before them. According to John,
Thomas was not with the others at this first meeting with the disciples. A
week later, presumably in Jerusalem, Jesus again manifested himself to the
little company, Thomas being with them, and dispelled the doubt of that
disciple who loved too deeply to indulge a hope which might only
disappoint. He had but to see in order to believe, and make supreme
confession of his faith. The next appearance was probably that to the
seven disciples by the Sea of Galilee, when Peter, who denied thrice, was
thrice tested concerning his love for his Lord. Then apparently followed
the meeting on the mountain reported in Matthew, which was probably the
same as the appearance to the five hundred brethren; then, probably still
in Galilee, Jesus appeared to his brother James, who from that time on was
a leader among the disciples. The next manifestation of which record is
preserved was the final one in Jerusalem, after which Jesus led his
disciples out as far as Bethany and was separated from them, henceforth to
be thought of by them as seated at the right hand of God.

216. This construction of the story as given in the New Testament does
violence to the accounts in one particular. It holds that Matthew's report
of the meeting of Jesus with the women on their way from the tomb on
Easter morning is to be identified with his meeting with Mary Magdalene.
This can be done only if it is supposed that in the transmission of the
tradition the commission given the women by the angel (Mark xvi. 6f.)
became blended with the message given to Mary by the Lord (John xx. 17),
the result being virtually the same for the religious interest of the
first Christians, while for the historic interest of our days it
constitutes a discrepancy. The difficulty is less on this supposition than
on any other. It is highly significant that the account of the most
indubitable fact in the view of the early Christians is the most difficult
portion of the gospels for the exact harmonist to deal with. This is not
of serious moment for the historical student. It is rather a warning
against theoretical ideas of inspiration.

217. The universal acknowledgment that the early Christians firmly
believed in the resurrection of their Lord has made the origin of that
firm conviction a question of primary importance. The simple facts as set
forth in the New Testament serve abundantly to account for the faith of
the early church, but they not only inv