Resurrection Accounts - Revision history

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2011-08-05T19:03:44Z

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David Persyn: /* The Appearance to the Disciples on the Mountain in Matthew */ format

2011-08-05T18:37:39Z

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2011-08-05T18:35:53Z

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2011-08-05T18:31:52Z

‎The Appearance to the Disciples on the Mountain in Matthew: typo

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2011-08-05T18:30:39Z

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2011-08-05T16:58:42Z

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David Persyn: /* The Appearance Narratives in John */ Temp Footnotes inserted

2011-08-05T02:20:33Z

‎The Appearance Narratives in John: Temp Footnotes inserted

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−	=== The Appearance to the Eleven and Others in Luke === <ref>I will restrict myself to the appearance to the Eleven and others in Luke because the Emmaus story is very difficult to interpret. Though the Emmaus story clearly portrays Jesus as corporeal, it also portrays Him as transformed. He can take on an appearance completely different from the one He had during His ministry, and He disappears from view immediately after he is revealed in the breaking of the bread. However, for our purposes of attempting to get to the bottom of “how Jesus appeared,” it is probably best to concentrate on Luke’s narrative about the appearance to the Eleven and others – which has a common root with the Johannine narrative describing the same event.</ref>	+	=== The Appearance to the Eleven and Others in Luke ===
		+
		+	NOTE<ref>I will restrict myself to the appearance to the Eleven and others in Luke because the Emmaus story is very difficult to interpret. Though the Emmaus story clearly portrays Jesus as corporeal, it also portrays Him as transformed. He can take on an appearance completely different from the one He had during His ministry, and He disappears from view immediately after he is revealed in the breaking of the bread. However, for our purposes of attempting to get to the bottom of “how Jesus appeared,” it is probably best to concentrate on Luke’s narrative about the appearance to the Eleven and others – which has a common root with the Johannine narrative describing the same event.</ref>

	Luke relates Jesus’ risen appearance to the apostles as follows:		Luke relates Jesus’ risen appearance to the apostles as follows:

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 Though Matthew does not explicitly describe Jesus’ appearance as power and glory, he certainly implies it when giving three indications of Jesus’ divine appearance:
-<blockquote>
+<blockquote> 1) the apostles worshiped (prosekunēsan),</blockquote>
-)	Jesus’ disclosure that “all authority/power (exousia) in heaven and on earth has been given to me,” and
+<blockquote> 2) Jesus’ disclosure that “all authority/power (exousia) in heaven and on earth has been given to me,” and</blockquote>
-)	some of the apostles’ inability to recognize Jesus (“some doubted”).
+<blockquote> 3) some of the apostles’ inability to recognize Jesus (“some doubted”).</blockquote>
 Each will be taken in turn.

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 Matthew narrates Jesus’ risen appearance to the apostles as follows:
-<blockquote>Now the eleven disciples went to Galilee to the mountain to which Jesus had directed them. And when they saw (idontes) Him they worshipped (prosekunēsan) Him, but some doubted (edistasan).  And Jesus came and said to them, “All authority/power (exousia) in heaven and on earth has been given to me.  Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.  (28:16-20).<blockquote>
+<blockquote>Now the eleven disciples went to Galilee to the mountain to which Jesus had directed them. And when they saw (idontes) Him they worshipped (prosekunēsan) Him, but some doubted (edistasan).  And Jesus came and said to them, “All authority/power (exousia) in heaven and on earth has been given to me.  Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.  (28:16-20).</blockquote>
 Matthew’s narrative of Jesus’ risen appearance is probably the first to be formulated.<ref>Fuller 1971, p. 80.</ref>  Fuller conjectures that it was based on selections from a pre-Matthean list of resurrection appearances.<ref>Such a list is speculative but there is good reason for postulating its existence because of certain correlations within the resurrection narratives. It would have been similar to the list in 1Corinthians 15, but seemingly more detailed. This list may have contained features about the resurrection appearances, such as details about a glorified Christophany and an appearance on a mountain. It may have also included details about an appearance in a closed room and even an appearance to a large crowd in Jerusalem (accompanied by the Holy Spirit). For Fuller’s explanation of the “list features” in Matthew’s early narrative, see Fuller 1971, pp. 80-82.</ref>  This is not inconsistent with Wright’s contention that the resurrection material in Matthew’s Gospel comes from a very early tradition which the Evangelist has placed into a refined theological context:
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 Thus it seems that Luke was presented with a primitive tradition which included both a spiritual and a corporeal dimension of the risen Jesus.  He retells this story by adding proofs of Jesus’ corporeality beyond the ones given in the primitive tradition to assure his audience that the risen Jesus was in continuity with His earthly embodiment.  Though he is faced with presenting an apologetically unappealing tension, he remains faithful to what seems to be the experience of the early witnesses of the risen Jesus – an experience which is independently received and attested to by both Paul (who attempts to explain it) and John.  We now proceed to that Johannine tradition.
 === The Appearance Narratives in John ===

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 Gary R. Habermas has completed an extensive survey of contemporary exegetes on this matter, and has made several interesting discoveries:
-<blockquote>[1] The latest research on Jesus’ resurrection appearances reveals several extraordinary developments.  As firmly as ever, most contemporary scholars agree that, after Jesus’ death, his early followers had ''experiences'' that they at least believed were appearances of their risen Lord.  Further, this conviction was the chief motivation behind the early proclamation of the Christian gospel.  These basics are rarely questioned, even by more radical scholars.  They are among the most widely established details from the entire New Testament.<ref>Habermas 2006, p. 79, italics mine.</ref>
+<blockquote>[1] The latest research on Jesus’ resurrection appearances reveals several extraordinary developments.  As firmly as ever, most contemporary scholars agree that, after Jesus’ death, his early followers had ''experiences'' that they at least believed were appearances of their risen Lord.  Further, this conviction was the chief motivation behind the early proclamation of the Christian gospel.  These basics are rarely questioned, even by more radical scholars.  They are among the most widely established details from the entire New Testament.<ref>Habermas 2006, p. 79, italics mine.</ref></blockquote>
-[2] Perhaps surprisingly, more skeptical scholars often still acknowledge the grounds for the appearances as well.  …  Helmut Koester [notes]:  “We are on much firmer ground with respect to the appearances of the risen Jesus and their effect…. That Jesus also appeared to others (Peter, Mary Magdalene, James) cannot very well be questioned.” <ref>Habermas 2006, p. 80.</ref></blockquote>
+<blockquote>[2] Perhaps surprisingly, more skeptical scholars often still acknowledge the grounds for the appearances as well.  …  Helmut Koester [notes]:  “We are on much firmer ground with respect to the appearances of the risen Jesus and their effect…. That Jesus also appeared to others (Peter, Mary Magdalene, James) cannot very well be questioned.” <ref>Habermas 2006, p. 80.</ref></blockquote>
 In view of this general agreement about the historicity of the resurrection appearances, where do opinions diverge?  Habermas again notes, “the crux of the issue, then, is not whether there were real experiences, but how we explain the nature of these early experiences.”

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 Gary R. Habermas has completed an extensive survey of contemporary exegetes on this matter, and has made several interesting discoveries:
-[1] The latest research on Jesus’ resurrection appearances reveals several extraordinary developments.  As firmly as ever, most contemporary scholars agree that, after Jesus’ death, his early followers had experiences that they at least believed were appearances of their risen Lord.  Further, this conviction was the chief motivation behind the early proclamation of the Christian gospel.
+<blockquote>[1] The latest research on Jesus’ resurrection appearances reveals several extraordinary developments.  As firmly as ever, most contemporary scholars agree that, after Jesus’ death, his early followers had ''experiences'' that they at least believed were appearances of their risen Lord.  Further, this conviction was the chief motivation behind the early proclamation of the Christian gospel.  These basics are rarely questioned, even by more radical scholars.  They are among the most widely established details from the entire New Testament.<ref>Habermas 2006, p. 79, italics mine.</ref>
-These basics are rarely questioned, even by more radical scholars.  They are among the most widely established details from the entire New Testament.
+[2] Perhaps surprisingly, more skeptical scholars often still acknowledge the grounds for the appearances as well.  …  Helmut Koester [notes]:  “We are on much firmer ground with respect to the appearances of the risen Jesus and their effect…. That Jesus also appeared to others (Peter, Mary Magdalene, James) cannot very well be questioned.” <ref>Habermas 2006, p. 80.</ref></blockquote>
 In view of this general agreement about the historicity of the resurrection appearances, where do opinions diverge?  Habermas again notes, “the crux of the issue, then, is not whether there were real experiences, but how we explain the nature of these early experiences.”

← Older revision	Revision as of 19:03, 5 August 2011
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← Older revision		Revision as of 16:51, 5 August 2011
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	Unit C		Unit C
		+
		+	© Robert J. Spitzer, S.J., Ph.D./Magis Institute July 2011

	'''Did Jesus Really Rise from the Dead?'''		'''Did Jesus Really Rise from the Dead?'''

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 Unit C
-'''Did Jesus Really Rise from the Dead?'''
+ '''Did Jesus Really Rise from the Dead?'''
 ''Witnesses, Dates, and Accounts''

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 •	“Jesus said to him” (v. 29)
- One gets the distinct impression that the Evangelist is trying to convey that the apostles are experiencing “the Lord” (ho Kyrios with the definite article, referring to the divine name).  They are experiencing an appearance of the divine One, but Jesus’ identity is obscure.  Therefore, His identity must be revealed to us by the narrator, and Jesus must reveal it to His disciples through the wounds in His hands and side.
+One gets the distinct impression that the Evangelist is trying to convey that the apostles are experiencing “the Lord” (ho Kyrios with the definite article, referring to the divine name).  They are experiencing an appearance of the divine One, but Jesus’ identity is obscure.  Therefore, His identity must be revealed to us by the narrator, and Jesus must reveal it to His disciples through the wounds in His hands and side.
 The same careful usage of “ho Kyrios” and “Jesus” pervades the Johannine Appendix (John 21) which concerns Jesus’ appearance to Peter and other disciples at the Sea of Tiberius:
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 What is the theological significance of Jesus appearing in this spiritual/transmaterial and corporeal form?  It reveals God’s loving plan in the Incarnation by showing that Jesus’ humanity continues; that His transmateriality transforms, but does not annihilate His embodiment; that the resurrection is the fulfillment of the Incarnation – not the overcoming of it.  His spiritual/transmaterial state does not remove the human state through which he is interpersonally accessible (as peer) to the apostles in His ministry.  Jesus is still human in this sense.  He is still empathetically related to us as brother.