Revisiting the Empty Tomb: The Early History of Easter

Notes

186 Notes to Introduction of literary interdependence and supporting the Two Document Hypothesis, see Robert H. Stein, Studying the Synoptic Gospels: Origin and Interpretation (2nd ed.; Grand Rapids: Baker, 2001), 29–152. 10. I argue this case at some length in Daniel A. Smith, The Post-Mortem Vindication of Jesus in the Sayings Gospel Q (LNTS 338; London and New York: T. & T. Clark International , 2006). 11. Gerhard Lohfink, “Der Ablauf der Osterereignisse und die Anfänge der Urgemeinde ,” TQ 160 (1980): 162–76 (here, 168–69); see similarly (though not citing Lohfink) Dunn, Jesus Remembered, 866–70. 12. D’Angelo, “I Have Seen the Lord,” 102. 13. Pseudo-Mark 16:9-20, the so-called longer ending of Mark, has the resurrection stories of the other Gospels in view; it is comprised mainly of short summaries of narratives told more fully in Matthew, Luke, and John. It should probably be called the “longest ending,” for in the manuscript tradition there are three: (1) Mark 16:8; (2) Mark 16:20; and (3) the so-called shorter ending of Mark, which follows Mark 16:8 in the manuscripts that contain it. Sometimes printed in footnotes of modern-language editions of the New Testament, the shorter ending reads as follows: “And they reported promptly to those of Peter’s group everything they were commanded. After this Jesus himself also sent forth through them from east to west the sacred and incorruptible proclamation of eternal salvation. Amen.” For further discussion of these alternative endings, see pp. 133-35 below. 14. John Dominic Crossan, The Cross That Spoke: The Origins of the Passion Narrative (San Francisco: Harper & Row, 1988), 282–83. 15. Pheme Perkins, Resurrection: New Testament Witness and Contemporary Reflection (Garden City, N.Y.: Doubleday, 1984), 91, 93. 16. Jane Schaberg, The Resurrection of Mary Magdalene: Legends, Apocrypha, and the Christian Testament (New York and London: Continuum, 2002), 212–13 and n. 44 (reacting to Perkins). 17. Wright, Resurrection, 611. 18. Wolfgang Fritz Volbach, Elfenbeinarbeiten der Spätantike und des fruhen Mittelalters (3rd ed.; Mainz: Von Zabern, 1976), 79–80. 19. Ernst Kitzinger, Byzantine Art in the Making: Main Lines of Stylistic Development in Mediterranean Art, 3rd–7th Century (Cambridge: Harvard University Press, 1995), 39–40. 20. Kurt Weitzmann, Age of Spirituality: Late Antique and Early Christian Art, Third to Seventh Century (New York: Metropolitan Museum of Art, 1979), 454; following Weitzmann in this are David R. Cartlidge and J. Keith Elliott, Art and the Christian Apocrypha (London and New York: Routledge, 2001), 222. 21. This interpretation draws more (as the reader may suspect) from the argument of this book than from the history of Christian art, for “the resurrection of Jesus itself is never portrayed as an event; that is characteristic of the entire first millennium,” as noted by Ulrich Luz, Matthew: A Commentary (3 vols.; Hermeneia; Minneapolis: Fortress Press, 2001–07), 3:600. 22. Maurice Goguel, La foi à la Résurrection de Jésus dans le christianisme primitif (Paris: Leroux, 1933), 213–33. 23. See famously John Dominic Crossan, Who Killed Jesus? Exposing the Roots of AntiSemitism in the Gospel Story of the Death of Jesus (San Francisco: HarperSanFrancisco, 1995), 160–88. 24. See Byron McCane, Roll Back the Stone: Death and Burial in the World of Jesus (Harrisburg, Pa.: Trinity Press International, 2003), 92–93 and 107n6, citing N. Haas, “Anthropological Observations on the Skeletal Remains from Giv’at ha-Mivtar,” IEJ 20 (1970): 38–59; and J. Zias and E. Sekeles, “The Crucified Man from Giv’at ha-Mivtar: A Reappraisal,” IEJ 35 (1985): 22–27. Notes to Chapter 1 187 25. Translations of biblical and other ancient texts are the author’s own unless otherwise noted. The bibliography lists the various original language sources on which these translations are based. 26. McCane, Roll Back the Stone, 89. See similarly Raymond E. Brown, “The Burial of Jesus (Mark 15:42-47),” CBQ 50 (1988): 233–45. 27. McCane, Roll Back the Stone, 102. 28. For the former view, see above, p. 175 n. 5; for the latter view, see, e.g., Crossan, “Empty Tomb and Absent Lord,” 152. 29. See below, p. 132. 30. See below, pp. 66-67, 72-73. 31. Dunn also draws attention to the “tension between appearances on earth and appearances from heaven,” but this is a tension that only arises when the appearances are narrated in relation to the empty tomb, as in...