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The conclusion is that the resurrection does not belong to the category of a miracle in the sense of a singular intervention into the laws of creation, but it was rather an event, through which a special power (dynamis) of God as Creator and Saviour was revealed in history. 56 This means that the gospel centred on Jesus was recognised as an event of universal validity. 58 to Jesus by mediation. It is a new event –God’s answer to the life of Jesus which ended on the cross, the answer to what is represented by his cry of dereliction.

The confrontation of exegetical findings and their interpretation with the natural sciences, especially anthropology or cosmology, is a necessary but secondary task. The differences of methodology between science and the humanities prevent us from creating a closed and complete image. What we can do is express the results in a critical and sober way and prevent any ideological deviation from occurring in the different images. In some ways this is the “apophatic” method, saying what the experience of faith is not.

66 It was R. , who recognised the importance of the concept of revelation for interpreting Christian faith. However, he concentrated on revelation as an existential occurrence only and did not consider the consequences which it has for orientation in history. 67 For interpretation see M. Theobald, Herrenworte im Johannesevangelium, 397 – 400. 68 More than a hundred years ago this problem was discussed by the Marxist philosopher G. V. Plekhanov (later expelled from the Communist party for his revisionist views) in his study about the role of the personality in history (“K voprosu roli litchnosti v istorii”, 1898, the end of chapter I).

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