You imply that really good people (e.g., Gandhi) should also be saved, not just Christians. The problem is that Christians do not believe anyone can be saved by being good. If you don’t come to God through faith in what Christ has done, you would be approaching on the basis of your own goodness….Christians believe that it is those who admit their weakness and need for a savior who get salvation. If access to God is through the grace of Jesus, then anyone can receive eternal life instantly. This is why “born again” Christianity will always give hope and spread among the “wretched of the earth.”
What does it mean to be a Christian in the 21st century? Can one be a Christian and yet doubt the virgin birth or the Resurrection? I put these questions to the Rev. Timothy Keller, an evangelical Christian pastor and best-selling author who is among the most prominent evangelical thinkers today. Our conversation has been edited for space and clarity.
KRISTOFTim, I deeply admire Jesus and his message, but am also skeptical of themes that have been integral to Christianity — the virgin birth, the Resurrection, the miraclesand so on. Since this is the Christmas season, let’s start with the virgin birth. Is that an essential belief, or can I mix and match?
KELLER If something is truly integral to a body of thought, you can’t remove it without destabilizing the whole thing. A religion can’t be whatever we desire it to be. If I’m a member of the board of Greenpeace and I come out and say climate change is a hoax, they will ask me to resign. I could call them narrow-minded, but they would rightly say that there have to be some boundaries for dissent or you couldn’t have a cohesive, integrated organization. And they’d be right. It’s the same with any religious faith.
But the earliest accounts of Jesus’ life, like the Gospel of Mark and Paul’s letter to the Galatians, don’t even mention the virgin birth. And the reference in Luke to the virgin birth was written in a different kind of Greek and was probably added later. So isn’t there room for skepticism?
If it were simply a legend that could be dismissed, it would damage the fabric of the Christian message. Luc Ferry, looking at the Gospel of John’s account of Jesus’ birth into the world, said this taught that the power behind the whole universe was not just an impersonal cosmic principle but a real person who could be known and loved. That scandalized Greek and Roman philosophers but was revolutionary in the history of human thought. It led to a new emphasis on the importance of the individual person and on love as the supreme virtue, because Jesus was not just a great human being, but the pre-existing Creator God, miraculously come to earth as a human being.
And the Resurrection? Must it really be taken literally?
Jesus’ teaching was not the main point of his mission. He came to save people through his death for sin and his resurrection. So his important ethical teaching only makes sense when you don’t separate it from these historic doctrines. If the Resurrection is a genuine reality, it explains why Jesus can say that the poor and the meek will “inherit the earth” (Matthew 5:5). St. Paul said without a real resurrection, Christianity is useless (1 Corinthians 15:19).
But let me push back. As you know better than I, the Scriptures themselves indicate that the Resurrection wasn’t so clear cut. Mary Magdalene didn’t initially recognize the risen Jesus, nor did some disciples, and the gospels are fuzzy about Jesus’ literal presence — especially Mark, the first gospel to be written. So if you take these passages as meaning that Jesus literally rose from the dead, why the fuzziness?
I wouldn’t characterize the New Testament descriptions of the risen Jesus as fuzzy. They are very concrete in their details. Yes, Mary doesn’t recognize Jesus at first, but then she does. The two disciples on the road to Emmaus (Luke 24) also don’t recognize Jesus at first. Their experience was analogous to meeting someone you last saw as a child 20 years ago. Many historians have argued that this has the ring of eyewitness authenticity. If you were making up a story about the Resurrection, would you have imagined that Jesus was altered enough to not be identified immediately but not so much that he couldn’t be recognized after a few moments? As for Mark’s gospel, yes, it ends very abruptly without getting to the Resurrection, but most scholars believe that the last part of the book or scroll was lost to us.
Skeptics should consider another surprising aspect of these accounts. Mary Magdalene is named as the first eyewitness of the risen Christ, and other women are mentioned as the earliest eyewitnesses in the other gospels, too. This was a time in which the testimony of women was not admissible evidence in courts because of their low social status. The early pagan critics of Christianity latched on to this and dismissed the Resurrection as the word of “hysterical females.” If the gospel writers were inventing these narratives, they would never have put women in them. So they didn’t invent them.
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