(2.) Arguments against it.
Let us now consider how this Vision Theory would suit the accounts of the Resurrection written by the witnesses themselves, and their friends. As will be seen, we might almost imagine that they had been written on purpose to contradict it.
To begin with, the writers were not unacquainted with visions, and occasionally record them as happening to themselves or others. But then they always use suitable expressions, such as falling into a trance.[316] No such language is used in the Gospels to describe the appearances of Christ, which are always recorded as if they were actual matters of fact. While as to St. Paul, he never confuses the revelations and visions, which he sometimes had, with the one great appearance of Christ to him near Damascus, which qualified him to be an Apostle.[317]
[316] E.g., Acts 10. 10; 9. 10; 16. 9.
[317] 1 Cor. 9. 1; 15. 8; Gal. 1. 16-17.
Secondly, the appearances did not take place (as visions might have been expected to do, and generally did)[318] when the disciples were engaged in prayer, or in worship. But it was during their ordinary everyday occupations; when for instance they were going for a walk, or sitting at supper, or out fishing. And they were often simple, plain, and almost trivial in their character, very different from what enthusiasts would have imagined.
[318] E.g., Acts 10. 30; 11. 5; 22. 17.
Thirdly, subjective visions due to enthusiasm, would not have started so soon after the Crucifixion as the third day. It would have required a much longer time for the disciples to have got over their utter confusion, and to have realised (perhaps by studying the old prophecies) that this humiliation was, after all, part of God's scheme, and was to be followed by a Resurrection. Nor again would such visions have only lasted for a short time; yet with the single exception of that to St. Paul, they were all over in a few weeks, though the enthusiasm of the witnesses lasted through life.
Fourthly, it is plain from all the accounts that the Apostles did not expect the Resurrection, and were much surprised at it, though they afterwards remembered that Christ had foretold it. This is shown, not only by the Christians bringing spices, to embalm the Body, and persons do not embalm a body unless they expect it to remain in the grave; but also by the account of the appearances themselves. For with the exception of the two farewell meetings (and possibly that to the two Marys), Christ's appearance was wholly unexpected. No one was looking for it, no one was anticipating it. When for instance Mary Magdalene found the tomb empty, it never even occurred to her that He had come to life again, she merely thought the Body had been removed.
Fifthly, and this is very remarkable, when Christ did appear, He was often not recognised. This was the case with Mary Magdalene, with Cleopas and his companion, and with the disciples at Tiberias. But it is plain that, if they so hoped to see their risen Master, that they eventually fancied they did see Him, they would at once have recognised Him; and their not doing so is quite inconsistent with the Vision Theory.