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The Resurrection appearances of Jesus are reported in the ), , , , and. APPEARANCES REPORTED IN THE NEW TESTAMENT 1 Corinthians 15 # To Cephas ( Simon Peter ) # and " The Twelve ." # To "five hundred brothers at once." # To James # and "all the apostles." # To Paul himself. , also claimed in Matthew 28 # To Mary Magdalene and "the other Mary," as they were running from the Empty Tomb to inform the Disciples . Jesus tells the women to instruct the disciples to go to Galilee to meet him. # To the Eleven , on a mountain in Galilee where Jesus had told the apostles to go, see Great Commission . Mark 16 # To Mary Magdalene . # To two of Jesus's followers as they were walking in the countryside (Jesus appeared to them in "another form"). # To the Eleven while they were dining. (Note that the verses of Mark 16 that describe resurrection appearances are absent in the oldest manuscripts). Luke 24 # To Cleopas and one other disciple as they walked to Emmaus . At first "their eyes were holden" so that they could not recognize him. Later while having supper at Emmaus "their eyes were opened" and they recognized him. # To " Simon ." This appearance is not described directly by Luke but it is reported by the other apostles. It is not clear whether it happened before, after or contemporaneously with the appearance at Emmaus. # To the Eleven , together with some others (including Cleopas and his companion), in Jerusalem. John 20–21 # To Mary Magdalene . At first she did not recognize him and thought that he was a gardener. When he spoke she recognized him. # To the disciples (not including Thomas ) on that same day. They were indoors "for fear of the Jews." # To the disciples including Thomas. This was eight days later, again indoors. # To Peter , Nathanael from Cana of Galilee, the sons of Zebedee , and two other disciples, by Lake Tiberias , see also Catch Of 153 Fish . The Disciple Whom Jesus Loved was present in this group. Acts 1 # To the Church in Jerusalem— forty days after the Resurrection when he Ascended into Heaven , with a Prophecy To Return (). APPEARANCES REPORTED OUTSIDE THE NEW TESTAMENT Gospel Of The Hebrews # To James The Just PROBLEMS WITH MARK'S ACCOUNT Each appearance has been the focus of much literary comment during the mediaeval era, and the York Cycle of English Mystery Plays has a whole play about the appearance to Mary. However, The Ending Of Mark varies substantially between ancient manuscripts, and scholars are in near universal agreement that the final portion of the traditional ending, in which all Mark's resurrection appearances occur, is a later addition not present in the original version of Mark's gospel. Unhelpfully it is the general opinion of textual scholars that none of the known variant endings, including the traditional one, is actually the original ending. According to the theory of Markan Priority , Matthew and Luke are largely derived from Mark. Some scholars however favour an earlier date for Matthew. (See the Augustinian Hypothesis .) THE APPEARANCE TO MARY MAGDALENE 's perception of the moment when Mary turns her head and sees the newly-risen Jesus. He is holding a spade to explain her initial belief that he was a gardener]] While Mark doesn't mention when the incident occurred, Matthew states that Jesus appeared to Mary and Mary while they were returning to tell the disciples what they had seen. John, on the other hand, presents a completely different incident. John's account parallels the synoptic accounts of Mary's first visit to the tomb, though in John, Mary has already been to the tomb once, and Peter has already inspected it. Unlike the first visit, the second, in John, is much more similar to the synoptic account of the empty tomb, with Mary peering into the tomb and witnessing two angels inside dressed in shining white. Having been questioned by the angels about her concern for the tomb's emptiness, Mary turns and sees Jesus, according to John. Mary's presence at the tomb, however, jars with the preceding narrative in John, which presents Mary as having left the tomb, and having told Peter that it was empty. C.K. Barrett has attempted to resolve this by suggesting that Mary may have gone with Peter to witness his examination of the tomb. Some scholars feel that Mary never really left the tomb in the original form of John, and that Peter's visit has somehow become misplaced before she sees the angels in the tomb, rather than after. Brown has argued that the text for John 20 was combined from two separate sources, that John inexpertly interlaced together. To many it seems illogical for Mary to not have actually looked into the tomb before going and telling Peter and the Beloved Disciple that Jesus' body was gone. This is the only time in the Gospel of John that angels appear, and so some scholars believe that the angels were a later addition to the narrative , perhaps in an attempt to harmonise the account of Mary's visit to the tomb with the synoptic Gospels. Rationalists like Rudolf Schnackenberg , however, believe that the angels were added to reinforce the lack of a corpse—by indicating that the angels were sitting where the head and feet of Jesus's corpse should have been, it shows that a full examination of the spot had been conducted. As a later addition, or misplacing of the text, an explanation is provided for why the angels are so quickly forgotten in the rest of the chapter, and for why the angels failed to appear to Peter when he examined the tomb. Why John describes Mary as loitering outside the tomb is unknown, though Augustine Of Hippo proposed that ''when the men went away, a stronger affection kept the weaker sex firmly in place''. Bruce believed that Mary was hoping someone would pass by who could give her some information, though why Mary does not seek out Joseph Of Arimathea , the owner of the tomb, for information is an obvious question. One theory is that Joseph was so far above Mary's in terms of social class that it would not be right for her to disturb him, but a more obvious solution is presented by Schnackenberg—the Codex Sinaiticus version of John has Mary waiting inside rather than outside, and this may be the original form—though again this still raises the question of why she was waiting at all, with several textual scholars arguing that Mary waiting outside is a Redaction that was added once the angels part of the narrative, for the original tomb visit, became misplaced.
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