Where, then, did
the earliest resurrection appearances take place, in Galilee or in Jerusalem?
Where did
the earliest resurrection appearances take place, in Galilee or in Jerusalem?
Not exact matches
This may refer to his rugged character and
appearance, or it may refer to his position as a foundation of the church, an
early witness to the
resurrection.
Even if Luke has selected his material in portraying the
early days, as he has suppressed the Marcan hint of
resurrection appearances in Galilee (cf. Chap.
It seems that the
earliest preaching of the
resurrection made no attempt to describe the
appearances, but rather proclaimed the fact of the
resurrection as God's reversal of the disgrace of crucifixion: «the death of Jesus is interpreted as Israel's No to the proclamation of Jesus and the
resurrection as God's Yes, his validation of Jesus» message.
· These eight verses of
resurrection narrative in Mark's gospel so disturbed the
Early Church that twelve more verses of
appearances of the risen Christ were added on to the original formula.
Most important, Wahlberg argues, is the unique case of the physical
Resurrection of Jesus from the dead and his subsequent
appearance to his
earliest followers.
In spite of the diversity in the
resurrection narratives there is one important common theme which C. F. Evans draws to our attention when he says, «The one element which the traditions, in all their variety, have in common is that the
appearance of the risen Lord issued in an explicit command to evangelize the world, yet the
early decades of the history of the church, in so far as they are known to us, make it difficult to suppose that the apostles were aware of any such command.»
In Acts, however, the
resurrection appearances are given only to the
earliest apostles; both Stephen (7:55) and Paul (26:16) see Jesus, but they see him glorified and at God's right hand.
The
earliest accounts, he believes, saw no need for
resurrection appearances between the departure of Jesus and his now imminent return in glory.
As we mentioned
earlier, the accounts of the
resurrection appearances of Jesus can themselves best be understood as promissory, in the genre of the
appearances and new pledges of fidelity by Yahweh narrated in the Hebrew Scriptures.
Robinson, in his address as outgoing president of the Society of Biblical Literature in December 1981, presented a detailed case for the argument that the
earliest resurrection traditions were luminous
appearances of Jesus, while stories of physical
resurrection were secondary.
In conclusion, then, while there may have been some
early Christologies that interpreted the Easter experience as «exaltation» instead of «
resurrection», this would not be a surprising response to «
appearances» of Jesus after the crucifixion, and so does not address the nature or the probability of these
appearances nor the question of whether the exaltation interpretation somehow evolved separately from the
appearance traditions.
The most we can say based on I Corinthians 15 in conjunction with Acts is that the
earliest accounts of the
resurrection appearances may very well have been less explicit and elaborate than the present ones in the Gospels (which we had already assumed), and were perhaps analogous to the accounts of Paul's experience on the road to Damascus as we find them in the Book of Acts.