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The earliest mention of the resurrection is in the Pauline epistles, which tradition dates from between 50 and 58 AD.[23][24] Paul shows very little interest in the teachings of Jesus, focusing attention instead on his role as the suffering, dying, resurrected Christ who would return at any moment to gather the elect and judge the world.[25] In his first epistle to the Corinthians Paul passes on a creed that he says he received shortly after his conversion (1Co. 15:1-8).[26] Christ, he says, was raised on the third day "according to the scriptures: and then appeared to various followers.[a] He lists, apparently in chronological order, a first appearance to Peter, then to "the Twelve," then to five hundred at one time, then to James (presumably James the brother of Jesus), then to "all the Apostles," and last to Paul himself.[26] Paul does not mention any appearances to women at the tomb, and other New Testament sources do not mention any appearance to a crowd of 500.[26] There is general agreement that the list is pre-Pauline, but less on how much of it belongs to the tradition and how much is from Paul: most scholars feel that Peter and the Twelve are original, but not all believe the same of the appearances to the 500, James, and "all the Apostles".[27]
The next texts that mention the resurrection are the four Gospels and the Acts of the Apostles. These date from between 70 and 110 AD, and it is almost certain that none of them were written by eyewitnesses.[28] Evidence of this can be seen in the conflicts between them: to take a few examples, according to the Synoptic Gospels Jesus' mission took one year, was spent primarily in Galilee, and climaxed with a single visit to Jerusalem at which he cleansed the Temple of the money-changers, while in John, Jerusalem was the focus of Jesus' mission, he visited it three times (making his mission last three years rather than one), and the cleansing of the Temple took place at the beginning rather than the end of the ministry.[29] Mark, written in the period 65-75 CE, originally contained no post-Resurrection appearances, although Mark 16:7, in which the young man discovered in the tomb instructs the women to tell "the disciples and Peter" that Jesus will see them again in Galilee, hints that the author may have known of the tradition.[30]
The authors of Matthew (c.80-90 CE) and Luke/Acts (a two-part work by the same anonymous author, usually dated to around 80–90 CE) based their lives of Jesus on the Gospel of Mark[31][32] but diverge widely after Mark 16:8, where Mark ends with the discovery of the empty tomb. Matthew has two post-Resurrection appearances, the first to Mary Magdalene and "the other Mary" at the tomb, and the second, based on Mark 16:7, to all the disciples on a mountain in Galilee, where Jesus claims authority over heaven and earth and commissions the disciples to preach the gospel to the whole world.[33] Luke does not mention any of the appearances reported by Matthew,[34] contradicts him regarding an appearance at the tomb (Luke 24:24), and replaces Galilee with Jerusalem as the sole location.[35] In Luke, Jesus appears to Cleopas and an unnamed disciple on the road to Emmaus, to Peter (reported by the other apostles), and to the eleven remaining disciples at a meeting with others. The appearances reach their climax with the ascension of Jesus before the assembled disciples on a mountain outside Jerusalem. In addition, Acts has appearances to Paul on the road to Damascus, to the martyr Stephen, and to Peter, who hears the voice of Jesus.
The Gospel of John was written some time after 80 or 90 CE, and differs significantly from both Matthew and Luke.[36] Here Jesus appears at the empty tomb to Mary Magdalene (who initially fails to recognise him), then to the disciples minus Thomas, then to all the disciples including Thomas (the "doubting Thomas" episode), finishing with an extended appearance in Galilee to Peter and six (not all) of the disciples.[37] Chapter 21, the appearance in Galilee, is widely believed to be a later addition to the original gospel.[38]
World of Players
Diskussion über Grundlage des Christentums (aus PE)
) Wunder wirken konnte. Dass jemand Wunder wirken konnte war damals allgemein anerkannt, es gab viele Wunderwirker, und das war auch kein Zeichen dafür dass man übermenschlich oder göttlich sei. Jesus gesteht selbst mehrmals ein, dass selbst Heiden (also Nicht-Juden) Wunder wirken könnten. 
