[Note: The earliest manuscripts and some other ancient witnesses do not have verses 9–20.]

When Jesus rose early on the first day of the week, he appeared first to Mary Magdalene, out of whom he had driven seven demons. She went and told those who had been with him and who were mourning and weeping. When they heard that Jesus was alive and that she had seen him, they did not believe it.

Afterward Jesus appeared in a different form to two of them while they were walking in the country. These returned and reported it to the rest; but they did not believe them either.

Later Jesus appeared to the Eleven as they were eating; he rebuked them for their lack of faith and their stubborn refusal to believe those who had seen him after he had risen.

He said to them, “Go into all the world and preach the gospel to all creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well.” (New International Version)

So, how do you view the Bible? Some view it as a direct communication from God to human authors, as if the Lord actually wrote it all, akin to how Moses received the Ten Commandments. Others see the Bible as a thoroughly human invention of literature about God. And then there are those who are somewhere in-between the two views.

Textual criticism is a branch of study that examines a literary work, and aims to establish the original text. This is important and needed, especially since we have all sorts of ancient pieces of literature. We rely upon learned scholars who are fluent in the original languages, and in the examination of texts, so that we can have reliable translations of those texts.

Therefore, textual criticism of the Bible means thinking critically about manuscripts and variations in the biblical texts found in those manuscripts, in order to identify the original reading of the Bible. Keep in mind that, prior to the invention of the printing press, copies of everything had to be hand written. Scribes were trained scholars who meticulously copied manuscripts; and human error was always a part of the process.

The New Testament was copied by thousands of people in thousands of places in dozens of languages. Though that reality can make textual criticism rather complicated, this diversity is also a blessing; it speaks to the high probability that we have a very close and reliable authentic original Bible – namely because so many people were involved in copying scriptural texts.

Today’s lectionary reading is an entire chunk at the end of Mark’s Gospel that is very difficult to ascertain whether it was original to his writing, or not. If you are of the ilk that the Bible is a God-authored book, you will likely want to resolve this tension. And if you’re not, you just might be rolling your eyes at this point, as if this is all silly stuff that doesn’t matter.

I’m suggesting it is neither as silly nor as serious as some want to make it. It just is. And sometimes we must accept what is, without always having to explain it in objective Enlightenment terms; or relegate it to the realm of the ethereal and mystical.

Instead, we can deal with the text we have in front of us without any wringing of the hands, or ignoring it altogether. And what we have, it seems to me, is this: a text of Scripture that is consistent with the rest of Mark’s Gospel in showing us the nature of both belief and unbelief.

To believe, or not to believe? That is the question.

Throughout the Gospel of Mark, we are confronted with the choice of believing or disbelieving the acts of Jesus in his earthly ministry. And that issue of faith comes to a head with Christ’s resurrection.

The women exhibited belief. They made the pilgrimage to Christ’s tomb and discovered it empty. It is upon the testimony of women – even though a woman’s testimony was not considered reliable in that day – that believers know Christ is risen from death.

The men, however, are nowhere to be found. One reason for unbelief by people who ought to know better is that they go looking for all the wrong sort of evidence. While on this earth, Jesus refused to be like any sort of worldly ruler; he sought to use his authority by being a servant; and he tapped into the power of humility and love.

If we go limiting our epistemology (the study of how we receive knowledge) then we will likely not discover the truth about much of anything. The male disciples refused to believe the testimony of the female Mary Magdalene. The risen Christ finally showed himself and rebuked the stubborn men.

To see Jesus will take something else, something more, than our standard use of three dimensions and five senses and critical thinking skills. As important and needed as they are, it isn’t enough to truly see the risen Lord. We need to bring in some other epistemic impulses: the conscience and the gut; the spirit and the heart; intuition and experience; and the testimony of witnesses whom we would rather dismiss, than listen to.

Jesus ascends to heaven, but not everyone sees it – for obvious reasons. There are some who may search for evidence their entire lives, never to find it, because they want confirmation by means of their own mentally contrived and culturally conditioned constructs.

The Gospel is neither ant-intellectual nor only understood by the scholarly and learned; the good news of Jesus Christ is both simple and complex, easy to understand and hard to comprehend, compelling and revolting. And there is one thing for sure: the person and work of Jesus will always challenge us, change us, and move us.

The story is still being written, not just with pens and keyboards, with textual criticism and documentary evidence, but with mercy and love upon the tablet of the heart.

Lord, I want to believe. Help me in my unbelief! May I see and hear the risen Savior, through the enablement of the Spirit. Amen.