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the things in John; and according to Luke the same day and hour will be found; for he also says: "But on the first day of the week, very early in the morning, the women came to the tomb." Then next, that having seen angels, they returned and reported to the disciples what they had seen. But Peter, hurrying, comes to the tomb, and sees the linen cloths; and these things indeed happened very early in the morning, on the day of the resurrection. And Scripture adds next: "And behold, two of them on that very day were going to a village." These were the ones with Cleopas; with whom he entered Emmaus, took bread and blessed it, and as he gave it to them, he became invisible. Then it says further: "And rising up that very hour, they returned to Jerusalem, and found the eleven gathered together." Then as they were speaking, Jesus stood in the midst, and says to them, "Peace be with you," and what follows. It has been shown therefore also from Luke, that it happened to be the same day, and the same hour is also established from the fact that in one day those with Cleopas went to Emmaus, and from there returned to Jerusalem, when evening had by then surely arrived; and then the appearance occurred. Since, therefore, the same vision has appeared in both, come let us see how the Savior is said to have done and spoken some things in Luke, and other things in John. So then, it is similarly said in both, that standing in their midst he said to them, "Peace be with you." But it is specifically added in Luke that they thought they were seeing a spirit, and what follows. But even if not so much is said in John, yet what follows again is in agreement in both. For in John, after "Peace be with you," it is added, "And when he had said this, he showed them his hands and his side." But the reason is not given in John, as it had already been stated in Luke; and this was their thinking they were seeing a spirit; that 22.1001 John, having testified that he showed them his hands and his side, would be in harmony with the one who also set forth the reason. Following these things, Luke says, "And while they still disbelieved for joy and were marveling, he said to them, 'Have you anything here to eat?' And they gave him a piece of a broiled fish." But John did not write these things. Having come to this point, it is fitting to apply the mind, that, as in the other cases, the Holy Spirit has recorded through John the more solemn and divine acts and teachings of our Savior, but has written the more human things through the others, which indeed he has also done now. For how the disciples, seeing the Savior, thought they were not seeing him but a spirit, and how they disbelieved him, and after necessarily showing them his hands and feet, while they were still disbelieving, having asked for something to eat, he ate before them. These things, being more bodily, and testifying to the great unbelief of the apostles, and the condescension of the Savior himself, persuading them and clearly showing that it was indeed he, the Spirit prompted Luke to write, as being somehow inferior; but he presented the better things and those indicative of divine power through John, who himself also writes these things next, "Then the disciples were glad when they saw the Lord;" So he said to them again, "Peace be with you; as the Father has sent me, I also send you; and when he had said this, he breathed on them," and what follows. The account in both would have a sequence, if we were to reckon that the things in Luke happened first, and then after those things we should connect the things in John. For while they were still disbelieving he even asked for food, and not being satisfied with the eating of the fish, he also strengthens them with words, reminding them of his former teaching according to Luke. But when, at last, having been persuaded, they were fully assured that it was truly he, and were at last full of joy, then he gives them a second peace, another and a better one than the first, and exhorts them to be ready for the mission, practically promising that they themselves would also be like him through the like work. Then next and consequently he breathes on them of the Holy Spirit, as if

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τὰ παρὰ τῷ Ἰωάννῃ· καὶ κατὰ τὸν Λουκᾶν ἡ αὐτὴ ἡμέρα καὶ ὥρα εὑρεθήσεται· λέγει γοῦν καὶ αὐτός· «Τῇ δὲ μιᾷ τῶν Σαββάτων ὄρθρου βαθέος, ἐπὶ τὸ μνῆμα ἦλθον αἱ γυναῖκες.» Εἶθ' ἑξῆς, ὅτι ἰδοῦσαι ἀγγέλους, ἐπανῆλθον καὶ ἀπήγγειλαν τοῖς μαθηταῖς ἃ τεθέαντο. Πέτρος δὲ σπεύσας ἐπὶ τὸ μνῆμα ἀπαντᾷ, καὶ τὰ ὀθόνια θεωρεῖ· καὶ ταῦτα μὲν ὄρθρου βαθέος ἐγένετο, τῇ ἀναστασίμῳ ἡμέρᾳ. Λέγει δὲ ἑξῆς ἐπισυνάπτουσα ἡ Γραφή· «Καὶ ἰδοὺ δύο ἐξ αὐτῶν ἐν αὐτῇ ἡμέρᾳ ἦσαν πορευόμενοι εἰς κώμην.» Οὗτοι δὲ ἦσαν οἱ περὶ τὸν Κλεόπαν· οἷς συνεισελθὼν εἰς τὴν Ἐμμαοῦν, λαβὼν ἄρτον εὐλόγησε, καὶ ἐπιδιδοὺς αὐτοῖς, ἀφανὴς ἐγένετο. Εἶτ' ἐπιλέγει· «Καὶ ἀναστάντες ὑπέστρεψαν αὐτῇ τῇ ὥρᾳ εἰς Ἱερουσαλὴμ, καὶ εὗρον ἠθροισμένους τοὺς ἕνδεκα.» Εἶτα ὁμιλούντων αὐτῶν ἔστη ὁ Ἰησοῦς ἐν μέσῳ, καὶ λέγει αὐτοῖς, «Εἰρήνη ὑμῖν,» καὶ τὰ ἑξῆς. ∆έδεικται τοίνυν καὶ ἀπὸ τοῦ Λουκᾶ, ὡς ἡ αὐτὴ ἐτύγχανεν ἡμέρα, καὶ ἡ αὐτὴ δὲ ὥρα συνίσταται ἀπὸ τοῦ ἐν μιᾷ ἡμέρᾳ τοὺς περὶ Κλεόπαν εἰς τὴν Ἐμμαοῦν γενέσθαι, κἀκεῖθεν ἐπανεληλυθέναι εἰς τὴν Ἱερουσαλὴμ, ἤδη που πάντως ἑσπέρας καταλαβούσης· εἶτα τὴν ἐπιφάνειαν γεγονέναι. Ἐπειδὴ τοίνυν ἡ αὐτὴ παρ' ἀμφοτέροις πέφηνεν ὀπτασία, φέρε ἴδωμεν ὅπως ἕτερα μὲν παρὰ τῷ Λουκᾷ εἴρηται πράξας καὶ λαλήσας ὁ Σωτὴρ, ἕτερα δὲ παρὰ τῷ Ἰωάννῃ. Ὁμοίως μὲν οὖν παρ' ἀμφοτέροις λέλεκται, ὡς ἄρα μέσος αὐτῶν στὰς εἶπεν αὐτοῖς, «Εἰρήνη ὑμῖν.» Ἀφωρισμένως δὲ παρὰ τῷ Λουκᾷ πρόσκειται ὅτι ἐδόκουν πνεῦμα θεωρεῖν, καὶ τὰ ἑξῆς. Ἀλλ' εἰ καὶ μὴ τοσαῦτα εἴρηται παρὰ τῷ Ἰωάννῃ, ἀλλὰ τὰ ἑξῆς πάλιν παρ' ἀμφοτέροις συνῴδει. Παρὰ μὲν γὰρ τῷ Ἰωάννῃ μετὰ τὸ, «Εἰρήνη ὑμῖν,» ἐπιλέγεται, «Καὶ τοῦτο εἰπὼν ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῦ.» Οὐ φέρεται δὲ ἡ αἰτία παρὰ τῷ Ἰωάννῃ, ὡς ἂν ἤδη λελεγμένη παρὰ τῷ Λουκᾷ· ἦν δὲ αὕτη τὸ νομίζειν αὐτοὺς πνεῦμα θεωρεῖν· ὅτι 22.1001 γε μὴν ἔδειξεν αὐτοῖς τὰς χεῖρας καὶ τὴν πλευρὰν αὑτοῦ μαρτυρήσας ὁ Ἰωάννης, σύμφωνος ἂν εἴη τῷ καὶ τὴν αἰτίαν παραθεμένῳ. Τούτοις ἑξῆς, ὁ μὲν Λουκᾶς φησιν, «Ἔτι δὲ ἀπιστούντων αὐτῶν ἀπὸ τῆς χαρᾶς καὶ θαυμαζόντων, εἶπεν αὐτοῖς, Ἔχετέ τι βρώσιμον ἐνθάδε; Οἱ δὲ ἀπέδωκαν αὐτῷ ἰχθύος ὀπτοῦ μέρος.» Ταῦτα δὲ Ἰωάννης οὐ συνέγραψεν. Ἔνθα γενομένοις ἐπιστῆσαι προσήκει τὸν νοῦν, ὡς καὶ ἐν τοῖς λοιποῖς, τὰς σεμνοτέρας καὶ θειοτέρας πράξεις τε καὶ διδασκαλίας τοῦ Σωτῆρος ἡμῶν διὰ τοῦ Ἰωάννου τὸ Πνεῦμα τὸ ἅγιον ἀπεμνημόνευσε, τὰ δὲ ἀνθρωπινώτερα διὰ τῶν λοιπῶν συνέγραψεν, ὃ δὴ καὶ νῦν πεποίηκεν. Ὡς γὰρ ἐνόμισαν οἱ μαθηταὶ ἰδόντες τὸν Σωτῆρα, μὴ αὐτὸν θεωρεῖν ἀλλὰ πνεῦμα, καὶ ὡς ἠπίστουν αὐτῷ, καὶ μετὰ τὸ δεῖξαι αὐτοῖς τὰς χεῖρας καὶ τοὺς πόδας ἀναγκαίως, ἔτι ἀπιστούντων αὐτῶν, αἰτήσας τι βρώσιμον, ἔφαγεν ἐνώπιον αὐτῶν. Ταῦτα δὲ σωματικώτερα ὄντα, καὶ πολλὴν ἀπιστίαν τῶν ἀποστόλων κατηγοροῦντα, αὐτοῦ τε τοῦ Σωτῆρος συμπεριφορὰν, πείθοντος αὐτοὺς καὶ σαφῶς παριστῶντος ὡς ἄρα αὐτὸς εἴη, τῷ Λουκᾷ ὡς ἂν ὑποδεεστέρῳ γράφειν τὸ Πνεῦμα ὑπέβαλε· τὰ δὲ κρείττονα καὶ δυνάμεως ἐνθέου παραστατικὰ διὰ τοῦ Ἰωάννου παρίστη, γράφοντος καὶ αὐτοῦ ἑξῆς ταῦτα, «Ἐχάρησαν οὖν οἱ μαθηταὶ ἰδόντες τὸν Κύριον·» εἶπεν οὖν αὐτοῖς πάλιν, «Εἰρήνη ὑμῖν· καθὼς ἀπέσταλκέ με ὁ Πατὴρ, κἀγὼ πέμπω ὑμᾶς· καὶ τοῦτο εἰπὼν ἀνεφύσησε,» καὶ τὰ ἑξῆς. Ἔχοι δ' ἂν ἀκολουθίαν ὁ παρ' ἀμφοτέροις λόγος, εἰ τὰ παρὰ τῷ Λουκᾷ πρῶτα πεπράχθαι λογισαίμεθα, εἶθ' οὕτως μετ' ἐκεῖνα συνάψομεν τὰ παρὰ τῷ Ἰωάννῃ. Ἔτι μὲν γὰρ ἀπιστούντων αὐτῶν καὶ τροφὴν ᾔτει, καὶ μὴ ἀρκεσθεὶς τῇ βρώσει τοῦ ἰχθύος, καὶ λόγους αὐτοὺς στηρίζει, τῆς προτέρας αὐτοὺς ὑπομιμνήσκων διδασκαλίας κατὰ τὸν Λουκᾶν. Ὅτε δὲ λοιπὸν πεισθέντες ἐπληροφορήθησαν αὐτὸν εἶναι ἀληθῶς, καὶ λοιπὸν χαρᾶς ἦσαν μεστοὶ, τότε δευτέραν αὐτοῖς εἰρήνην ἑτέραν καὶ κρείττονα παρὰ τὴν προτέραν δίδωσι, καὶ παρακελεύεται ἑτοίμους εἶναι εἰς τὴν ἀποστολὴν, μονονουχὶ ὁμοίους αὐτῷ καὶ αὐτοὺς ἔσεσθαι διὰ τοῦ ὁμοίου ἔργου ἐπαγγειλάμενος. Εἶθ' ἑξῆς καὶ ἀκολούθως ἐμπνεῖ αὐτοῖς τοῦ ἁγίου Πνεύματος, ὡς ἂν