Some years ago in a previous parish assignment, St. Thomas More, in Washington DC, I was accustomed to take a Friday afternoon walk to focus on my homily for Sunday. At the beginning of the walk I’d often stop by the nearby house of an elderly parishioner, Lillian, and give her communion. She was quite elderly, her mind was beginning to fail and for these reasons it was difficult to get to Church. In mild weather she often be in her wheel chair on the front porch and, as I’d walk up she’d say, “Oh Father! It must be Sunday!” “No, Lillian,” I’d usually say, “It’s actually Friday.” And she’d usually say, “Oh, I’m sorry to hear that.”
I was thinking of the calendar most times I answered her, but she she was long past worrying what day the world said it was. And so, Friday after Friday, as I’d stop by she kept asking if it was Sunday. Friday it was, but she kept looking for Sunday. “Is it Sunday, Father?”…. “No Ms. Lillian, today is Friday.”
The world has a saying: “Thank God, it’s Friday.” But in the Church, especially among African Americans whom I serve, there is an older expression: “It may be Friday, but Sunday’s coming.” It is a thoroughly Biblical reflection wherein Friday represents our sufferings, our own “Good Fridays” and Sunday represents our rising from the dead, our joy and the fulfillment of our hopes.
When Lillian saw her priest, she thought of Sunday, she thought of Jesus and Holy Communion. So, in a way for her it was Sunday, for a moment. But, to be sure, Lillian was in the Friday of her life. She had all the crippling effects of old age: dementia, arthritis, weakness, hearing and eyesight problems, sugar, and you name it. “I’s gotten ooooold, Father.” Yes, Friday had surely come for Lillian.
At her funeral I could think of no other way to begin the homily than to say, “It’s Sunday Lillian.” And the congregation nodded, some just hummed, others said, “Thank you Jesus.” Lillian had gone to Jesus and Sunday had come. Surely she, like all of us, needed some of the cleansing purgation wherein the Lord wipes away the tears of all who have died (cf Rev 21:4) lifts the burdens of our sorrows, regrets and sins for the last time. For those who die in the Lord, die in the care of the Lord. The souls of the just are in the hand of God (Wis 3:1).
Yes, Sunday, glorious Sunday, for all those who trust in the Lord. The Fridays of life will come but if we trust, Sunday will surely follow.
“Oh, Father! It must be Sunday!” ….”Yes, Ms. Lillian, it is surely Sunday.”
This blog post is a follow-up from yesterday’s blog. You can read yesterday’s post by clicking HERE.
When we encounter the resurrection accounts in the New Testament we face a challenge in putting all the pieces together in a way that the sequence of the events flow in logical order. This is due to the fact that no one Gospel presents all, or even most of the data. Some of the data also seems to conflict. I tried to show in yesterday’s blog that these apparent conflicts are not, usually, true conflicts. Another problem with putting all the facts together in a coherent and reasonably complete manner is that the time line of the events is often unclear in some of the accounts. Luke and John are the clearest as to the time frame of the events they describe but Matthew and Luke given us very few parameters. Both Acts and Paul also supply data wherein the time frame is not always clear.
Nevertheless I want to propose to you a possible, even likely, sequence of the Resurrection events. The work is my own and I make no claim that this scenario is certain or backed up by recognized ancient authority. St Augustine has done quite a lot of work in this matter and you can read that by clicking HERE. My attempts here are simply the fruit of 20+ years of praying over and pondering the events of those forty days between the Lord’s resurrection and ascension. My reflections are based as solidly as possible on the actual biblical data with a small sprinkling of speculation. I realize that the attempt to do this will irritate some modern biblical scholars who, for reasons unclear to me, seem to insist it is wrong to attempt any synthesis of the texts.
Nevertheless I boldly press on figuring that the average believer will benefit from it and find such a synthesis interesting. Take it for what it is, the work of an obscure pastor who has prayed and carefully sought to follow the sequence of the forty days. You may wish to offer correction or alternative interpretation and are encouraged to do so in the comments. I have posted a PDF of this Document that is easier to read here: Resurrection Chronological Sequence
I. The Morning of Day One
A. Very early in the morning a group of several women, including Mary Magdalene, approach the tomb to complete burial customs on behalf of Jesus (Matt 28:1; Mk 16:1; Jn 20:1).
B. They behold the tomb opened and are alarmed.
C. Mary Magdalene runs to Peter and John with distressing news of likely grave robbers (John 20:2)
D. The women who remain encounter an angel who declared to them that Jesus had risen and that they should tell this to the brethren (Mk 16:5; Lk 24:4; Matt 28:5).
E. They are filled with fear at first and depart from the tomb afraid to speak (Mk 16:8)
F. Recovering their courage they decide to go to the Apostles. (Luke 24:9; Matt 28:8)
G. Meanwhile Peter and John have gone out to the tomb to investigate Mary’s claim. Mary Magdalene followed them back out to the tomb arriving before they left. Peter and John discover the tomb empty though they encounter no angel. John believes in the resurrection. Peter’s conclusion is not recorded.
H. The other women have reported what the angels say to the Apostles. Peter and John have not yet returned and these remaining apostles are dismissive of the women’s story at first (Lk 24:9-11).
I. Mary, lingering at the tomb weeps and is fearful. Peering into the tomb she sees this time two angels who wonder why she weeps. Jesus then approaches her from behind. Not looking directly at Jesus, she supposes him to be the gardener. Then he calls her by name, and Mary, recognizing his voice, turns and sees him. Filled with joy she clings to him. (APPEARANCE 1) (Jn 20:16)
J. Jesus sends her back to the apostles with the news to prepare them for his appearance later that day. (Jn 20:17)
K. The other women have departed the apostles and are on their way possibly back home. Jesus then appears to them (Mat 28:9) after he had dispatched Mary. He also sends them back to the apostles with the news that he had risen and that he would see them. (APPEARANCE 2)
II. The Afternoon and evening of day one.
A. Later that Day, two disciples on their way to Emmaus are pondering what they have heard about rumors of his resurrection. Jesus comes up behind them but they are prevented from recognizing him. First Jesus breaks open the word for them, then sits at table with them and celebrates the Eucharist whereupon their eyes are opened and they recognize him in the breaking of the bread. (APPEARANCE 3) (Luke 24:13-30)
B. The two disciples returned that evening to Jerusalem and went to the Eleven. At first the eleven disbelieved them just as they had the women (Mk 16:13). Nevertheless they continue to relate what they had experienced. At some point Peter drew apart from the others (perhaps for a walk?) And the Lord appeared to Peter (APPEARANCE 4)(Lk 24:34; 1 Cor 15:5) who informed the other ten who then believed. Thus the disciples from Emmaus (still lingering with the apostles) were now told (perhaps by way of apology) that it was in indeed true that Jesus had risen (Lk 24:34).
C. Almost at the same moment Jesus appears to the small gathering of apostles and the two disciples from Emmaus. (APPEARANCE 5) Thomas was absent (although the Lucan text describes the appearance as to “the eleven” this is probably just a euphemism for “the apostles” as a group) They are startled but Jesus reassures them and opens the scriptures to them (Lk 24:36ff).
D. There is some debate as to whether he appeared to them a second time that night. The Johannine account has significantly different data about the appearance on the first Sunday evening from the Lucan account. Is it merely different data about the same account or is it a wholly separate appearance? It is not possible to say. Nevertheless since the data is so different we can call it (APPEARANCE 6) (John 20:19ff) though it is likely synonymous with appearance 5.
III. Interlude –
A. There is no biblical data that Jesus appeared to them during the week that followed. The next account of the resurrection says, “Eight days later” namely the following Sunday.
B. We do know that the apostles surely exclaimed to Thomas that they had seen the Lord but he refused to believe it. (Jn 20:24-26)
C. Were the apostles nervous that Jesus had not appeared again each day? Again we do not know, the data is simply silent as to what happened during this interlude.
IV. One week later, Sunday two.
A. Jesus appears once again (APPEARANCE 7) to the apostles gathered. This time Thomas is with them. He calls Thomas to faith who now confesses Jesus to be Lord and God. (John 20:24-29)
V. Interlude 2
A. The apostles received some instructions to return to Galilee (Mat 28:10; Mk 16:7) where they would see Jesus. Thus they spent some of the week journeying 60 miles to the north. This would have taken some time. We can imagine them making the trek north during the intervening days.
VI. Some time later –
A. The time frame of the next appearance is somewhat vague. John merely says “After this.” Likely it is a matter of days or a week at best. The scene is at the Sea of Galilee. Not all the Twelve are present. They have gone fishing and Jesus summons them from the lakeside. They come to shore and see him (APPEARANCE 8 ) . Peter has a poignant discussion with Jesus in this appearance and is commissioned to tend the flock of Christ (John 21).
B. The Appearance to the 500. Of all the appearances you might think that this one would have been recorded in some detail since it was the most widely experienced appearance. Many accounts it seems would have existed and at least one would have made its way into the scriptures. Yet there is no account of it other than it did in fact happen. Paul records the fact of this appearance: 1Corinithians 15:6 Then he appeared to more than five hundred brethren at one time, most of whom are still alive, though some have fallen asleep. (APPEARANCE 9) Where did this take place. What was it like. What was the reaction? We simply do not know. Proof once again that the Bible is not a history book in the conventional sense. Rather it is a highly selective telling of what took place, not a complete account. The Bible makes no pretenses to be something it is not. It is quite clear that it is a selective book: (John 20:30).
C. The Appearance to James. Here again we do not have a description of this appearance only a remark by Paul that it did in fact happen: 1Cor 15:7 Then he appeared to James. (APPEARANCE 10) The time frame is not clear. Only that it happened after the appearance to the five hundred and before the final appearance to the apostles.
VII. The rest of the forty days.
A. Jesus certainly had other on-going appearances with the disciples. Luke attests to this in Acts when he writes: Acts 1: 3 To them he presented himself alive after his passion by many proofs, appearing to them during forty days, and speaking of the kingdom of God.
B. During this time there is perhaps the one appearance we can attribute to this time period as recorded by Matthew (28:16ff) and Mark (16:14ff). It takes place an “a mountaintop in Galilee.” Mark adds that they were reclining at table. For these notes this appearance (time frame uncertain) is referred to as (APPEARANCE 11) It is here that he give the great commission. Although Mark’s text may seem to imply that Jesus was taken up from this mountain, such a conclusion is rash since Mark only indicates that Jesus ascended only “after he had spoken to them” (Mk 16:19).
Evidently Jesus had also summoned them back to Jerusalem at least toward the end of the period of the forty days. There they would be present for the feast of Pentecost. We can imagine frequent appearances with on-going instruction for Luke records that Jesus “stayed with them.” Most of these appearances and discourses are not recorded. Luke writes in Acts: And while staying with them he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me, for John baptized with water, but before many days you shall be baptized with the Holy Spirit.” (Acts 1:4)
VIII. The final appearance and ascension:
A. After forty days of appearances and instructions we have a final account of the last appearance (APPEARANCE 12) wherein he led them out to a place near Bethany, gave them final instructions to wait in Jerusalem until the Holy Spirit was sent. And then he was taken up to heaven in their very sight. (Luke 24:50-53; Acts 1).
So here is a possible and, if I do say so myself, likely chronological sequence of the resurrection appearances. It is a kind of synthesis that attempts to collect all the data and present it in a logical order. There are limits to what we can expect of the Scriptural account, and fitting perfectly into a time frame and logical sequence is not what the texts primarily propose to do. Yet such a chronological sequence can prove helpful and it is in that spirit that I present this.
In today’s first reading at Mass St Paul writes to the Philippians of the glory that our currently lowly bodies will one day enjoy:
He will change our lowly body to conform with his glorified Body by the power that enables him also to bring all things into subjection to himself. (Phil 3:19)
I once spoke with an older woman who wasn’t all that pleased to hear that her body was going to rise and be joined again to her soul: “Oh, Father, you don’t mean this old decrepit body?! If this body has to rise I am hoping for an improved model!”
Yes! I think most of us can relate to the need that our current lowly bodies will be improved. And they will surely be. Notice how the passage above says, that these lowly, often weak, diseased, and often over-weight bodies will be changed and reflect the glory of the resurrected body of Jesus. Yes, this old general issue clunker that I’m currently experiencing is going to be upgraded to a luxury model. We’re headed for first class.
In this month of November when we recall the four last things: Death, judgment, heaven and hell, we ought to consider for a moment what scripture and tradition have to say to us about what our resurrected bodies will be like.
Now an important starting point in discussing this matter is a little humility. The fact is, a lot of what we are going to say here is speculation. But, it is not WILD speculation. It is rooted in Scripture to be sure. However, Scripture is describing things that are somewhat mysterious and difficult to reduce to words. Further, Scripture does not always elaborate on things which are said. Where we might wish for more details, none are given. Sometimes too, we infer qualities of the resurrected body based only on scriptural texts whose main purpose is not so much to describe the resurrected body. Rather, their purpose is to set forth the fact of the resurrection of Jesus. For example, Jesus appears and disappears at will in a room though the doors are locked. The point of the text is to tell us he appeared, not necessarily that the resurrected body has something we have come to call “agility” (see below). Hence the text does not elaborate on this point and we are left to infer things about Jesus resurrected body and then apply it to our own. This is not wrong, for Paul above says that our resurrected bodies will have qualities that conform to Jesus’ resurrected body . But the point is that the biblical texts do not elaborate on this or other qualities in a detailed manner and so, we are left to speculate and infer some of what we know.
St. John the Apostle expresses some of the humility we should bring to this discussion:
Beloved, now we are children of God, and it has not appeared as yet what we will be like. But We know that when He appears, we will be like Him, because we will see Him just as He is. (1 John 3:2)
I do not interpret John to mean we know nothing, for in so doing, he would negate other Scriptures. But I interpret him to mean that we do not fully grasp the meaning of what we are discussing, and that much of it is mysterious. Something is known and revealed but much more of it is unknown and far beyond what we have yet experienced.
With the need for humility in mind let’s consider some of what we might be able to say of the qualities of a resurrected body. Perhaps it is well that we start with the most thorough passage in the New Testament on this subject and then list the traditional seven qualities of a resurrected body.
St. Paul writes of the resurrected body in First Corinthians 15:
But someone will ask, “How are the dead raised? With what kind of body will they come?” How foolish! What you sow does not come to life unless it dies. When you sow, you do not plant the body that will be, but just a seed, perhaps of wheat or of something else. But God gives it a body as he has determined, and to each kind of seed he gives its own body…..The splendor of the heavenly bodies is one kind, and the splendor of the earthly bodies is another……The body that is sown is perishable, it is raised imperishable; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. So it is written: “The first man Adam became a living being”; the last Adam, a life-giving spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth; the second man is of heaven. As was the earthly man, so are those who are of the earth; and as is the heavenly man, so also are those who are of heaven. And just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man…..Listen, I tell you a mystery: We will not all sleep, but we will all be changed— in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. For the perishable must clothe itself with the imperishable, and the mortal with immortality. When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: “Death has been swallowed up in victory.” “Where, O death, is your victory? Where, O death, is your sting?”(1 Cor 15:35-55 selectae).
Now using this passage and others we can distinguish seven traditional qualities of a resurrected body. Here we will allow our source to be the Summa of St. Thomas. You can click on each quality (in blue) to read more a the NewAdvent Summa online.
1. Identity – What this means essentially is that the very same body that falls in death will rise to be glorified. We cannot claim that we will get a different body, but rather, that our current body will rise and be glorified. St. Thomas says, For we cannot call it resurrection unless the soul return to the same body, since resurrection is a second rising, and the same thing rises that falls: wherefore resurrection regards the body which after death falls rather than the soul which after death lives. And consequently if it be not the same body which the soul resumes, it will not be a resurrection, but rather the assuming of a new body (Supl, Q 79.1).
This does not mean that the body will necessarily be identical in every way. As St. Paul says above, are current bodies are like the seed. And just as a seed does not have all the qualities of the mature plant, but does have all these qualities in seed form. So too our body is linked to our resurrected body causally and essentially though not all the qualities of the resurrected body are currently operative. Again, the Summa states: A comparison does not apply to every particular, but to some. For in the sowing of grain, the grain sown and the grain that is born thereof are neither identical, nor of the same condition, since it was first sown without a husk, yet is born with one: and the body will rise again identically the same, but of a different condition, since it was mortal and will rise in immortality. (Ibid).
Scripture attests that the same body that dies will also rise. Job said, And after my flesh has been destroyed, yet in my flesh I will see God; I myself will see him with my own eyes—I, and not another (Job 19:26-27). And to the Apostles, shocked at his resurrection Jesus said, Look at my hands and my feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have (Luke 24:39).
Hence the same body rises and so there is continuity. But there is also development and a shining forth of a new glory and capabilities that our bodies do not currently enjoy.
2. Integrity– We will retain all of the parts of our current bodies. Now this means every physical part of our body, even the less noble parts such as intestines etc. In the Gospel Jesus plainly ate even after the resurrection. He ate a fish before them (Luke 24:43). He also ate with the Disciples in Emmaus (Luke 24:30). He ate breakfast with them at the lake shore (Jn 21:12). Hence it follows that even less noble parts of our body will rise for eating and digestion are still functions of a resurrected body. Now Thomas argues (I think rightly) that food will not be necessary to the resurrected body (supl 81.4). But it is clearly possible to eat, for Christ demonstrates it.
St. Thomas reasons that every aspect of our bodies will rise since the soul is the form of the body. That is, the body has the faculties it has due to some aspect of the soul. The soul has something to say and hence the body has the capacity to talk and write and engage in other forms of communication. The soul has the capacity to do detailed work and hence the body has complex faculties such as delicate and nimble fingers, arms and so forth, to carry out this work. Now body is thus apt for the capacities of the soul, though now imperfectly, but then even more perfectly. (cf Summa supl. Q. 80.1).
At some level it seems we have to suspend our speculation and keep it within limits. The Summa goes into matters which I think are highly speculative and you can click on the blue word integrity above to read these speculations. But personally I think we should refrain from trying ask questions about whether hair and nails will grow and what bodily fluids will still be necessary and why. Will latrines be needed in heaven or will food be perfectly absorbed and nothing wasted? etc. We just have to stop at a certain point and say we just have no business knowing this stuff and it is purely speculative to discuss it. The bottom line is that, yes the Body shall rise, whole and complete. Its functions will be perfected and perfectly apt for the soul in a way beyond what they are now. But as to the intimate details, we ought to realize that humilty is the best posture.
3. Quality – Our bodies will be youthful and will retain our original gender. Now youthful here does not necessarily mean 18-22. Note that in the Philippians text that began this post, Paul says that our glorified bodies will be conformed to Christ’s glorified body. Now his body rose at approximately 30 – 33 of physical age. Elsewhere St. Paul exhorts Christians to persevere, Until we all meet into the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fulness of Christ (Eph 4:13). Hence it would seem that Christ’s resurrected body is the perfect age.
St Augustine also speculates, that Christ rose again of youthful age,….about the age of thirty years. Therefore others also will rise again of a youthful age (cf De Civ. Dei xxii).
St. Thomas further notes: Man will rise again without any defect of human nature, because as God founded human nature without a defect, even so will He restore it without defect. Now human nature has a twofold defect. First, because it has not yet attained to its ultimate perfection. Secondly, because it has already gone back from its ultimate perfection. The first defect is found in children, the second in the aged: and consequently in each of these human nature will be brought by the resurrection to the state of its ultimate perfection which is in the youthful age, at which the movement of growth terminates, and from which the movement of decrease begins. (Supl Q. 81.1)
Further, since gender is part of human perfection, it will pertain to all to rise according to the gender we are now. Other qualities such as height, hair color and other such diverse things will also be retained, it would seem, since this diversity is part of man’s perfection.
Here too we have to realize that merely picturing Jesus as a 33 year old guy is not sufficient. All the resurrection appearances make it clear that his appearance was somehow changed, though also recognizable, and this is a mystery. Further the heavenly description of Jesus is far from simple to decode in manners of age and appearance:
and among the lampstands was someone “like a son of man,” dressed in a robe reaching down to his feet and with a golden sash around his chest. His head and hair were white like wool, as white as snow, and his eyes were like blazing fire. His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance. (Rev 1:12-18)
Hence we must avoid over-simplifications when it comes to speaking of how our resurrected bodies will appear. We cannot simply project current human realities into heaven and think we understand what a resurrected body will look like in terms of age, stature, and other physical qualities. They are there but they are transposed to a higher level.
4. Impassability – We will be immune from death and pain. Scripture states this clearly: The dead will be raised imperishable, and we will be changed. For the perishable must clothe itself with the imperishable, and the mortal with immortality. (1 Cor 15:52-53). And again, He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.” (Rev 21:4). Thomas goes on at some length and you can click on the blue word impassibility to read more. But for here let the scriptural reference suffice
5. Subtlety – Our bodies will be free from the things that restrain them now. Subtlety refers to the capacity of the resurrected body to be completely conformed to the capacities of the soul. St Thomas says of this quality, the term “subtlety” has been transferred to those bodies which are most perfectly subject to their form, and are most fully perfected thereby….For just as a subtle thing is said to be penetrative, for the reason that it reaches to the inmost part of a thing, so is an intellect said to be subtle because it reaches to the insight of the intrinsic principles and the hidden natural properties of a thing. In like manner a person is said to have subtle sight, because he is able to perceive by sight things of the smallest size: and the same applies to the other senses. Accordingly people have differed by ascribing subtlety to the glorified bodies in different ways. (Supl. Q. 83.1)
In other words, the Body is perfected because the soul is. And the body is now fully conformed to the soul. Currently in my lowly body, I may wish to go to Vienna, Austria in a few moments to hear an opera, but my body cannot pull that off. It does not currently pertain to my body to be able to instantly be somewhere else on the planet. I have to take time to get there and exert effort. However it will be noticed that Jesus could appear and disappear in a room despite the closed doors. Although, before his resurrection he had to take long physical journeys, now he can simply be where he wants (cf John 19:20, 26). This quality is very closely related to agility which we consider next.
6. Agility – We will have complete freedom of movement, our souls will direct our bodies without hindrance. St Thomas says, The glorified body will be altogether subject to the glorified soul, so that not only will there be nothing in it to resist the will of the spirit…..from the glorified soul there will flow into the body a certain perfection, whereby it will become adapted to that subjection: …Now the soul is united to body not only as its form, but also as its mover; and in both ways the glorified body must be most perfectly subject to the glorified soul. We have already referred to the capacity of Jesus’ in his glorified body to anywhere at once and not be hindered by locked doors etc. Consider too these description of the agility of the resurrected body:
As they [on the road to Emmaus] talked and discussed these things with each other, Jesus himself came up and walked along with them; (Luke 24:15)
Then their eyes were opened and they recognized Jesus, and he disappeared from their sight. (Luke 24:31)
While they were still talking about this, Jesus himself stood among them and said to them, Peace be with you (Luke 24:36)
7. Clarity – The glory of our souls will be visible in our bodies. We will be beautiful and radiant. It is written in the Scriptures “The just shall shine as the sun in the kingdom of their Father,” (Matthew 13:43) . And again: “The just shall shine, and shall run to and fro like sparks among the reeds.” (Wisdom 3:7). And again, The body in sown in dishonor, it shall rise in glory. (1 Cor 15:43).
So, rejoice! The Lord is going to take these lowly bodies of our and change them to conform with his own body. We’re going to upgrade to an improved model to be sure. And in your glorified body you won’t have to take all this time to read this post, you’ll just know it. A long post to be sure. I am posting it in PDF form as well in case you want to print it our and read it. You can get it here: What Will Our Resurrected Bodies Be Like
In the early hours of the resurrection appearances on the first Easter Sunday news began to be circulated that Jesus was alive and had been seen. These reports were, at first disbelieved or at least doubted by the apostles. Various reports from both women and men were dismissed by the apostles. But suddenly in the evening of that first Easter Sunday there is a change and a declaration by the apostles that the Lord had truly been raised. What effected this change? We will see in a moment. But first note the early reports of the resurrection and how they were largely disregarded:
The women who go to the tomb first discover it empty (Mat 28:6; Mk 16:6; Luke 24:5; John 20:2). The Gospel of John, which is most specific indicates that Magdalene went straightway to Peter and John and speaks anxiously, not of resurrection but of a stolen body. Peter and John hurry to the tomb to investigate. But meanwhile the other women have had a vision of an angels who declare that Jesus had risen and that they should inform the apostles. They depart to do so. Here is first evidence though the risen Lord had yet to appear.
Peter and John arrive at the tomb after the women had departed. They saw only the empty tomb but it was clearly not grave robbers for the expensive grave linens were lying outstretched. Peter’s reaction is unrecorded but the text said, John saw (the grave clothes outstretched) and believed (Jn 20:8). Exactly what he believed is not clear. Did he believe what Mary had said? Or does the text mean he came to believe in that moment that Jesus had risen? It is not clear but let us suppose that he has come to believe that Jesus has risen. Does this mean that the Church now officially believes that Christ has risen because one of the apostles (one of the first bishops) believes it? It would seem not. That will have to wait for later in the day. Peter and John depart the tomb.
Mary Magdalene had followed Peter and John back to the tomb and, after they leave, Jesus appears to her. Here is the first appearance of the risen Christ. Does this now mean that the Church officially believes that Jesus is risen? It would seem not. That will have to wait until later in the day. For scripture testifies that Jesus appeared elsewhere to the other women who had gone to the tomb but that when Mary Magdalene and the other women report that they had seen Jesus risen, the apostles would not believe it (Mk 16:11; Luke 24:11) Hence, though we have appearances we cannot yet say that there is any official declaration by the Church that Christ is truly risen.
Jesus appears also to two disciples (not apostles) who are journeying to Emmaus that late afternoon. At the conclusion of that appearance they run to tell the apostles who, once again, do not believe it (Mark 16:13). So now we have had at least three appearances but no official acceptance by the Church’s leaders (the apostles) that there is any truth to these sightings.
So when does the resurrection become the official declaration of the early Church? Up till now the stories had been rejected by the apostles as fanciful or untrue. Even the possible belief of one of the 12 (John) was not enough to cause an official declaration from the early Church. What causes this to change? It would seem that, after the early evening report by the disciples returning from Emmaus, Peter slipped away, perhaps for a walk or some other purpose and according to both Paul (1 Cor 15:5) and Luke (Luke 24:34) the risen Lord appeared to him privately and prior to the other apostles. Peter then reports this to the others and the resurrection moves from being doubted to being the official declaration of the Church. The official declaration is worded thus:
The Lord has truly risen indeed, he has appeared to Simon!” (Luke 24:34)
The resurrection is now officially declared. Notice, the world “truly” (some texts say “indeed”). It is not an officially attested fact that Jesus has risen. Neither Magdalene, nor the women in general, nor the disciples from Emmaus could make this declaration for the Church. It took the college of apostles in union with Peter to do this. Hence the dogma of the resurrection becomes so on very Catholic terms: The first bishops (the apostles) in union or in Council with the first Pope (Peter) make this solemn declaration of the faith.
It is a true fact that the Lord upbraids them later for being so reluctant to accept the testimony of the others (Mark 16:14). He calls them “hard of heart” for this reluctance but he does not undermine their authority to make the official declaration for in the very next verse he commissions the apostles to go forth and preach and teach in his name. Surely the Lord was not pleased after he had promised many times to rise from the dead that they were so slow to listen to the voices of the first witnesses. Should they not have concluded it was the third day and that the Lord had promised to rise and connected the dots? Did he have to personally appear before they would believe? Alas, it would seem so. Jesus’ first bishops were not perfect men, far from it. But they were the leaders he had chosen, knowing their weakness. So too for today, the Church’s leaders are not perfect and may take far too long at times to make decisions or give clearer teachings or impose necessary discipline. But, in the end it is they who are nonetheless commissioned to teach officially.
Finally it should be noted that one of the apostles, Thomas, was absent. Even after the official declaration of the Church went forth he still refused to believe (Jn 20:25). Here too the Lord is merciful to him but in the end is clear that Thomas has fallen short. And Thomas has fallen short in a more egregious manner for he has refused the collective and solemn declaration of the Church. He has not merely disbelieved the testimony of one or a few disciples. Jesus goes on to declare blessed those who accept the solemn testimony of the Church though they have not seen him with earthly eyes (Jn 20:29).
Today’s Gospel of the two disciples on the road to Emmaus (Luke 24:13ff) does more than present a resurrection appearance. It also presents the Mass in seminal form as I will show. In doing this Luke and the Holy Spirit teach us that the Mass is the essential and most vivid way that we encounter Christ now. The two disciples also learn this lesson for as soon as they recognize Christ “in the breaking of the bread” he vanishes from their earthly eyes. In effect Christ teaches them they will no longer see him in an earthly way but now they will see him with the eyes of faith in the Eucharist, the liturgy and, by extension, in all the sacraments.
So for us to who to encounter the risen Lord Jesus, this Gospel teaches us that the Mass is the most perfect way and place we will encounter him. Let’s examine this resurrection appearance and see it for what it is, a Mass.
Gathering Rite – The Curtain rises on this Mass with two disciples having gathered together on a journey: Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus (Lk 24:13). This is what we do as the preliminary act of every Mass. We who are pilgrims on a journey come together on our journey. It so happens for these two disciples that Jesus joins them: And it happened that while they were conversing and debating, Jesus himself drew near and walked with them (Luke 24:15). The text goes on to inform us that they did not recognize Jesus yet. Now for us who gather at Mass it is essential to acknowledge by faith that when we gather together, the Lord Jesus is with us, for Scripture says, For where two or three are gathered in my name, there am I among them (Matt 18:20). it is a true fact that for many of us too, Jesus is unrecognized! Yet he is no less among us than he was present to these two disciples who fail to recognize him. Liturgically we acknowledge the presence of the Lord at the beginning of the Mass in two ways. First, as the priest processes down the aisle the congregation sings a hymn of praise. It is not “Fr. Jones” they praise it is Jesus whom “Fr. Jones” represents that they praise. Once at the Chair the celebrant (who is really Christ) says, “The Lord be with you.” And thereby he announces the presence of Christ among us promised by the Scriptures. The Mass has begun, our two disciples are gathered and the Lord is with them. So too for us at every Mass.
Penitential Rite – The two disciples seem troubled and the Lord inquires of them the source of their distress: What are you discussing as you walk along? (Lk 24:17) In effect the Lord invites them to speak with him about what is troubling them. It may also be a gentle rebuke from the Lord that the two of them are walking away from Jerusalem, away from the site of the resurrection. Clearly their sorrow and distress are governing their behavior. Even though they have already heard evidence of his resurrection (cf 24:22-24), they seem hopeless and have turned away from this good news. The text describes them as “downcast” (24:17). Thus the Lord engages them is a kind of gentle penitential rite and wants to engage them on their negativity. So too for us at Mass. The penitential rite is a moment when the celebrant (who is really Christ) invites us to lay down our burdens and sins before the Lord who alone can heal us. We too often enter the presence of God looking downcast and carrying many burdens and sins. We too like these two disciples may be walking in wrongful directions. And so the Lord says to us, in effect, “What are thinking about and doing as you walk along. Where are you going with your life. And thus again we see in this story about two disciples on the road to Emmaus, the Mass that is so familiar to us.
The Liturgy of the Word – In response to their concerns and struggles the Lord breaks open the Word of God, the Scriptures. The text says: Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures (Luke 24:27). Notice that, not only does the Lord refer to Scripture but he interprets it for them. Hence the Word is not only read, there is also a homily, an explanation and application of the Scripture to the struggles these men have. The homily was a good one too for later, the disciples remark: Were not our hearts burning (within us) while he spoke to us on the way and opened the scriptures to us? (Luke 24:32) And so too for us at Mass. Whatever struggles we may have brought to the Mass, the Lord bids us to listen to his Word as the Scriptures are proclaimed. Then the homilist (who is really Christ) interprets and applies the Word to our life. It is a true fact that the Lord works through a weak human agent (the priest or deacon) but God can write straight with crooked lines and as long as the homilist is orthodox, it is Christ who speaks. Pray for your homilist to be an obedient and useful instrument for Christ at the homily moment. After the homily we usually make prayers and requests of Christ. And so it is that we also see these two disciples request of Christ: Stay with us, for it is nearly evening and the day is almost over. (Luke 24:29) Is this not what we also say in so many words: Stay with us Lord, for it is sometimes dark in our lives and the shadows are growing long. Stay with us Lord and those we love so that we will not be alone in the dark. In our darkest hours, be to us a light O Lord that never fades away. Yes, this whole brief journey of Jesus and the disciples is surely familiar to us who attend the Catholic Mass!
The Liturgy of the Eucharist – Christ does stay with them and then come the lines that no Catholic could miss: And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them (Luke 24:30). Yes, the Mass to be sure. Later, the two disciples will refer back to this moment as the breaking of the bread(Luke 24:35), a clear Biblical reference to the Holy Eucharist. The words of Mass come immediately to mind: “While they were at supper He took the bread, and gave you thanks and praise. He broke the bread, gave it to his disciples and said, take this all of you and eat it: this is my Body which will be given up for you.” A fascinating thing happens though: With that their eyes were opened and they recognized him, but he vanished from their sight (Luke 24:31). First note that it is the very act of consecration that opens their eyes. Is this not what Holy Communion is to do for us? Are we not to learn to recognize Christ by the very mysteries we celebrate? The liturgy and the sacraments are not mere rituals, they are encounters with Jesus Christ, and though our repeated celebration of the holy mysteries our eyes are increasingly opened if we are faithful. We learn to see and hear Christ in the liturgy, to experience his ministry to us. The fact that he vanishes from their sight teaches us that he is no longer seen by the eyes of the flesh, but by the eyes of faith and the eyes of the heart. So though he is gone from our earthly, fleshly, carnal sight, he is now to be seen in the Sacrament of the Altar, and experienced in the liturgy and other sacraments. The Mass has reached it’s pinnacle, for these two disciples and for us.
Dismissal Rite– Not able to contain their joy or hide their experience the two disciples run seven miles back to Jerusalem to tell their brethren what had happened and how they encountered Jesus in the breaking of the bread. They want to, have to, speak of the Christ they have encountered, what he said and what he did. How about us? At the end of every Mass the priest or deacon says “The Mass is ended, go in peace.” This does NOT mean, “OK, we’re done here, go on home and haver nice day.” What it DOES mean is: “Go now into the world and bring the Christ you have received to others. Tell them what you have heard and seen here, what you have experienced. Share the joy and hope that this Liturgy gives with others.” Perhaps you can see the word MISSion in the word disMISSal? You are being commissioned, sent on a mission to announce Christ to others. The Lucan text we are reviewing says of these two disciples: So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them…..Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread (Lk 24:33,35). How about us. Does our Mass finish as well, as enthusiastically?
So there it is, the Mass on the Move. For a Catholic this resurrection account is unmistakably a Mass. True it is in seminal form, but all the elements are there. The teaching is clear, the risen Lord Jesus is now to be found in the Liturgy and the Sacraments. It is for us only to have our eyes opened and to recognize him there.
This Blog post is a follow-up from yesterday’s blog.
When we encounter the resurrection accounts in the New Testament we face a challenge in putting all the pieces together in a way that the sequence of the events flow in logical order. This is due to the fact that no one Gospel presents all, or even most of the data. Some of the data also seems to conflict. I tried to show in yesterday’s blog that these apparent conflicts are not true conflicts. Another problem with putting all the facts together in a coherent and reasonably complete manner is that the time line of the events is often unclear in some of the accounts. Luke and John are the clearest as to the time frame of the events they describe but Matthew and Luke given us very few parameters. Both Acts and Paul also supply data wherein the time frame is not always clear.
Nevertheless I want to propose to you a possible, even likely, sequence of the Resurrection events. The work is my own and I make no claim that this scenario is certain or backed up by recognized ancient authority. It is simply the fruit of 20+ years of praying over and pondering the events of those forty days between the Lord’s resurrection and ascension. My reflections are based as solidly as possible on the actual biblical data with a small sprinkling of speculation. I realize that my attempt to do this will irritate some modern biblical scholars who, for reasons unclear to me, seem to insist it is wrong to attempt any synthesis of the texts. Nevertheless I boldly press on figuring that the average believer will benefit from it and find such a synthesis interesting. Take it for what it is, the work of an obscure pastor who has prayed and carefully sought to follow the sequence of the forty days. You may wish to offer correction or alternative interpretation and are encouraged to do so in the comments. I have posted a PDF of this Document that is easier to read here: Resurrection Chronological Sequence
I. The Morning of Day One
A. Very early in the morning a group of several women, including Mary Magdalene, approach the tomb to complete burial customs on behalf of Jesus (Matt 28:1; Mk 16:1; Jn 20:1).
B. They behold the tomb opened and are alarmed.
C. Mary Magdalene runs to Peter and John with distressing news of likely grave robbers (John 20:2)
D. The women who remain encounter an angel who declared to them that Jesus had risen and that they should tell this to the brethren (Mk 16:5; Lk 24:4; Matt 28:5).
E. They are filled with fear at first and depart from the tomb afraid to speak (Mk 16:8)
F. Recovering their courage they decide to go to the Apostles. (Luke 24:9; Matt 28:8)
G. Meanwhile Peter and John have gone out to the tomb to investigate Mary’s claim. Mary Magdalene followed them back out to the tomb arriving before they left. Peter and John discover the tomb empty though they encounter no angel. John believes in the resurrection. Peter’s conclusion is not recorded.
H. The other women have reported what the angels say to the Apostles. Peter and John have not yet returned and these remaining apostles are dismissive of the women’s story at first (Lk 24:9-11).
I. Mary, lingering at the tomb weeps and is fearful. Peering into the tomb she sees this time two angels who wonder why she weeps. Jesus then approaches her from behind. Not looking directly at Jesus, she supposes him to be the gardener. Then he calls her by name, and Mary, recognizing his voice, turns and sees him. Filled with joy she clings to him. (APPEARANCE 1) (Jn 20:16)
J. Jesus sends her back to the apostles with the news to prepare them for his appearance later that day. (Jn 20:17)
K. The other women have departed the apostles and are on their way possibly back home. Jesus then appears to them (Mat 28:9) after he had dispatched Mary. He also sends them back to the apostles with the news that he had risen and that he would see them. (APPEARANCE 2)
II. The Afternoon and evening of day one.
A. Later that Day, two disciples on their way to Emmaus are pondering what they have heard about rumors of his resurrection. Jesus comes up behind them but they are prevented from recognizing him. First Jesus breaks open the word for them, then sits at table with them and celebrates the Eucharist whereupon their eyes are opened and they recognize him in the breaking of the bread. (APPEARANCE 3) (Luke 24:13-30)
B. The two disciples returned that evening to Jerusalem and went to the Eleven. At first the eleven disbelieved them just as they had the women (Mk 16:13). Nevertheless they continue to relate what they had experienced. At some point Peter drew apart from the others (perhaps for a walk?) And the Lord appeared to Peter (APPEARANCE 4)(Lk 24:34; 1 Cor 15:5) who informed the other ten who then believed. Thus the disciples from Emmaus (still lingering with the apostles) were now told (perhaps by way of apology) that it was in indeed true that Jesus had risen (Lk 24:34).
C. Almost at the same moment Jesus appears to the small gathering of apostles and the two disciples from Emmaus. (APPEARANCE 5) Thomas was absent (although the Lucan text describes the appearance as to “the eleven” this is probably just a euphemism for “the apostles” as a group) They are startled but Jesus reassures them and opens the scriptures to them (Lk 24:36ff).
D. There is some debate as to whether he appeared to them a second time that night. The Johannine account has significantly different data about the appearance on the first Sunday evening from the Lucan account. Is it merely different data about the same account or is it a wholly separate appearance? It is not possible to say. Nevertheless since the data is so different we can call it (APPEARANCE 6) (John 20:19ff) though it is likely synonymous with appearance 5.
III. Interlude –
A. There is no biblical data that Jesus appeared to them during the week that followed. The next account of the resurrection says, “Eight days later” namely the following Sunday.
B. We do know that the apostles surely exclaimed to Thomas that they had seen the Lord but he refused to believe it. (Jn 20:24-26)
C. Were the apostles nervous that Jesus had not appeared again each day? Again we do not know, the data is simply silent as to what happened during this interlude.
IV. One week later, Sunday two.
A. Jesus appears once again (APPEARANCE 7) to the apostles gathered. This time Thomas is with them. He calls Thomas to faith who now confesses Jesus to be Lord and God. (John 20:24-29)
V. Interlude 2
A. The apostles received some instructions to return to Galilee (Mat 28:10; Mk 16:7) where they would see Jesus. Thus they spent some of the week journeying 60 miles to the north. This would have taken some time. We can imagine them making the trek north during the intervening days.
VI. Some time later –
A. The time frame of the next appearance is somewhat vague. John merely says “After this.” Likely it is a matter of days or a week at best. The scene is at the Sea of Galilee. Not all the Twelve are present. They have gone fishing and Jesus summons them from the lakeside. They come to shore and see him (APPEARANCE 8 ) . Peter has a poignant discussion with Jesus in this appearance and is commissioned to tend the flock of Christ (John 21).
B. The Appearance to the 500. Of all the appearances you might think that this one would have been recorded in some detail since it was the most widely experienced appearance. Many accounts it seems would have existed and at least one would have made its way into the scriptures. Yet there is no account of it other than it did in fact happen. Paul records the fact of this appearance: 1Corinithians 15:6 Then he appeared to more than five hundred brethren at one time, most of whom are still alive, though some have fallen asleep. (APPEARANCE 9) Where did this take place. What was it like. What was the reaction? We simply do not know. Proof once again that the Bible is not a history book in the conventional sense. Rather it is a highly selective telling of what took place, not a complete account. The Bible makes no pretenses to be something it is not. It is quite clear that it is a selective book: (John 20:30).
C. The Appearance to James. Here again we do not have a description of this appearance only a remark by Paul that it did in fact happen: 1Cor 15:7 Then he appeared to James. (APPEARANCE 10) The time frame is not clear. Only that it happened after the appearance to the five hundred and before the final appearance to the apostles.
VII. The rest of the forty days.
A. Jesus certainly had other on-going appearances with the disciples. Luke attests to this in Acts when he writes: Acts 1: 3 To them he presented himself alive after his passion by many proofs, appearing to them during forty days, and speaking of the kingdom of God.
B. During this time there is perhaps the one appearance we can attribute to this time period as recorded by Matthew (28:16ff) and Mark (16:14ff). It takes place an “a mountaintop in Galilee.” Mark adds that they were reclining at table. For these notes this appearance (time frame uncertain) is referred to as (APPEARANCE 11) It is here that he give the great commission. Although Mark’s text may seem to imply that Jesus was taken up from this mountain, such a conclusion is rash since Mark only indicates that Jesus ascended only “after he had spoken to them” (Mk 16:19).
Evidently Jesus had also summoned them back to Jerusalem at least toward the end of the period of the forty days. There they would be present for the feast of Pentecost. We can imagine frequent appearances with on-going instruction for Luke records that Jesus “stayed with them.” Most of these appearances and discourses are not recorded. Luke writes in Acts: And while staying with them he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me, for John baptized with water, but before many days you shall be baptized with the Holy Spirit.” (Acts 1:4)
VIII. The final appearance and ascension:
A. After forty days of appearances and instructions we have a final account of the last appearance (APPEARANCE 12) wherein he led them out to a place near Bethany, gave them final instructions to wait in Jerusalem until the Holy Spirit was sent. And then he was taken up to heaven in their very sight. (Luke 24:50-53; Acts 1).
So here is a possible and, if I do say so myself, likely chronological sequence of the resurrection appearances. It is a kind of synthesis that attempts to collect all the data and present it in a logical order. There are limits to what we can expect of the Scriptural account, and fitting perfectly into a time frame and logical sequence is not what the texts primarily propose to do. Yet such a chronological sequence can prove helpful and it is in that spirit that I present this.
This video is a collection of the Johannine appearances that I stitched together and set to the Music of Mozart’s Regina Caeli.
Today we acknowledge Jesus’ triumph over death. Just when all seemed a total loss, the disciples experienced his resurrected glory. To those of us who remain faithful, Jesus’ story is our story too. Whatever our crosses, trials, disappointments or set-backs, the truth is that troubles don’t last always. The Book of Psalms reminds us, Weeping may endure for a night, but joy will come with the morning light (Ps 30:5). The Easter message is one of victory for us. Whatever situation you may be going through just say, I’ll rise! Tell Satan, “Victory is mine!” Address every fear with the words of an old song: Because he lives, I can face tomorrow! This is the feast of Jesus’ victory and ours too. Rejoice today that you’re on the winning team!
Here is a video of Resurrection Scenes from the Movie The Gospel of JohnThe movie is well worth the purchase price and ought to be on your shelf. The music is Mozart: Regina Caeli (Queen of Heaven rejoice, the SOn whom you merited to bear has risen as he said, Alleluia!)
Art and music come together in this video as a meditation on the Resurrection. The Latin Hymn to our Lady is Regina Caeli Laetare Alleluia. Quia quem meruisiti portare, Alleluia Resurrexit sicut dixit. Alleluia (Translation: Queen of Heaven rejoice, Alleluia. For He whom you merited to bear Alleluia has risen as he said. Alleluia).
