[142] Joann. Damasc. de f. orth. 4, 1: εἰ καὶ ἐγεύσατο βρώσεως μετὰ τὴν ἀνάστασιν, ἀλλ’ οὐ νόμῳ φύσευως· οὐ γὰρ ἐπείνασεν· οἰκονομίας δὲ τρόπῳ τὸ ἀληθὲς πιστούμενος τῆς ἀναστάσεως, ὡς αὐτή ἐστιν ἡ σὰρξ ἡ παθοῦσα καὶ ἀναστᾶσα. [↑]
[143] The vagueness of the conception which lies at the foundation of the evangelical accounts is well expressed by Origen, when he says of Jesus: καὶ ἦν γε μετὰ τὴν ἀνάστασιν αὑτοῦ ὡσπερεὶ ἐν μεθορίῳ τινὶ τῆς παχύτητος τοῦ πρὸ τοῦ πάθους σώματος, καὶ τοῦ γυμνὴν τοιούτον σώματος φαίνεσθαι ψυχὴν. After the resurrection, he existed in a form which held the mean between the materiality of his body before his passion, and the state of the soul when altogether destitute of such body (c. Cels. ii. 62). [↑]
[144] Hence even Kern admits that he knows not how to reconcile that particular in Luke with the rest, and regards it as of later, traditional origin (Hauptthats., ut sup. s. 50). But what does this admission avail him, since he still has, from the narrative of John, the quality of palpability, which equally with the act of eating belongs to the “conditions of earthly life, the relations of the material world,” to which the body of the risen Jesus, according to Kern’s own presupposition, “was no longer subjected”? [↑]
[145] Many fathers of the church and orthodox theologians held the capability thus exhibited by Jesus of penetrating through closed doors, not altogether reconcileable with the representation, that for the purpose of the resurrection the stone was rolled away from the grave, and hence maintained: resurrexit Christus clauso sepulchro, sive nondum ab ostio sepulchri revoluto per angelum lapide. Quenstedt, theol. didact. polem. 3, p. 542. [↑]
[146] Comp. Schleiermacher’s Weihnachtsfeier, s. 117 f. [↑]
[147] Joseph. vita, 75: πεμφθεὶς δὲ ὑπὸ Τίτου Καίσαρος σὺν Κερεαλίῳ καὶ χιλίοις ἱππεῦσιν εἰς κώμην τινὰ Θεκώαν λεγομένην, πρὸς κατανόησιν, εἰ τόπος ἐπιτήδειος ἐστι χάρακα δέξασθαι, ὡς ἐκεῖθεν ὑποστρέφων εἶδον πολλοὺς αἰχμαλώτους ἀνεσταυρωμένους, καὶ τρεῖς γνωρίσας συνήθεις μοὶ γενομένους, ἤλγησα τὴν ψυχὴν, καὶ μετὰ δακρύων προσελθὼν Τίτῳ εἴπον. Ὁ δ’ εὐθὺς ἐκέλευσεν καθαιρεθέντας αὐτοὺς θεραπείας ἐπιμελεστάτης τυχεῖν. καὶ οἱ μὲν δύο τελευτῶσιν θεραπευόμενοι, ὁ δὲ τρίτος ἔζησεν. And when I was sent by Titus Cæsar with Cerealius and 1,000 horsemen, to a certain village called Thecoa, in order to know whether it were a place fit for a camp, as I came back, I saw many captives crucified; and remembered three of them as my former acquaintance. I was very sorry at this in my mind, and went with tears in my eyes to Titus, and told him of them; so he immediately commanded them to be taken down, and to have the greatest care taken of them, in order to their recovery; yet two of them died under the physician’s hands, while the third recovered. For the arguments of Paulus on this passage, see exeg. Handb. 3, b, s. 786; and in the Appendix, s. 929 ff. [↑]
[148] Bretschneider, über den angeblichen Scheintod Jesu am Kreuze, in Ullmann’s und Umbreit’s Studien, 1832, 3, s. 625 ff.; Hug, Beiträge zur Geschichte des Verfahrens bei der Todesstrafe der Kreuzigung, Freiburger Zeitschr. 7, s. 144 ff. [↑]
[149] Bahrdt, Ausführung des Plans und Zwecks Jesu. Comp. on the other hand, Paulus, exeg. Handb. 3, b, 793 f. [↑]
[150] Xenodoxien, in der Abh.: Joseph und Nikodemus. Comp. on the other hand Klaiber’s Studien der würtemberg. Geistlichkeit, 2, 2, s. 84 ff. [↑]
[151] Paulus, exeg. Handb. 3, b, s. 785 ff. L. J. 1, b, s. 281 ff. [↑]