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Galilee, there you will see him, similarly 22.1004 and also in Mark the young man, whom they saw sitting on the right, said these things to the women. But in Luke in Jerusalem itself, when the eleven disciples were gathered in the same place, and were relating to one another the things concerning his resurrection, he himself stood in their midst, and speaks with them, and ate a piece of broiled fish before them. And according to John also in Jerusalem itself again, not once, but also a second time he appeared to the eleven, first on the very day of the resurrection, in the evening; then after eight days. How then, according to Luke and John, when he had appeared so many times to the disciples in Jerusalem itself, are the same men commanded through the women, according to Mark and Matthew, to go away to Galilee, as they would see him there, but were not going to see him in Jerusalem? Moreover, if the scripture of the Gospels knew only the eleven disciples of the Savior, then one might say that the account is in no way lacking, if for a time, healing his disciples who disbelieved the announcements of the women, he appeared to them once and a second time while they were secretly hidden in Jerusalem; but in Galilee, no longer in secret, nor once nor twice, nor even to those shut in for fear of the Jews, but with much boldness he made his theophany and the demonstration of his divinity, presenting himself to them alive after his passion by many proofs, appearing for forty days and speaking of the things concerning the kingdom of God, and staying with them, as Luke says in the Acts; and this is the first solution. But since of the disciples, the chosen and first ones completed the choir of the twelve, and second to these was the order of the seventy, concerning whom Luke says in the Gospel: "After these things the Lord appointed seventy others also;" and besides these, there were also many other acquaintances of the Savior, of whom the holy Apostle also spoke, saying: "Then he was seen by over five hundred brethren," and these themselves were also deemed worthy of the name of disciples, to all of whom it was not possible for him to appear gathered together at the same time in Jerusalem after the resurrection, so reasonably two of the evangelists, Luke and John, record that he appeared only to the eleven in Jerusalem. But the other two of these said that the Savior himself and the angel who appeared before him commanded not only the eleven to hasten to Galilee, but simply all the disciples and brethren, indicating all of them indefinitely and absolutely. But the first solution is better and truer; therefore the appearances to the disciples after the resurrection have become more numerous and varied. And some say that he said these things, and others that he did these things; and sometimes when speaking about the main point, the second fills in what was omitted by the first.

11. But someone might say, how does Matthew say that the eleven, having gone to the mountain in Galilee, saw Jesus, while John records that after the two appearances in Jerusalem, he was seen for a third time not on the mountain of Galilee, but by the sea of Galilee? I myself also agree that this was truly the third time the Savior was seen by the disciples, the first on the very day of the resurrection, on which Mary Magdalene saw him in the morning; and Luke also records this first appearance. And a second time after eight days, that is on the next Lord's Day, on which the Savior, appearing again, cures Thomas of his unbelief, showing him his side and his hands. And since they had been commanded to meet together in Galilee, the eleven, along with the rest, were doing what was commanded, and each one of them was gathering, but the eleven had not yet assembled, but were still about to, the third time by the sea of Galilee, he appears not to the eleven, but only

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τὴν Γαλιλαίαν, ἐκεῖ αὐτὸν ὄψεσθε, ὁμοίως 22.1004 δὲ καὶ παρὰ τῷ Μάρκῳ ὁ νεανίσκος, ὃν εἶδον καθήμενον ἐν τοῖς δεξιοῖς, ταῦτα εἶπε ταῖς γυναιξί. Παρὰ δὲ τῷ Λουκᾷ ἐν αὐτῇ τῇ Ἱερουσαλὴμ, ἠθροισμένων κατὰ τὸ αὐτὸ τῶν μαθητῶν τῶν ἕνδεκα, καὶ τὰ περὶ τῆς ἀναστάσεως αὐτοῦ ἀλλήλοις ὑφηγουμένων, ἔστη μέσος αὐτὸς, καὶ προσδιαλέγεται, καὶ ἰχθύος ὀπτοῦ μέρος ἐνώπιον αὐτῶν ἔφαγε. Καὶ κατὰ τὸν Ἰωάννην δὲ ἐν αὐτῇ τῇ Ἱερουσαλὴμ πάλιν, οὐχ ἅπαξ, ἀλλὰ καὶ δεύτερον ὤφθη τοῖς ἕνδεκα, πρῶτον μὲν καὶ αὐτὴν τὴν ἡμέραν τῆς ἀναστάσεως, ὀψίας· εἶτα μεθ' ἡμέρας ὀκτώ. Πῶς οὖν κατὰ τὸν Λουκᾶν καὶ τὸν Ἰωάννην τοσαυτάκις ὀφθέντος αὐτοῦ τοῖς μαθηταῖς ἐν αὐτῇ τῇ Ἱερουσαλὴμ, κατὰ τὸν Μάρκον καὶ τὸν Ματθαῖον κελεύονται οἱ αὐτοὶ διὰ τῶν γυναικῶν εἰς τὴν Γαλιλαίαν ἀπελθεῖν, ὡς ἐκεῖ αὐτὸν ὀψόμενοι, ἀλλ' οὐ μέλλοντες αὐτὸν θεᾶσθαι ἐν τῇ Ἱερουσαλήμ; Ἔτι εἰ μὲν τοὺς ἕνδεκα μόνους μαθητὰς τοῦ Σωτῆρος ἡ τῶν Εὐαγγελίων ἠπίστατο γραφὴ, καὶ οὕτως εἶπεν ἄν τις μηδὲν τὸν λόγον λείπειν, εἰ τέως μὲν ἀπιστοῦντας ταῖς τῶν γυναικῶν ἐπαγγελίαις τοὺς αὐτοῦ μαθητὰς θεραπεύων, ἅπαξ καὶ δεύτερον αὐτοῖς λαθραίως κρυπταζομένοις ἐν Ἱερουσαλὴμ ἐφάνη· ἔν γε μὴν τῇ Γαλιλαίᾳ οὐκέτ' ἐπικεκρυμμένως, οὐδὲ ἅπαξ οὐδὲ δεύτερον, ἀλλ' οὐδ' ἐγκεκλεισμένοις διὰ τὸν φόβον τῶν Ἰουδαίων, σὺν πολλῇ δὲ τῇ παῤῥησίᾳ τὴν θεοφάνειαν αὐτοῦ, καὶ τῆς θεότητος τὴν ἔνδειξιν ἐποιεῖτο, παριστῶν αὐτοῖς ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν, ἐν πολλοῖς τεκμηρίοις, δι' ἡμερῶν τεσσαράκοντα ὀπτανόμενός τε καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ Θεοῦ, καὶ συναυλιζόμενος, ὥς φησιν ὁ Λουκᾶς ἐν ταῖς Πράξεσι· καὶ αὕτη μὲν πρώτη λύσις. Ἐπεὶ δὲ τῶν μαθητῶν οἱ μὲν ἔκκριτοι καὶ πρῶτοι τὸν τῶν δώδεκα συνεπλήρουν χορὸν, δεύτερον δὲ παρὰ τούτους ἐτύγχανε τάγμα τὸ τῶν ἑβδομήκοντα, περὶ ὧν φησι Λουκᾶς ἐν τῷ Εὐαγγελίῳ· «Μετὰ δὲ ταῦτα ἀνέδειξεν ὁ Κύριος καὶ ἑτέρους ἑβδομήκοντα·» τούτων δὲ ἐκτὸς, ὑπῆρχον καὶ ἕτεροι πλείους γνώριμοι τοῦ Σωτῆρος, οὓς καὶ ἔφησεν ὁ ἱερὸς Ἀπόστολος λέγων· «Ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς,» καὶ αὐτοὶ δὲ οὗτοι τοῦ τῶν μαθητῶν ὀνόματος ἠξιωμένοι ἦσαν, οἷς οὐχ οἷόν τε ἦν ὁμοῦ πᾶσι κατὰ ταυτὸ συνηθροισμένοις ἐν τῇ Ἱερουσαλὴμ ὀφθῆναι αὐτὸν μετὰ τὴν ἀνάστασιν, εἰκότως δύο μὲν τῶν εὐαγγελιστῶν, ὅ τε Λουκᾶς καὶ ὁ Ἰωάννης, μόνοις τοῖς ἕνδεκα ὦφθαι αὐτὸν ἀναγράφουσιν ἐν τῇ Ἱερουσαλήμ. ∆ύο δὲ τούτων οἱ λοιποὶ οὐ τοῖς ἔνδεκα μόνον σπεύδειν εἰς τὴν Γαλιλαίαν, ἀλλ' ἁπλῶς τοῖς μαθηταῖς ἅπασι καὶ ἀδελφοῖς ἔφασαν παρακελεύσασθαι αὐτόν τε τὸν Σωτῆρα καὶ τὸν προφανέντα αὐτοῦ ἄγγελον, ἀορίστως καὶ ἀπολύτως τοὺς πάντας δηλώσαντες. Ἀμείνων δὲ καὶ ἀληθεστέρα ἡ πρώτη λύσις· πλείους τοίνυν αἱ ὀπτασίαι καὶ διάφοροι γεγένηνται τοῖς μαθηταῖς μετὰ τὴν ἀνάστασιν. Καὶ οἱ μὲν τάσδε εἰρηκέναι αὐτόν φασιν, οἱ δὲ τάσδε καὶ πεπραχέναι· ἔστι δὲ ὅτε καὶ περὶ τοῦ κεφαλαίου λέγοντες, ἀναπληροῖ τὰ ὑπὸ τοῦ προτέρου ἐλλειφθέντα ὁ δεύτερος.

ΙΑʹ. Φαίη δ' ἄν τις, πῶς ὁ μὲν Ματθαῖος πορευθέντας τοὺς ἕνδεκα εἰς τὸ ὄρος τῆς Γαλιλαίας ἑωρακέναι φησὶ τὸν Ἰησοῦν, ὁ δὲ Ἰωάννης μετὰ τὰς δύο ὀπτασίας τὰς ἐν τῇ Ἱερουσαλὴμ τὸ τρίτον ὦφθαι αὐτὸν οὐκ ἐν τῷ ὄρει τῆς Γαλιλαίας, ἀλλὰ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας ἱστορεῖ; Τρίτον μὲν ἀληθῶς τοῦτο σύμφημι καὶ αὐτὸς τὸν Σωτῆρα ὦφθαι τοῖς μαθηταῖς, τὸ μὲν πρῶτον κατ' αὐτὴν τὴν ἡμέραν τῆς ἀναστάσεως, καθ' ἣν Μαρία ἡ Μαγδαληνὴ πρωΐας αὐτὸν ἑώρακε· ταύτην δὲ τὴν πρώτην ὀπτασίαν καὶ Λουκᾶς ἱστορεῖ. ∆εύτερον δὲ μεθ' ἡμέρας ὀκτὼ, δηλαδὴ τῇ ἑτέρᾳ Κυριακῇ, καθ' ἣν αὖθις ἐπιφανεὶς ὁ Σωτὴρ τὸν Θωμᾶν τῆς ἀπιστίας θεραπεύει, δείξας αὐτῷ τὴν πλευρὰν καὶ τὰς χεῖρας. Ἐπεὶ δὲ κεκελευσμένοι ἦσαν ἐπὶ τὴν Γαλιλαίαν ὁμοῦ ἀπαντᾷν, ἔπραττόν τε μετὰ τῶν λοιπῶν οἱ ἕνδεκα τὸ κελευσθὲν, καὶ ὁ καθεῖς αὐτῶν ἐπισυνήγετο, μήπω τῶν ἕνδεκα ἠθροισμένων, ἀλλ' ἔτι μελλόντων, τὸ τρίτον παρὰ τὴν θάλασσαν τῆς Γαλιλαίας, οὐ τοῖς ἕνδεκα φαίνεται, ἀλλὰ μόνοις