Resurrection and Eternal Life: The Canonical Memory of the Risen Christ, His Reality, and His Glory
Resurrection and Eternal Life:
The Canonical Memory of the Risen Christ, His Reality, and His Glory
# Welker’s article in The End of the World and the Ends of God: Science and Theology on Eschatology (eds. M. Welker & J. Polkinghorne)
The German systematic theologian Michael Welker from Heidelberg University identifies “resurrection” as one of the most sensitive issues in his work, *The End of the World and the Ends of God: Science and Theology on Eschatology*. This is primarily because, from a scientific perspective, resurrection is seen as unscientific and irrational, ultimately representing a form of counter-reality and hyper-reality. However, Welker contends that resurrection meets the criteria of rationality demanded by science, positioning the reality of the risen Christ as a counterpoint to scientific thought. He asserts the reality of the resurrection and argues for participation in that reality, further discussing the nature of eternal life that arises from an understanding of resurrection.
1. The Experience of Encountering the Risen Jesus
Welker seeks to ground the eschatological transformation of finite life in the reality of resurrection. To this end, he examines New Testament passages related to the resurrection. Through this exploration, he discovers that the scriptural testimonies regarding resurrection, particularly the resurrection appearances, manifest in two forms: the palpability of the resurrected body and its mere appearance. Here, Welker analyzes the aspect and form of the resurrection. In his view, Jesus' resurrection is not a simple physical restoration or reincarnation to a state before resurrection. What leads him to distinguish the resurrection from simple physical regeneration?
Welker categorizes the resurrection accounts in the New Testament into three types: the empty tomb tradition, narratives linking resurrection evidences to appearances of light, and accounts describing the risen Christ's appearances as interpersonal encounters. According to Welker, the empty tomb tradition fails to create a faith grounded in resurrection, as it merely emphasizes Jesus' absence in a physical sense, leading to fear rather than proclaiming His resurrection. He critiques the view that interprets resurrection as merely a manifestation of light, noting that while it excludes the notion of physical revival, it also undermines the clarity of the personal relationship with Jesus. He then identifies tactile elements from resurrection scripture—such as touching Jesus’ feet (Matthew 28:9), breaking bread (Luke 24:30), touching His wounds (Luke 24:39), and eating fish (Luke 24:41ff), alongside Thomas' story (John 20:27). According to him, these accounts reflect the scriptural intent to express the relationship or identity between the risen Jesus and the pre-resurrection Jesus. He provides the story of the two disciples on the road to Emmaus (Luke 24) as a prime example, illustrating both the continuity and discontinuity of the resurrected body. Specifically, he notes that although the risen Jesus was physically present with the disciples, they did not initially recognize Him; moreover, He vanished as soon as they did, leading him to assert that resurrection is not mere physical regeneration. Therefore, he does not view resurrection as a return to earthly life or reincarnation. Importantly, he points out that there are no expressions in scripture suggesting that the risen Jesus was immediately recognized as a vision. Succinctly, the continuity between the pre-resurrection and post-resurrection states is marked by a profound, supernatural transition. Furthermore, after Jesus disappears, the disciples' response—"Did not our hearts burn within us?" (Luke 24:32)—indicates that they already had a sense of the presence of the risen one before fully recognizing Him. Consequently, Welker discovers continuity between the pre- and post-resurrection Jesus within the experience of encountering the risen Christ. The encounters of those who met Him are described as theophanic rather than merely illusory.
2. Christ in Canonical Memory.
Welker elucidates the present relevance of the resurrected Christ through Jan Assmann’s theory of cultural memory. According to Assmann, cultural memory possesses the capacity for cultural formation, continuously reconstructing a moral space of remembrance. He states that “the communicative memory of a community is a memory that is constantly being reconfigured.” Cultural memory encompasses two processes: a cold selection that resists change (Assmann) or a cold society (Levi-Strauss), and a hot memory or mythic drive (mythomotoric). Assmann cites canon as an example of cultural memory. Here, Welker names the function of canon as "canonical memory" or “living cultural memory.” So, what does Welker specifically mean by canonical memory?
He understands canonical memory as the remembrance of Christ, established and institutionalized by the resurrection and renewed through the proclamation and administration of sacraments. This living cultural memory of Christ also has two axes of moderation and stimulation grounded in scripture. According to Welker, the moderating function is evident in the accounts of Jesus' life, ministry, death, and resurrection found in the Synoptic Gospels. In contrast, the dynamic function is revealed in the Gospel of John, Acts, and Revelation. The cause and foundation of the biblical statements regarding Christ stem from Christ Himself. Welker notes that “these (views, roles, and titles of Christ) are, essentially, generated by Christ's life, His ministry, His death, and His resurrection.” Therefore, in encountering the risen Christ, the memory of Christ is ignited. And this encounter activates canonical memory by referencing the historical Jesus within scripture. Moreover, the memory of Christ operates through the Holy Spirit in the Eucharist, continually exerting its influence. Thus, Welker argues that canonical memory ignites during the encounter with the risen Christ, referencing the historical Jesus (the pre-resurrection Jesus) and shaping a common memory and experience in the Eucharist and proclamation. In other words, canonical memory holds the reality of Jesus Christ's person and life in a way that shapes recollection, experience, and expectation. Welker further questions what significance the memory of the risen Christ holds for finite humans facing inevitable cosmic catastrophe. While the interconnection of cultural memory and faith practices is indeed significant, they do not completely explain eternal life. What, then, is the relationship between the resurrection as the catalyst and essence of Christ's memory and eternal life?
3. Eternal Life Within the Risen One's Identity.
Welker reflects on the relationship between the continuity and discontinuity of the resurrection in the context of eternal life. He posits that the power of resurrection is not merely an act of remembrance, but rather embodies the fullness of life and glory inherent in the incarnation of Christ. Eternal life serves to deeply signify Christ's memory while inviting our participation in it. Thus, the power of resurrection resides in eternal life. Participation in this life forms the foundation of Christian hope. Welker notes that participation in life, or salvation, within scripture dramatically reveals itself through redemption manifested in judgment. He observes that in the Old Testament, judgment equates to the fulfillment of the law, which he perceives as a restoration of the law's original spirit through acts of mercy. This focus, he argues, continues to be central to the New Testament. Broadening the perspective, he posits that this is a transition into eternal life through the judgment of the world. Thus, Welker regards earthly life as another notion of judgment participating in eternal life. However, the distinction between earthly life and eternal life is crucial, as judgment deconstructs and transforms the created-historical fabric of the present world. Welker terms these two facets of eternal life “eschatological complementarity.” While eternal life encompasses earthly existence, it simultaneously transcends it, as eternal life is not limited or subjected to the natural and cultural processes of life in the earthly realm.
In conclusion, Welker's argument regarding the reality of resurrection does not exclude the identity of the historical Jesus, nor does it reduce resurrection to a mere physical revival to the pre-resurrection state. Thus, resurrection exhibits both continuity and discontinuity. However, the reality of resurrection bears a historical memory dimension expressed through proclamation and the Eucharist. This reflects the living cultural memory of canonical memory, ignited by the personal encounter with the risen Christ. The domain of canonical memory formation is that of historical-cultural patterns (reality). Such personal encounters become the driving force for participating in eternal life, the power of resurrection. Just as resurrection is not physical restoration, eternal life, while distinct from earthly life, does not exclude it. Welker explains this through redemption manifest in judgment. He argues that the world's judgment occurs within historical processes yet arises from a totality that transcends all finite conditions and specific historical processes. From this perspective, he understands the continuity and discontinuity of eternal life as immanence and transcendence within earthly existence, asserting that "... the eternal life discovered in Christ's being already anticipates its realization here on Earth."
Welker believes that the resurrection of Jesus meets the rationality demanded by science. Like Pannenberg, who advocated for the scientific rigor of theology, does Welker also present arguments that conform to the formal aspects of scholarly endeavors? Regardless, can one truly argue the resurrection of Jesus? The faith in Jesus' resurrection is a confession articulated through various grounds and logic by believers. If canonical memory ignites through an encounter with the Risen One, no human effort could kindle that flame. Whether through canonical memory or an unexpected confession, faith in the resurrection solely depends on Jesus.