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According to this version of the stolen body hypothesis, some of the disciples stole away Jesus's body. Potential reasons include wishing to bury Jesus themselves; believing that Jesus would soon return and wanting his body in their possession; a "pious deceit" to restore Jesus's good name after being crucified as a criminal; or an outright plot to fake a resurrection. [3]
The empty tomb is the Christian tradition that the tomb of Jesus was found empty after his crucifixion. [1] The canonical gospels each describe the visit of women to Jesus' tomb. Although Jesus' body had been laid out in the tomb after crucifixion and death, the tomb is found to be empty, the body gone, and the women are told by angels (or a ...
[141] [142] According to Géza Vermes, the story of the empty tomb developed independently from the stories of the post-resurrection appearances, as they are never directly coordinated to form a combined argument. [143] While the coherence of the empty tomb narrative is questionable, it is "clearly an early tradition". [143]
Several Christian scholars such as Gary Habermas, William Lane Craig and Michael Morrison have argued against the vision explanations for the textual accounts of a physical resurrection. [5] [6] [7] The view that the appearances of Jesus were subjective and the tomb not empty remains a minority in New Testament scholarship. [49]
"Gospels" is the standard term for the four New Testament books carrying the names of Matthew, Mark, Luke and John, each recounting the life and teachings of Jesus of Nazareth (including his dealings with John the Baptist, his trial and execution, the discovery of his empty tomb, and, at least in three of them, his appearances to his disciples after his death).
And when the people came in the morning the tomb was empty, for the earth had received Jesus' body; the stone, however, remained apart from the tomb. [ 8 ] In 1925, German theologist R. Seeberg seems to have entertained a lost body hypothesis as a possibility in his Christliche Dogmatik (Allison).
[141] Habermas argued against Crossan, stating that the response of Jewish authorities against Christian claims for the resurrection presupposed a burial and empty tomb, [142] and he observed the discovery of the body of Yohanan Ben Ha'galgol, a man who died by crucifixion in the first century and was discovered at a burial site outside ancient ...
The "Historicity" section only presents arguments in favour of the historicity of the empty tomb, and only one scholar (William Lane Craig)'s views at that. He is not the only scholar to have made contributions to this question, and as well as those who argue in favour of its historicity, there are those who argue against it.