In the Garden, There Was a Tomb: Br Paul Creevey’s Book Sheds New Light on an Ancient Text
- maristbrothers
- Mar 7
- 9 min read
One of the most beautiful aspects of religious texts is their ability to be interpreted across generations, allowing each reader to find meaning shaped by their own understanding, experiences, and context. Throughout history, sacred writings have been revisited and reinterpreted, revealing new layers of insight and offering fresh perspectives on faith.
Among Christian texts, John’s Gospel stands out as a theological and literary masterpiece - one that has captivated scholars and theologians for centuries, inviting them to explore its themes of divinity, the centrality of resurrection in Christian belief, and the evolving relationship between God and humanity.
Br Paul Creevey, a former Principal of St Teresa’s Catholic College in Noosaville, Queensland, and a lecturer in Biblical Studies and Greek at both Catholic Theological College and Yarra Theological Union, brings a fresh perspective to this ongoing conversation. In his forthcoming book, In the Garden, There Was a Tomb, he offers a thought-provoking exploration of John’s Gospel, challenging traditional interpretations and shedding new light on the resurrection narratives.
With the book set to launch on 7 March - after four years of research and writing - The Star Post spoke with Br Paul about his inspiration, the rigorous research behind the project, and what he hopes readers will take away from it.
What inspired you to write this book? Was there a personal or academic moment that sparked your interest in this particular theme?
I was pursuing my doctoral studies in John’s Gospel at KU Leuven in Belgium and needed to explore specific topics for my research. I had a lecturer who deeply inspired me in this subject, so I started looking into the latest research on it - particularly what had been written in the last fifteen to twenty years.
I noticed that while there were many individual articles, there hadn’t been a comprehensive study on the burial, empty tomb, and appearance narratives in John’s Gospel for quite some time. In fact, the last major book on the subject was published in 1992. That led me to believe it was time to take another look.
I focused specifically on John 19:38 to 20:29, and as I delved deeper, I discovered some fascinating things. And I was motivated to write this book.
Could you give us a brief overview of what your book explores?
My book is a study of John's Gospel, with a particular focus on the burial, empty tomb, and appearance narratives. At the heart of the Christian faith is the belief in the resurrection of Jesus. As Paul states in 1 Corinthians 15:12-14, without belief in the resurrection, the Christian faith is in vain.
There have long been questions about the unity and consistency of John’s resurrection account. As I began my research, I identified over fifty issues in the text - some related to language, others concerning missing information or apparent inconsistencies. I examined how scholars have attempted to resolve these problems and developed my own proposal to address them.
"As Paul states in 1 Corinthians 15:12-14, without belief in the resurrection, the Christian faith is in vain."
I argue that there was a 13th-century insertion in the text. Instead of beginning the resurrection narrative at John 20:1, as traditionally done, I suggest starting at John 19:38 and reading through to 20:29. When approached this way, John’s Gospel presents a structured defence of two key aspects of the resurrection.
In John 19:38–20:10, I propose that the Evangelist is defending the early church’s tradition regarding the empty tomb. Then, in John 20:11–20:29, he shifts to a defence of the appearance tradition.
It’s important to remember that John wrote his Gospel around 90–95 CE - nearly seventy years after Jesus’ death. By this time, the early church had undergone significant theological reflection on the resurrection. John’s account differs from the Synoptic Gospels because he recognised that the church was struggling with proving both the empty tomb and the appearance narratives.
"John’s account differs from the Synoptic Gospels because he recognised that the church was struggling with proving both the empty tomb and the appearance narratives."
His goal was to reinforce the importance of these traditions and emphasise that belief in the resurrection is founded on the testimony of the first disciples.
Christianity, at its core, is a religion based on witness. That’s why John calls upon specific witnesses to validate both the empty tomb and the post-resurrection appearances. When you read the text with this perspective, it reveals a much richer understanding of John’s Gospel and its theological depth.
When you were writing this book and framing your arguments, you must have had discussions with other academics. What was their response? Did they agree with you, or did you have debates around your findings?
It was very interesting! I had numerous discussions, and there was a lot of excitement about this perspective because academia had, to some extent, overlooked it. Scholars are aware of the issue, but they have been so focused on the chapter and verse numbers in John’s Gospel that they often forget the earliest manuscripts - Codices Vaticanus, Alexandrinus, and Sinaiticus - do not contain these divisions. Approaching the text without these imposed structures allows for a fresh reading and new insights.
"There was a lot of excitement about this perspective because academia had, to some extent, overlooked it."
I had some very engaging discussions with leading Johannine scholars (scholars who study the fourth Gospel and writings of John the Apostle). Jorg Frey, an Austrian - German scholar, was particularly interested in my work. I met with him recently after completing the book, and he is eager to read it. Another major Johannine scholar, the Australian Frank Moloney, was one of the readers for my dissertation defence. He found the work deeply challenging because it questioned aspects of what he had been teaching for twenty years. However, he admitted that my argument was so strong that he could not find any faults with it. We had an extensive discussion on how to reconcile his teachings with my proposals, and we even developed a paragraph in the book that allows both interpretations to coexist.
Another prominent Australian Johannine scholar, Mary L Coloe, reached out to me. She loved the argument, particularly the idea of reading the text without being constrained by chapter numbers. She appreciated how this approach led to richer interpretations.
So overall, the reception has been very positive. Three significant Johannine scholars - Jorg Frey, Frank Moloney, and Mary Coloe - believe this work is important and should be available for broader academic discussion.
Even though you were already well-versed in John’s Gospel before starting this book, did your research reveal anything particularly surprising or moving to you?
Absolutely! Many things surprised me and forced me to stop and reflect. One of the most profound insights I gained from this study was the theme of relationship with God.
In John’s Gospel, at the very beginning, when Jesus first approaches two disciples and invites them to follow him, he asks, “What are you looking for?” However, by the time Jesus is arrested, the question changes. In John 18:5 and 18:8, the question becomes, “Who are you looking for?” Then, in John 20:15, after his resurrection, the first words Jesus speaks to Mary Magdalene are once again, “Who are you looking for?”
This shift from “what” to “who” is significant. The Evangelist is illustrating that the search for God is not about seeking an abstract concept or belief system - it’s about seeking a person, a relationship. John emphasises that encountering God requires forming a personal relationship with Him. It’s not about an intellectual search for a distant deity, but rather about engaging in a relational journey with God.
"Who are you looking for?"
This theme is reinforced in Jesus’ words to Mary Magdalene after his resurrection, “Tell the disciples I am ascending to my Father and your Father, to my God and your God.” Here, Jesus extends a relational invitation to all future disciples. This contrasts with the Synoptic Gospels, where the post-resurrection instruction is to go to Galilee and proclaim Jesus’ identity to all nations. John, however, presents a different emphasis - one that centres on the unique relationship between Jesus and God as a model for our own relationship with God.
Understanding this relational aspect is crucial to engaging with the core elements of our faith - the empty tomb and the appearance narratives. This realisation was one of the most important insights I gained from my research.
Why did you choose this particular title for your book, and how does it reflect the themes of your work?
The title is actually a direct quote from John’s Gospel, specifically verse 19:41. The essence of our faith in the empty tomb and the appearance narratives begins with Jesus’ burial. It is after Jesus’ death and burial that God is then free to act in human history.
"God did not save Jesus from the cross, but God saved Jesus from the tomb."
God did not save Jesus from the cross, but God saved Jesus from the tomb. So, if I am going to discuss the empty tomb and the appearance narratives, it naturally begins with the garden and a new tomb. This also echoes the story of creation, where human beings were first made in the Garden of Eden. Just as that garden signified a new beginning with Adam and Eve, this garden signifies a new beginning through Christ. That’s why I chose this title for the book.
A book of this magnitude must have required extensive research. Could you tell us about the sources you relied on - ancient manuscripts or contemporary scholars?
A great deal of reading went into creating this book. In fact, the publishers asked me to cut down my bibliography for the book because my original doctoral dissertation contained 48 pages of references. I had to condense that down to 24 pages!
The book relies heavily on the three earliest full manuscripts of John’s Gospel that we have - Codices Vaticanus, Alexandrinus, and Sinaiticus. While these are not the original manuscripts, they are the oldest surviving copies. My study examines how these texts compare - chapter by chapter and verse by verse - to the versions of the Bible that people have in their homes today. I demonstrate how the earliest scribes interpreted the text differently, leading to changes over time in how the Gospel is understood.
"My study examines how these texts compare - chapter by chapter and verse by verse - to the versions of the Bible that people have in their homes today."
In terms of key scholars who influenced my thinking, I would highlight Jorg Frey, Frank Moloney, Mary Coloe, my own supervisor Raymond Brown, and Sandra M Schneiders, whose work on the resurrection is particularly significant. Of course, many other scholars contributed to my research, but these were some of the most important.
Who do you think is the ideal reader for this book? Is it primarily meant for scholars, or do you believe general readers interested in theology could also engage with it?
While my original dissertation was written for an academic audience, I have adapted the book to be more accessible. I removed much of the untranslated German that appeared in my thesis since most general readers wouldn’t be able to engage with it.
One of the key pieces of feedback I received from my examination panel was that my writing style is quite readable, even for non-specialists. So, while the book remains a scholarly work, I have taken care to make it accessible to a wider audience.
"I do think general readers with a strong interest in biblical studies will find it engaging."
It is a lengthy book - 470 pages - but it presents a logical, step-by-step argument. The language is straightforward, so while a degree in theology isn’t necessary, readers will benefit from taking their time with it. I believe it would be most beneficial for theology students and scholars. However, I do think general readers with a strong interest in biblical studies will find it engaging. I would love to hear feedback from non-specialist readers about how accessible they find it.
For those new to biblical studies, what advice would you give them before diving into your book?
I would encourage them to approach it with an open mind. Before they start reading, they might reflect on two key questions:
How important is the tradition of the empty tomb and the appearance narratives to my own faith?
How important is my relationship with God in developing my faith?
If they keep these questions in mind while reading, I believe they will get a lot out of the book. It is a long read, but it is also a rewarding one.
"It is a long read, but it is also a rewarding one."
For those who want a condensed version, they could start by reading the introduction and conclusion, as the concluding chapter provides a summary of my findings.
Finally, what do you hope readers - whether theologians, students, or everyday believers - will take away from this book?
I hope they come to appreciate that John’s Gospel is an extraordinary literary and theological work, written with the intention of deepening faith.
I also hope it helps readers develop a renewed understanding of the importance of the empty tomb and the appearance narratives. Most importantly, I want to emphasise the significance of a personal relationship with God, as seen through John’s theological lens.
To purchase Br Paul's book, please write to him at paul.creevey@marists.org.au.
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