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If one tries to understand the mentality of our Christian ancestors and the way they buried their dead, we need to move away from the contemporary perspective of religious abstraction. In fact, the body of the risen Christ, and thus our own body, is at the centre of Christian eschatology. The oldest Christian testimony in which the resurrection is thematised is Paulus’ first letter to the Thessalonians, probably dated around 50 A.D., which speaks of the “Son whom God raised from the dead” (1 Th 1,10). In the first letter to the Corinthians, probably written five years later, Paulus writes: But if Christ is not risen, our preaching is in vain, your faith is also in vain... For if the dead are not risen, Christ is not risen either (1 Cor 14–16). In the two thousand years that have passed since then, the bodily resurrection has never been doubted by the official dogmatic guideline of the Catholic Church, but has been confirmed in the 20th and early 21st century: The resurrected body is the same body as that which belonged to the soul in earth life (cf. Ratzinger 1957: 1042)1. However, the protestant theology of the second half of the 20th century and the forced or self-chosen turning away of large parts of mankind from the religious led to a “disenchantment of the world”, as Max Weber felt (1992: 46). The thorough demythologization of the New Testament by an increasing materialism in the period after the Enlightenment and especially in the second half of the 20th century, also made many believers understand the miracles of Christ only in symbolic parables. In comparison to the words of the Bible, now a resurrection can

“…a Gentle Calm and Happy Resurrection” – Theological and Folk-religious Backgrounds of Crypt Burials