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The Post-Resurrection Appearnces in the Light of Festival Pilgrimages
Published online by Cambridge University Press: 05 February 2009
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The purpose of this note is to suggest that a consideration too often forgotten in discussions of the post-resurrection appearances is that of the normal movements of pilgrims to and from the Jerusalem festivals. It is sometimes assumed that the tradition of the disciples' return to Galilee. requires explanation, either in terms of their cowardice (a suggestion justly dismissed as a mere legend of the critics) or in the light of a dominical command. Or again, if the tradition of a journey to Galilee (however explained) is accepted as substantially right, then, by the same token, some special explanation is sought for the Lucan description of the corporate life of the Church as begining in Jerusalem.
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References
page 58 note 1 ‘The Dead Sea Scrolls and New Testament Comparisons’, C.B.Q_.xvui (1956), 263–72.
page 58 note 2 The note was written before I had seen Kretchmar's, G. ‘Hinunelfahrt und Pfingsten’ in Zeitschnftftr Kirchengeschkhte, vol. LXVI (1954–1955), pp. 209ff., which contains much that is relevant.Google Scholar
page 59 note 1 Von Campenhausen, in Der Ablauf der Osterereignisse und dos Leere Grab (Heidelberg, 1952), p. 41.Google Scholar
page 59 note 2 The late Dr Lohmeyer's, E. name is a prominent one in this connexion. There is a valuable discussion of his Galiläa und Jerusalem (Göttingen, 1936)Google Scholar in Grant's, F. C.The Earliest Gospel (Abingdn Press, 1943), pp. 125–47.Google Scholar See also Boobyer's, G. H. article Galilee and Galileom in St Mark' Gospel (B.J.R.L. vol. xxxv, no. 2 (03 1953)), pp. 334 ff.Google Scholar
page 59 note 3 Or rather, the feasts–that of Unleavened Bread lasting for a week after Passover.Google Scholar
page 59 note 4 It is not clear how often the average Galilean would go to feasts. Luke ii. 41 does not say that Joseph and Mary went only to Passover, though perhaps that is the most natural deduction.Google Scholar
page 59 note 5 Jesus and Paul (H. and S., 1921), p. 113.Google Scholar
page 59 note 6 In J.B.L. vol. XLvii (1928), pp. 64 f.Google Scholar
page 60 note 1 In Neutestamentliche Studien für Bultmann (Berlin, 1954), pp. 148ff.Google Scholar
page 60 note 2 Ropes', J. H. note in vol. m of The Beginnings of Christianity is: ‘συναυλιзομενος many minn, including 614, and many patristic texts. To this seems to correspond the use of conuercor, Aug perp gig e vg. codd. Confusion of the two words was not uncommon in Greek MSS. (cf. L. and S., s.v. συναλλзομαι), but the difficulty and persistent attestation of συναλιзομνος here make it more likely that αυναυλιзομξνος was an alleviation, by conjecture, perhaps regarded as a mere improvement in spelling.’ From the non-Latin versions Tischendorf adds: ‘sah cop syrsch arm exprimunt convescens, syrp (accuratissime) salem swnens, aeth utraccumbens sive conviuatus cum eis.’Google Scholar
page 60 note 3 Whither (perhaps we must add, with Luke xxiv. 50) they had been led out by the risen Christ.Google Scholar
page 60 note 4 Even if the word is a αυαλιзόμξνος and means ‘eating’ or ‘consorting with them’, the same general circumstances are possible, though αύλзω seems specially appropriate. Dr M. Black points out that Heb. 
is rendered by αυναλλзομαι in the Hexaplaric fragment Αλλος (Field, Hex., II, p. 297 a; cf. Notes, p. 110, etc. (μή) 
). Heb. 
means ‘to dine, feast’ (Prov. xxiii. I LXX δειπνελν).Google Scholar
page 60 note 5 I cannot follow Menoud's remark (op. cit. p. 153), ‘Le verbe καθλзω. éveille tout naturellement l'idée du régne messianique, oúJésus siégera sur son trône royal.’ In Matt. xxvi. 36, Acts xviii. 11 it is used quite simply as = ‘stay’ or ‘settle down’.Google Scholar