The main sources which directly attest the fact of Christ's Resurrection are the Four Gospels and the Epistles of St. Paul. Easter morning is so rich in incident, and so crowded with interested persons, that its complete history presents a rather complicated tableau. It is not surprising, therefore, that the partial accounts contained in each of the Four Gospels appear at first sight hard to harmonise. But whatever exegetic view as to the visit to the sepulchre by the pious women and the appearance of the angels we may defend, we cannot deny the Evangelists' agreement as to the fact that the risen Christ appeared to one or more persons.
According to St. Matthew, He appeared to the holy women, and again on a mountain in Galilee; according to St. Mark, He was seen by Mary Magdalen, by the two disciples at Emmaus, and the Eleven before his Ascension into heaven; according to St. Luke, He walked with the disciples to Emmaus, appeared to Peter and to the assembled disciples in Jerusalem; according to St. John, Jesus appeared to Mary Magdalen, to the ten Apostles on Easter Sunday, to the Eleven a week later, and to the seven disciples at the Sea of Tiberias. St. Paul (I Cor., xv, 3-8) enumerates another series of apparitions of Jesus after His Resurrection; he was seen by Cephas, by the Eleven, by more than 500 brethren, many of whom were still alive at the time of the Apostle's writing, by James, by all the Apostles, and lastly by Paul himself.
Here is an outline of a possible harmony of the Evangelists' account concerning the principal events of Easter Sunday:
The holy women carrying the spices previously prepared start out for the sepulchre before dawn, and reach it after sunrise; they are anxious about the heavy stone, but know nothing of the official guard of the sepulchre (Matt., xxviii, 1-3; Mark, xvi, 1-3; Luke, xxiv, 1; John, xx, 1).
The angel frightened the guards by his brightness, put them to flight, rolled away the stone, and seated himself not upon (ep autou), but above (epano autou) the stone (Matt. xxviii, 2-4).
Mary Magdalen, Mary the Mother of James, and Salome approach the sepulchre, and see the stone rolled back, whereupon Mary Magdalen immediately returns to inform the Apostles (Mark, xvi, 4; Luke, xxiv, 2; John xx, 1-2).
The other two holy women enter the sepulchre, find an angel seated in the vestibule, who shows them the empty sepulchre, announces the Resurrection, and commissions them to tell the disciples and Peter that they shall see Jesus in Galilee (Matt., xxviii, 5-7; Mark, xvi, 5-7).
A second group of holy women, consisting of Joanna and her companions, arrive at the sepulchre, where they have probably agreed to meet the first group, enter the empty interior, and are admonished by two angels that Jesus has risen according to His prediction (Luke, xxiv, 10).
Not long after, Peter and John, who were notified by Mary Magdalen, arrive at the sepulchre and find the linen cloth in such a position as to exclude the supposition that the body was stolen; for they lay simply flat on the ground, showing that the sacred body had vanished out of them without touching them. When John notices this he believes (John, xx, 3-10).
Mary Magdalen returns to the sepulchre, sees first two angels within, and then Jesus Himself (John, xx, 11-l6; Mark, xvi, 9).
The two groups of pious women, who probably met on their return to the city, are favored with the sight of Christ arisen, who commissions them to tell His brethren that they will see him in Galilee (Matt., xxviii, 8-10; Mark, xvi, 8).
The holy women relate their experiences to the Apostles, but find no belief (Mark, xvi, 10-11; Luke, xxiv, 9-11).
Jesus appears to the disciples, at Emmaus, and they return to Jerusalem; the Apostles appear to waver between doubt and belief (Mark, xvi, 12-13; Luke, xxiv, 13-35).
Christ appears to Peter, and therefore Peter and John firmly believe in the Resurrection (Luke, xxiv, 34; John, xx, 8).
After the return of the disciples from Emmaus, Jesus appears to all the Apostles excepting Thomas (Mark, xvi, 14; Luke, xxiv, 36-43; John, xx, 19-25).
The harmony of the other corporeal appearances of Christ after His Resurrection presents no special difficulties.
Briefly, therefore, the fact of Christ's Resurrection is attested by more than 500 eyewitnesses, whose experience, simplicity, and uprightness of life rendered them incapable of inventing such a fable, who lived at a time when any attempt to deceive could have been easily discovered, who had nothing in this life to gain, but everything to lose by their testimony, whose moral courage exhibited in their apostolic life can be explained only by their intimate conviction of the objective truth of their message. Again the fact of Christ's Resurrection is attested by the eloquent silence of the Synagogue which had done everything to prevent deception, which could have easily discovered deception, if there had been any, which opposed only sleeping witnesses to the testimony of the Apostles, which did not punish the alleged carelessness of the official guard, and which could not answer the testimony of the Apostles except by threatening them "that they speak no more in this name to any man" (Acts, iv, 17). Finally the thousands and millions, both Jews and Gentiles, who believed the testimony of the Apostles in spite of all the disadvantages following from such a belief, in short the origin of the Church, requires for its explanation the reality of Christ's Resurrection, for the rise of the Church without the Resurrection would have been a greater miracle than the Resurrection itself..