Sixthly, we are repeatedly told that at first some of the disciples disbelieved or doubted the Resurrection.[319] This is an important point, since it shows that opinions were divided on the subject, and therefore makes it almost certain that they would have used what means they had of finding out the truth. And a visit to the grave would have shown them at once whether the Body was there, or not: and they are not likely to have preached the Resurrection, without first ascertaining the point. Moreover, some of them remained doubtful even after the others were persuaded, St. Thomas in particular requiring the most convincing proof. His state of mind was certainly not that of an enthusiast, since, instead of being so convinced of the Resurrection as to have imagined it, he could with great difficulty be got to believe it. Indeed, according to these accounts, scarcely one of the witnesses believed the Resurrection till the belief was almost forced on him.
[319] Matt. 28. 17; Mark 16. 11-14; Luke 24. 11, 37; John 20. 25.
Seventhly, subjective visions do not occur to different persons simultaneously. A man's private illusions (like his dreams) are his own. A number of men do not simultaneously dream the same dream, still less do they simultaneously see the same subjective vision—at least a vision like that here referred to, of a person moving about among them, and speaking to them. This is quite different from Constantine's army thinking that they saw a luminous cross in the sky, or a body of Spanish troops that they saw their patron (St. James) riding at their head, or anything of that kind; several instances of which are known. But a subjective vision, at all resembling what is described in the Gospels, is extremely rare. It may perhaps happen to one person in ten thousand once in his life. It is difficult to believe that even two persons should have such an experience at the same time, while the idea that a dozen or more men should simultaneously see such a subjective vision is out of the question. And the Gospels, it may be added, always imply that Christ was visible to all present (though some of them doubted as to His identity), which was not, as a rule, the case in other alleged visions.
Eighthly, how are we to account for visionary conversations? Yet these occurred on every occasion. Christ never merely appeared, and then vanished. He always spoke, and often for a considerable time, giving detailed instructions; and can we imagine anyone believing a mere vision to have done all this? Is it possible, for instance, for St. Thomas to have believed that Christ conversed with him, and for the other Apostles, who were all present, to have believed it too, if the whole affair was only a vision? Indeed, conversations in the presence of others seem peculiarly hard to explain as visions, yet they are mentioned more than once.
For all these reasons then—because the appearances are not described in suitable language, did not occur on suitable occasions, began and ended too soon, were not expected, were not recognised, were not believed, occurred simultaneously, and always included conversations as well—the Vision Theory is to say the least extremely improbable.
(3.) Its failure to account for the facts.
But this is not all; the Theory is not only improbable, it does not account for the actual facts recorded—facts concerning which, unless the writings are intentionally false, there could be no doubt whatever. A vision, for instance, could not have rolled away the stone from the door of the tomb, yet this is vouched for by every Evangelist. Again, persons could not have honestly believed that they went to the tomb, and found it empty, if the Body was there all the time. And this also is vouched for by every Evangelist. Nor could they have thought that they touched their Master, i.e., took hold of His feet, if He existed only in their imagination; for the attempt to touch Him would at once have shown them their mistake.[320] Nor could they have seen Him eat food, for a vision, like a dream, would not explain the disappearance of the food. Nor again could a mere vision take bread, and on another occasion bread and fish, and give it them to eat.[321] In regard to all these particulars, then, the Vision Theory is hopelessly untenable.
[320] Matt. 28. 9.
[321] Luke 24. 30, 43; John 21. 13; Acts 10. 41.
There is also the great difficulty as to what became of the dead Body of Christ. For if it was still in the grave, the Jews would have produced it, rather than invent the story about its being stolen; and if it was not in the grave, its removal could not have been due to visions. With regard to this story it may be noticed that St. Matthew says it was spread abroad among the Jews; and Justin Martyr, himself a native of Palestine, also alludes to it. For he says that the Jews sent men all over the world to proclaim that the disciples stole the Body at night;[322] so there can be no doubt that some such story existed.