Was Christ’s resurrection a special case that vindicated his unjust death, or was it an eschatological event that was a prototype for the general resurrection? Rather than seeing the proliferation of expositions on the resurrection as a response to criticism from outside of Christianity, Lehtipuu argues that “most serious attacks on belief in the resurrection of the flesh came from the inside, from other Christians who understood the resurrection is some other way” (156). Disagreement about the temporal aspect of the resurrection was a boundary marker between different kinds of Christians.
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