objective vision hypothesis" whereby Jesus' spirit was resurrected but his body remained dead, explaining the belated conversion of Jesus' half-brother James, however Grass' "objective" vision hypothesis finds no echo in more recent scholarship.
Objections
Alfred Edersheim (1959) pointed out several objections to the hypothesis, including that the record shows that disciples expected Jesus to remain dead and needed convincing of the opposite. Others also have cited Christ's eating with the Twelve and showing them his wounds
Today several Christian apologist scholars such as Gary Habermas, William Lane Craig and Michael Morrison have argued against the vision explanations for the resurrection. William Lane Craig and Gerd Lüdemann entered a written debate on the subject in 2000.
Pinchas Lapide rejected the hallucination theory. After examining the various claims he wrote, “If the defeated and depressed group of disciples overnight could change into a victorious movement of faith, based only on autosuggestion or self-deception—without a fundamental faith experience—then this would be a much greater miracle than the resurrection itself.”