What I wrote for a bible thumping moron who believes the decomposing corpse of the Magic Jeebus Man magically became a zombie (or whatever these idiots think it is).

I'm impressed by your knowledge of what you read in the Bible. However there is a reason the vast majority of people on this planet don't believe it. That reason is very simple. Decomposing corpses do not "rise from the dead". It's impossible.

This is called reality. Reality can't be thrown out. Therefore Christianity must be thrown out because it's totally wrong.

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The stupid. It burns.

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THIS IS WHAT THE RETARD WROTE BEFORE I WROTE MY COMMENT:

Accounts prove no author corroboration or hoax

The distinction of account affirms no corroboration or copying of information by the multiple authors. This strongly opposes the idea of planned deception or hoax on the part of the followers of christ.

Yet they all attest to recognize Christ's resurrection as the chief cornerstone of all that Christianity claims to be. 

What then appear to be the suggested problems with aligning the sequencing of these accounts?

Two of the account offer allotted margin by virtue of their uniqueness of location and apparent time spend covered. 

One is Luke's Emmaus appearance and following events. The road appearance is accounted as distinct and separate from the tomb sequences. The appearance happens with two on the road, v.24:13-15; Jesus eats with them, v.30; they returned to Jerusalem and find the eleven. v.33. 

Second is Paul's account. This presents Jesus' appearances over an apparent longer period of time than do the Gospel accounts. The use of the word 'then' in the first phrase of 1 Cor. 15:5, as if to imply 'next' is the particle 'eita' which means either 'then' or ' furthermore'. The next word translated 'then', v.6, 'epeita' means 'thereafter', 'After that the He appeared to more than 500 brethren . . . then He appeared to James, then to all the Apostles . . .and last of all to Paul. v.5-8 

There are clues given relating to a range of time Paul's accounts may cover. One detail is his reference to James and all the apostles. Here he does not refer to them as Jesus' disciples.

This suggests a time frame in which at least the eleven, including James, had become known as the Apostles of Jesus not simply as His disciples. This would suggest a post-Pentecost identity. v.6,7. 

By contrast, the prior verse imply pre-Pentecost appearances v.5, since it refers to the group as disciples Cephas and the twelve, and not as Apostles in v.6-7. 

These and other distinctions suggest that Paul's accounts are spread over a longer period of time than just the pre-Pentecost appearances in the Gospels.

We now come to the accounts of Matthew and John. Both begin by listing two women, or a woman, and next the eleven disciples. 

The matthew account reveals Mary Magdalene and another Mary at the tomb. Then Jesus appeared to them and has them carry a message to the disciples to leave for Galilee and they would see Him there. (mt. 28:10) This correlates with the later John 21 sitting of Jesus in Galilee. It also strongly suggests a direct prediction in the Matthew's account of a sitting on a mountain in Galilee, mt. 28:16-20.

By comparison, John's account specifies Mary Magdalene only at the tomb. This account could well have mentioned only Mary M. out of the two women who visits the tomb in Matthew. Then Jesus' appears to the eleven as found in both Matt, and John.

This leaves the appearance of Jesus in the John 20 sequence; M. Magdalene early at tomb still dark v.1; ran, to Peter and disciples, v.2; Peter and (John) run to tomb, v.4; The disciples go back ('to own homes'. not in Greek text) Jerusalem implied; v.10; Jesus appears to disciples in locked room, v.19; thomas absent, v.24; 8 days later Jesus appears again in the room, v.26; then the Galilean appearances, 20:1-23.

It is apparent the account in John offers much more detail about the events in and around Jerusalem and in Galilee then any of the other accounts. 

The accounts, however, show no glaring discrepancies in its general conveyances nor contradictions in the sequence of geographic relocations that take place between Jerusalem and Galilee. 

Therefore, it appears that the flow of information in the Gospel accounts resonate well within the context of events surrounding the resurrection. As could be expected, some give more detail than others.

The Pauline account appears to apply to a broader period of time as the context and terms used for 'Jesus' followers suggest. 

Furthermore, even Jesus' most ferocious enemies, whose headquarters were in Jerusalem, could not produce a corpse that was beaten, crucified and mutilated enough to even be faked to pass for the body of Jesus. 

Be assured, they would have payed far more than the thirty pieces of silver offered for the capture of His living body to have been handed the remains of His dead body. To their greatest dismay, this never happened.