Creed, Confession, and Cooperation
Southwestern Journal of Theology
Volume 67, No. 2 - Spring 2025
Editor: Malcolm B. Yarnell III
By Ross W. Hastings. Grand Rapids: Baker Academic, 2022, 208 pp., $26.99.
In The Resurrection of Jesus Christ, Ross W. Hastings explores the meaning and ongoing relevance of the fact that Jesus rose from the dead, including its ontological significance and salvific efficacy. Through this work Hastings exhorts the church to live in the reality of the resurrection and to proclaim the power of Jesus Christ unashamedly.
Whereas many books have been written about the veracity of the resurrection, Hastings chooses to focus on the real consequences of the resurrection for the doctrines of the church and the Christian life. Therefore, the book is not an apologetic for the veracity of the resurrection but for its theological implications (2). Hastings credits the inspiration for this book to his listening to Handel’s La Resurrezione (ix). Both Hastings and his wife married years after they each lost their first spouse to cancer (x), so writing about the meaning of the resurrection is not merely an academic exercise for the author.
Chapter one introduces the historical facts of the resurrection of Jesus of Nazareth by means of “faith seeking understanding” (5). The evidence includes the witness of the Gospels and external documentation of the death by crucifixion, the resurrection, the empty tomb, the post-resurrection appearances, the transformation of the eyewitnesses, and the teachings of Paul and the early church.
Chapters two through six cover the meaning of the resurrection in relation to salvation. Regarding the atonement, the second chapter asserts that “the God of justice has raised his Son Jesus from the dead to ratify or endorse that atoning efficacy of his vicarious, substitutionary death for sinners” (17) by means of the Son of God becoming one with humanity. Chapter three argues that “the resurrection is in itself an atoning act” (33) because of Jesus’s victory over death in union and representation of humanity (35).
Chapter four expounds on the sanctifying effect of the resurrection in the life of the believer through justification, active communion with Christ, and contemplation of the risen Lord (45). Chapter five deals with the impact of the resurrection on human vocation and mission as a way to fulfill the cultural mandate of Genesis 1–2. Chapter six rounds off the first part of the book by focusing on the bodily nature of the resurrection (77), answering eschatological, theological, ontological, and pastoral questions related to the future of the human body in the consummation of God’s kingdom.
Chapters seven to ten turn the focus towards the meaning of the resurrection in matters of ontology. To that end, chapter seven considers how the resurrection declares the Lordship and supremacy of Jesus through his victory over death and the Devil. Chapter eight examines what the resurrection means for the offices of Jesus as High Priest and King, and how that affects the worship and preaching of the church.
Chapter nine expounds on the resurrection’s affirmation of God’s purposes for creation and how it affects the fields of ethics, science, and the arts. Finally, chapter ten ponders the nature of the second coming of Christ in light of the resurrection. It effects realized eschatology (152) and future eschatology (156) in personal, communal, and cosmic aspects.
Hastings’s central argument is that, in salvation, believers participate in the history of Jesus: “The good news of the gospel is that his history is also our history” (41). This idea of participation propels a real transformation in people that not only believe but actively commune with Christ in his death and resurrection (Gal 2:19–21). The pursuit of sanctification happens in communion with Christ in his Person and works. So, the effects of the resurrection can be seen “in practices that correspond to the death and resurrection of Christ” (46).
However, Hastings does not limit the resurrection’s effects to church activities. He argues that it should change the way believers live in the world—in their work, through their bodies, and as stewards of creation. His discussion of personal vocation (66–69) provides an understanding of Christian calling that may be especially helpful for teenagers.
Hastings points out significant implications of the resurrection for the worship of Jesus as God. As God’s appointed Priest–King Jesus is worthy to “receive our trust and our praise and our worship” (119). As an ongoing intercessor, the priestly work of Christ is “a liturgical work that involves enabling and gathering up and presenting the preaching and worship and prayers of his people to the Father” (125). As the real preacher and worship leader, Jesus is “not just the object of our worship, with the Father and the Spirit, but also the subject, along with us” (129). Hastings also argues that because the risen Christ reveals the fullness and beauty of the Trinity, “the theological precision of worship should be accompanied by the aesthetic skill and character of worship” (141–42).
Throughout the book, Hastings leans heavily on Karl Barth, especially regarding justification, although he also makes use of Jonathan Edwards, N. T. Wright, and T. F. Torrance. He does not provide a balanced conversation with other theologians. However, his effort to study of key biblical texts and form a theologically sound view of the resurrection is commendable.
It comes as no surprise that the beauty of Handel’s The Resurrection prompted the writing of this book. Hastings’s appreciation of the arts, science, and ethics adds greater depth to his understanding of the resurrection and how it affects the world today. His balance between theological thinking and pastoral applications makes the book a good resource for Christian meditation, especially with the discussion questions provided at the end of every chapter. Readers will be encouraged to ponder the importance of the resurrection for their everyday lives and will be exhorted to commit to “resurrection-living—that is, guilt-free, joyful, and passionately missional, other-oriented Christianity” (74). This book contributes enormously to the doctrine of the resurrection and its relevance for the church today.
