![]() Both also insist that the Christian story rests on a foundation of reliable witnesses (Luke 24:48–49 John 21:24). And both evangelists describe their task as providing a foundation for faith as proclaimed within the Christian community (Luke 1:1–4 John 20:30–31). ![]() Both Luke and John acknowledge the existence of other stories about Jesus. Even immediate eyewitness testimony is reshaped as it is remembered and retold. Scholars increasingly recognize that a positivist historicism which claims to strip away all vestiges of communal story-telling and dramatic elaboration to produce some version of what an outsider, non-believer or investigative reporter would uncover in AD 33 makes no sense. The deity is hidden in the guise of a stranger until the dramatic tell-tale sign reveals the god or goddess. Unlike the meal appearances, the Emmaus story, the dawn at the Sea of Galilee story, and this encounter all employ a familiar folk pattern. Later tradition would hail her “apostle to the apostles” on the strength of this story. But John 20:11–18 transforms the brief encounter reflected in Matt 28:9–10 into a revelatory dialogue between Jesus and Mar y Magdalene. Galilean appearances do not belong to the women’s story in any gospel. But the miraculous catch of fish which signals the numinous presence of Jesus echoes the calling of Peter, James and John in Luke 5:1–11. The Galilee location echoes the promise of Mark 16:7 and the mountain appearance of Matt 28:16-20. John’s Gospel has the most complex set of resurrection appearance stories, which chapter 20 focused on Jerusalem (as in Luke) and chapter 21 a later encounter bet ween Jesus and a group of male disciples at the Sea of Galilee. 36–49), this narrative line includes the women among those engaged in excited discussion of the day ’s e vents when Jesus suddenly appears. ![]() 34) have seen the Lord himself prior to his appearance to the assembled group (vv. Though only Cleopas and his unidentified companion (vv. “some women from among us … did not find his body …saw a vision of angels who said that he lives” (v. The disciples on the road to Emmaus report to the stranger ( Jesus), The y are able to “remember what he said to you while still in Galilee that the Son of Man must be handed over to sinners, be crucified, and rise on the third day ” (24:6–7). Luke’s narrative recrafting of the traditions that he employed (1:1–4) takes care to incorporate the women within the larger group of disciples who have followed Jesus since Galilee (Luke 8:1–3 23:49). Second, as the y head off, Jesus himself appears, repeating the angel’s message, “do not fear, g o announce to my brothers that the y should g o to Galilee and there the y will see me” (v. First, fear is followed by joy which leads them to run to tell the news to the disciples (Matt 28:8b also reflected in Luke 24:10b, 22–23). Matthew ’s solution to Mark’s awkward ending disposes of the fear and silence in two moves. But is it ? It certainly was not forgotten by the evangelists, who expand their story rather than ignore it. 7), and the women’s story might seem irrelevant to our faith. Couple that with the abrupt ending at Mark 16:8a, which has the women flee the tomb and remain silent rather than convey the angel’s announcement to “’his disciples and Peter ” (v. “five hundred brothers at a time, most of whom are still alive” (v. If any women were involved, the y are masked by the masculine plural ![]() Office of Institutional Research & EffectivenessĪs Paul summarizes the faith which he received and handed on to the Corinthians in 1 Cor 15:3–5, followed by an expanded list of witnesses in vv.College of Education & Behavioral Sciences.
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