Post-resurrection appearances of Jesus

The earliest report of the post-resurrection appearances of Jesus is in Paul's First Epistle to the Corinthians.[13] This lists, in chronological order, the first appearance to Peter, then to "the Twelve," then to five hundred at one time, then to James (presumably James the brother of Jesus), then to "all the Apostles," and last to Paul himself.[13] Paul does not mention any appearances to women, apart from "sisters" included in the 500; other New Testament sources do not mention any appearance to a crowd of 500.[13] There is general agreement that the list is pre-Pauline – it is often called a catechism of the early church – but less on how much of the list belongs to the tradition and how much is from Paul: most scholars feel that Peter and the Twelve are original, but not all believe the same of the appearances to the 500, James and "all the Apostles".[14][note 2]

By claiming that Jesus has appeared to him in the same way he did to Peter, James, and the others who had known Jesus in life, Paul bolsters his claims to apostolic authority.[15] In Galatians 1 he explains that his experience was a revelation both from Jesus ("The gospel I preached ... I received by revelation from Jesus Christ") and from God ("God ... was pleased to reveal His Son in me"). [16] In 2 Corinthians 12, he tells his readers of "a man in Christ who ... was caught up to the third heaven. Whether it was in the body or out of the body I do not know – God knows;"[17] Elsewhere in the Epistles Paul speaks of "glory" and "light" and the "face of Jesus Christ," and while the language is obscure it is plausible that he saw Jesus exalted, enthroned in heaven at the right hand of God.[17] He has little interest in Jesus' resurrected body, except to say that it is not a this-worldly one: in his Letter to the Philippians he describes how the resurrected Christ is exalted in a new body utterly different from one he had when he wore "the appearance of a man," and holds out a similar glorified state when Christ "will transform our lowly body," as the goal of the Christian life.[18][note 3]

The Gospel of Mark (written c. 70 CE) contained no post-resurrection appearances in its original version, which ended at Mark 16:8, although Mark 16:7, in which the young man discovered in the tomb instructs the women to tell "the disciples and Peter" that Jesus will see them again in Galilee, hints that the author may have known of the tradition of 1 Thessalonians.[20][21][22]

The authors of Matthew (c. 80 – c. 90 CE) and Luke–Acts (a two-part work by the same author, usually dated to around 80–90 CE) based their lives of Jesus on the Gospel of Mark.[23][24] As a result, they diverge widely after Mark 16:8, where Mark ends with the discovery of the empty tomb. Matthew has two post-resurrection appearances, the first to Mary Magdalene and "the other Mary" at the tomb, and the second, based on Mark 16:7, to all the disciples on a mountain in Galilee, where Jesus claims authority over heaven and Earth and commissions the disciples to preach the gospel to the whole world.[25] Luke does not mention any of the appearances reported by Matthew,[26] and replaces Galilee with Jerusalem as the sole location.[21] In Luke, Jesus appears to Cleopas and an unnamed disciple on the road to Emmaus, to Peter (reported by the other apostles), and to the eleven remaining disciples at a meeting with others. The appearances reach their climax with the Ascension of Jesus before the assembled disciples on a mountain outside Jerusalem. Relatedly, Acts has appearances of the ascended Jesus to Paul on the Road to Damascus, to the martyr Stephen, and to Peter, who hears the voice of Jesus.[note 4]

The miraculous catch of 153 fish by Duccio, 14th century. Jesus is standing on the left, in the fourth resurrection appearance in John's gospel.

The Gospel of John was written sometime after 80 or 90 CE.[27] Jesus appears at the empty tomb to Mary Magdalene (who initially fails to recognize him), then to the disciples minus Thomas, then to all the disciples including Thomas (the "doubting Thomas" episode), finishing with an extended appearance in Galilee to Peter and six (not all) of the disciples.[28] Chapter 21, the appearance in Galilee, is widely believed to be a later addition to the original gospel.[29]

Following the other gospels, an appendix was added to Mark's Gospel in the 2nd century, which mentions post-resurrection appearances of Christ as being "in another form" and reports some of the dialogue Jesus had with his apostles before ascending into heaven.[30]

The appearances of Jesus are often explained as visionary experiences, in which the presence of Jesus was felt.[9][39][40][41][42] A physical resurrection was unnecessary for the visionary mode of seeing the risen Christ, but when the gospels of Matthew, Luke and John were being written, the emphasis had shifted to the physical nature of the resurrection, while still overlapping with the earlier concept of a divine exaltation of Jesus' soul.[10] This development can be linked to the changing make-up of the Christian community: Paul and the earliest Christ-followers were Jewish, and Second Temple Judaism emphasized the life of the soul; the gospel writers, in an overwhelmingly Greco-Roman church, stressed instead the belief in the hero who is immortalized and deified in his physical body.[11]

Furthermore, New Testament scholar James Dunn argues that whereas the apostle Paul's resurrection experience was "visionary in character" and "non-physical, non-material," the accounts in the Gospels and of the apostles mentioned by Paul are very different. He contends that the "massive realism' ... of the [Gospel] appearances themselves can only be described as visionary with great difficulty - and Luke would certainly reject the description as inappropriate," and that the earliest conception of resurrection in Jerusalem Christian community was physical.[43]

David Friedrich Strauss, in his Life of Jesus (1835), argued that the resurrection was not an objective historical fact, but a subjective "recollection" of Jesus, transfiguring the dead Jesus into an imaginary, or "mythical," risen Christ.[1] The appearance, or Christophany, of Jesus to Paul and others, was "internal and subjective."[44] Reflection on the Messianic hope, and Psalms 16:10,[note 5] led to an exalted state of mind, in which "the risen Christ" was present "in a visionary manner," concluding that Jesus must have escaped the bondage of death.[44] Strauss' thesis was further developed by Ernest Renan (1863) and Albert Réville (1897).[45] These interpretations were later classed the 'subjective vision hypothesis'.[note 6]

According to Bart D. Ehrman, "the Christian view of the matter [is] that the visions were bona fide appearances of Jesus to his followers",[46] a view which is "forcefully stated in any number of publications."[46] Ehrman further notes that "Christian apologists sometimes claim that the most sensible historical explanation for these visions is that Jesus appeared to the disciples."[47]

According to April DeConick, the experiences of the risen Christ in the earliest written sources – the "primitive Church" creed of 1 Corinthians 15:3-5, Paul in 1 Corinthians 15:8 and Galatians 1:16 – are ecstatic rapture events.[9]

According to Larry Hurtado, the resurrection experiences were religious experiences which "seem to have included visions of (and/or ascents to) God's heaven, in which the glorified Christ was seen in an exalted position."[48] These visions may mostly have appeared during corporate worship.[41] Johan Leman contends that the communal meals provided a context in which participants entered a state of mind in which the presence of Jesus was felt. [42]

According to Ehrman, "the disciples' belief in the resurrection was based on visionary experiences."[49][note 7] Ehrman notes that both Jesus and his early followers were apocalyptic Jews, who believed in the bodily resurrection, which would start when the coming of God's Kingdom was near.[51] Ehrman further notes that visions usually have strong persuasive power, but that the Gospel accounts also record a tradition of doubt about the appearances of Jesus. Ehrman's "tentative suggestion" is that only a few followers had visions, including Peter, Paul, and Mary. They told others about those visions, convincing most of their close associates that Jesus was raised from the dead, but not all of them. Eventually, these stories were retold and embellished, leading to the story that all disciples had seen the risen Jesus.[52] The belief in Jesus' resurrection radically changed their perceptions, concluding from his absence that he must have been exalted to heaven, by God himself, exalting him to an unprecedented status and authority.[53]

According to Helmut Koester, the stories of the resurrection were originally epiphanies in which the disciples are called to a ministry by the risen Jesus, and at a secondary stage were interpreted as physical proof of the event. He contends that the more detailed accounts of the resurrection are also secondary and do not come from historically trustworthy sources, but instead belong to the genre of the narrative types.[54]

According to Gerd Lüdemann, Peter had a vision of Jesus, induced by his feelings of guilt of betraying Jesus. The vision elevated this feeling of guilt, and Peter experienced it as a real appearance of Jesus, raised from the dead. He convinced the other disciples that the resurrection of Jesus signaled that the end time was near and God's Kingdom was coming when the dead would rise again, as evidenced by Jesus. This revitalized the disciples, starting their new mission.[web 1]

According to Biblical scholar Géza Vermes, the resurrection is to be understood as a reviving of the self-confidence of the followers of Jesus, under the influence of the Spirit, "prompting them to resume their apostolic mission." They felt the presence of Jesus in their actions, "rising again, today and tomorrow, in the hearts of the men who love him and feel he is near."[55]

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