{{Short description|Event from the Gospel of Luke}} {{redirect|Supper at Emmaus||Supper at Emmaus (disambiguation)}} [[File:Duccio di Buoninsegna Emaus.jpg|thumb|''On the Road to Emmaus'', an early 14th century painting by [[Duccio]] depicting [[Jesus]] with two disciples now housed at [[Museo dell'Opera del Duomo (Florence)|Museo dell'Opera del Duomo]] in [[Florence]], Italy]] {{Death of Jesus|expanded=Resurrection}} {{Gospel Jesus|expanded=Resurrection}} {{Christianity|state=collapsed}} According to the [[Gospel of Luke]], the '''road to Emmaus appearance''' is one of the early [[Resurrection of Jesus#Biblical accounts|post-resurrection appearances of Jesus]] after [[Crucifixion of Jesus|his crucifixion]] and the discovery of the [[empty tomb]].<ref>{{harvnb|Craddock|1991|page=284}}</ref><ref>{{harvnb|Phillips|2005|pages=297–230}}</ref><ref>Luke 24</ref> Both the meeting on the road to [[Emmaus]] and the subsequent '''Supper at Emmaus''', the meal that [[Jesus]] had with two disciples after the encounter on the road, have been popular subjects in art.
==Biblical accounts== [[File:Altobello Melone - The Road to Emmaus - Google Art Project.jpg|thumb|''The Road to Emmaus'', an early 16th century painting by [[Altobello Melone]]]] The account in {{Bible|Luke|24:13–35}} describes two disciples who are walking on the road to [[Emmaus]], one named as [[Cleopas]]. On the way, they encounter [[Jesus]] after his [[Resurrection of Jesus#Biblical accounts|resurrection from the dead]], but they do not recognize him, and discuss their sadness at recent events of the [[Crucifixion of Jesus|Crucifixion]] and their incredulity at the reports from the [[women at the tomb]] at the [[Resurrection of Jesus]]. They invite him to come and eat with them, and during supper at Emmaus, they recognise the risen Jesus.
[[N. T. Wright]] considers the detailed narration of the Emmaus journey in Luke 24:13–35<ref>{{bibleverse|Luke|24:13–35|NIV}}</ref> as one of the best sketches of a biblical scene in the [[Gospel of Luke]].<ref>{{harvnb|Wright|2004|page=292}}</ref> [[Jan Lambrecht (New Testament scholar)|Jan Lambrecht]], citing D. P. Moessner, writes: "the Emmaus story is one of Luke's 'most exquisite literary achievements'."<ref>{{harvnb|Lambrecht|2002|page=179}}</ref>
===Theme=== Although it may be said that its main subject is proving the resurrection by the appearance of Jesus, this narrative seems not to say anything about proving the event. [[R. W. L. Moberly]] suggests that "the story is best understood as an exposition of the hermeneutical issue of [[Discernment in Christianity|discernment]], focusing specifically on the question, 'How does one discern the risen Christ?{{'"}}<ref>{{harvnb|Moberly|2000|page=46}}</ref> Alfred McBride says that the Emmaus narrative concerns "the evolution of the awareness of the two disciples, from despair over Christ's death to faith in his resurrection". Used to perceive Christian spiritual growth, this narrative is considered as a model for a Christians' own journey to a deeper faith and as an instrument to help others do the same journey.<ref name="McBride210">{{harvnb|McBride|1992|page=210}}</ref>
===Parallels=== The [[Gospel of Mark]] has a similar account that describes the appearance of Jesus to two disciples while they were walking in the country, at about the same time in the Gospel narrative,<ref>{{harvnb|The Catholic Comparative New Testament|2006|page=589|ref=OUP}}</ref> although it does not name the disciples or the destination as Emmaus:
{{quote| Afterward Jesus appeared in a different form to two of them while they were walking in the country. These returned and reported it to the rest; but they did not believe them either.|source=Mark 16:12–13<ref>{{bibleverse|Mark|16:12-13|NIV}}</ref>}}
It has also been suggested that the [[Ethiopian eunuch]] story (Acts 8:26–40)<ref>{{bibleverse|Acts|8:26–40}}</ref> is a "much discussed parallel" to the Emmaus narrative, since there are some recognizable similarities between the two.<ref>{{harvnb|Lambrecht|2002|page=169}}</ref> Lambrecht says, "Each event culminates with a ritual, the breaking and distributing of bread at Emmaus and the baptism of the Ethiopian along the road. [...] What remains as a common theme in both stories is the necessary hermeneutical connection between the Scriptures and the Jesus event. The Scriptures are to be interpreted in the light of 'the good news of Jesus' ([[Acts 8]]) and the Jesus events can only be understood in light of the Scriptures ([[Luke 24|Lk 24]])."<ref>{{harvnb|Lambrecht|2002|page=170}}</ref>
===Unnamed disciple=== [[File:Lotharingia (metz), placca d'avorio con scene a emmaus, 850-900 circa (carolingio).JPG|thumb|Ivory [[relief]], a {{c.|850–900}} plaque depicting the Road to Emmaus appearance by [[Metz]]]] Many names have been proposed for the disciple who accompanied Cleopas. Among those who have been suggested: Simon/Symeon, according to several documents and manuscripts; Ammaon/Amaon, which may be a spelling error for "Symeon", according to [[Ambrose|Saint Ambrose]]; Nathanael, according to [[Epiphanius of Salamis|Saint Epiphanius]]'s ''[[Panarion]]''; Nicodemus, according to the Arabic Apocryphal Gospel of John; [[Luke the Evangelist]], according to the [[Book of the Bee]]; [[Philip the Deacon]]; [[James, brother of Jesus]]; and [[Mary of Clopas|Mary, the wife (or possibly daughter) of Clopas]], who is considered the same person as Cleopas.<ref>{{harvnb|Metzger|1980|pages=40–41}}</ref><ref>{{harvnb|Thiede|2006|pages=94–96}}</ref>
John Gillman, in a {{lang|de|[[Festschrift]]}} to Jan Lambrecht, writes that "Luke's failure to identify Cleophas' companion by either name or gender may well be a strategy of inviting the reader to identify implicitly with that person, and thus to make the journey as Cleophas' companion."<ref>{{harvnb|Lambrecht|2002|page=184}}</ref>
===The journey to Emmaus=== The two followers were walking along the road, heading to Emmaus, deep in solemn and serious discussion, when Jesus met them. They could not recognize Jesus and saw him as a stranger. In ''Homilies on the Gospels'' ({{abbr|Hom.|Homilies}} 23), [[Gregory the Great]] says:
{{quote|They did not, in fact, have faith in him, yet they were talking about him. The Lord, therefore, appeared to them but did not show them a face they could recognize. In this way, the Lord enacted outwardly, before their physical eyes, what was going on in them inwardly, before the eyes of their hearts. For inwardly they simultaneously loved him and doubted him; therefore the Lord was outwardly present to them, and at the same time did not reveal his identity. Since they were speaking about him, he showed them his presence, but since they doubted him, he hid from them the appearance by which they could have recognized him.<ref>{{harvnb|Gregory I|page=55|ref=Hom}}</ref>}}
Jesus let them tell about their anxieties and pains; he let them grieve and mourn by expressing the root causes. Jesus empathically listened to them, who poured out their crises and doubts, and used scriptures so that they could better understand "suffering and glory".<ref>{{harvnb|Wicks|2000|page=154}}</ref> During the journey to Emmaus, according to Alfred McBride, Jesus patiently guided the two disciples "from hopelessness to celebration"<ref name="McBride210"/> and also intended to nourish the two disciples' faith to such an extent that they can see "his real presence in the breaking of the bread".<ref>{{harvnb|McBride|1992|page=132}}</ref>
From a pastoral perspective, John Mossi writes that meditating upon the "Emmaus Pilgrimage" may help one when experiencing one's own "dark nights". During such course of action, according to Mossi, one should realize that Jesus compassionately walks as a friend on one's own journey, empathetically listens to one's sorrows and hesitations, and spends quality time accompanying one through the process of inner healing.<ref>{{harvnb|Wicks|2000|pages=154–155}}</ref>
==="Stay with us"=== Luke 24:28–29 states that Jesus stayed and had supper with the two disciples after the encounter on the road:
{{quote| As they approached the village to which they were going, Jesus acted as if he were going farther. But they urged him strongly, "Stay with us, for it is nearly evening; the day is almost over." So he went in to stay with them.|source=Luke 24:28–29 NIV<ref>{{bibleverse|Luke|24:28-29|NIV}}</ref>}}
The two disciples showed their openness and caring to the unknown stranger, who is Jesus, by inviting him to stay with them, to join in meal and companionship. Lambrecht argues that such attitudes made Jesus able to change them deeply: "By the offer of hospitality the Emmaus companions were able to transcend their self-concern, sadness, foolishness and slowness of heart, thus preparing them for the revelatory experience around the table where they were nourished."<ref>{{harvnb|Lambrecht|2002|page=185}}</ref>
===Supper at Emmaus=== At first, Jesus appears to Cleopas and one other disciple, but "their eyes were holden" so that they could not recognize him. Later, "in the breaking of bread" (Luke 24:30),<ref>{{bibleverse|Luke|24:30|KJV}}</ref> "their eyes were opened" and they recognized him (Luke 24:31).<ref>{{bibleverse|Luke|24:31|KJV}}</ref> B. P. Robinson argues that this means that the recognition occurred in the course of the meal,<ref>{{harvnb|Robinson|1984|page=484}}</ref> while Raymond Blacketer notes that "many, perhaps even most, commentators, ancient and modern and in-between, have seen the revelation of Jesus' identity in the breaking of bread as having some kind of [[eucharist]]ic referent or implication."<ref>{{harvnb|Blacketer|2003|page=323}}</ref>
In his apostolic letter {{lang|la|Mane nobiscum Domine}}, [[John Paul II]] says that when the two disciples urged Jesus to stay {{em|with}} them, Jesus afterwards responded by giving them a way to stay {{em|in}} him, by entering into "a profound communion with Jesus" through the "Sacrament of the Eucharist" (cf. John 15:4).<ref>{{bibleverse|John|15:4|KJV}}</ref> Soon after Jesus agreed to their request to stay, according to the Pope, "Jesus' face would disappear, yet the Master would 'stay' with them, hidden in the 'breaking of the bread' which had opened their eyes to recognize him. [...] When minds are enlightened and hearts are enkindled, signs begin to 'speak'."<ref name="PaulII">{{cite web |url=https://w2.vatican.va/content/john-paul-ii/en/apost_letters/2004/documents/hf_jp-ii_apl_20041008_mane-nobiscum-domine.html |title=Mane nobiscum Domine |author=John Paul II |author-link=John Paul II |date=7 October 2004 |publisher=Libreria Editrice Vaticana}}</ref>
===Return to Jerusalem=== Luke 24:32<ref>{{bibleverse|Luke|24:32|KJV}}</ref> states that the two disciples' hearts were "burning" during their conversation with Jesus along the way to Emmaus, especially when he explained the Scriptures. They have gone through "a journey symbolizing their change of hearts from 'sad' to 'burning{{'"}}, and they immediately returned to Jerusalem to share their experience with other fellows (Luke 24:33).<ref>{{bibleverse|Luke|24:33|KJV}}</ref><ref>{{harvnb|Lambrecht|2002|page=183}}</ref>
Alfred McBride says that "enthusiasm flooded their whole being" when the two disciples have "encounter[ed] the Risen Christ" in the supper at Emmaus. They sensed a must to share their happiness and the good news with another so that they were willing to go through a long walk back to Jerusalem.<ref>{{harvnb|McBride|1992|page=214}}</ref> John Paul II argues that the two disciples realized "the duty to be a missionary" after "entering into communion with Christ" at the meal event, relates it with the dismissal at the end of the [[Eucharist|Eucharistic Celebration]].<ref name="PaulII"/>
==In art== [[File:Rembrandt Harmensz. van Rijn 023.jpg|thumb|''[[Supper at Emmaus (Rembrandt, Louvre)|Supper at Emmaus]]'', a 1648 painting by [[Rembrandt]] now housed at the [[Louvre]] in Paris]] Both the encounter on the road to Emmaus and the ensuing supper have been depicted in art. The supper has received more attention. Medieval art tends to show a moment before Jesus is recognized; Christ wears a large floppy hat to help explain the initial lack of recognition by the disciples. This is often a large [[pilgrim]]'s hat with [[Pilgrim badge|badges]] or, rarely, a [[Jewish hat]]. However, the depiction of the supper has been a more popular theme, at least since the [[Renaissance]], showing Jesus eating with the disciples. Often the moment of recognition is shown.
[[Rembrandt]]'s 1648 painting, ''[[Supper at Emmaus (Rembrandt, Louvre)|Supper at Emmaus]]'' depicts the supper, which the disciple on the left had risen, hands clasped in prayer. In both depictions, the disciples are startled and in awe but not in fear. The servant is oblivious to the [[theophany|theophanic]] moment taking place during the supper.<ref>{{harvnb|Durham|2004|page=144}}</ref>
[[Caravaggio]]'s [[Supper at Emmaus (Caravaggio, London)|painting in London]] and his [[Supper at Emmaus (Caravaggio, Milan)|painting in Milan]] were six years apart, and both imitate natural color very well, but both were criticized for lack of [[decorum]]. Caravaggio depicted Jesus without a beard, and the London painting shows fruits on the table that are out of season. Moreover, the inn keeper is shown serving with a hat.<ref>{{harvnb|Apostolos-Cappadona|1995|page=64}}</ref>
Some other artists who have portrayed the supper are [[Jacopo Bassano]], [[Pontormo]], [[Vittore Carpaccio]], [[Philippe de Champaigne]], [[Albrecht Dürer]], [[Benedetto Gennari]], [[Jacob Jordaens]], [[Marco Marziale]], [[Pedro Orrente]], [[Tintoretto]], [[Titian]], [[Diego Velázquez|Velázquez]], and [[Paolo Veronese]]. The supper was also the subject of one of [[Han van Meegeren]]'s most successful [[Vermeer]] forgeries.
In literary art, the Emmaus theme is treated as early as the 12th century by Durham poet Laurentius in a semidramatic Latin poem.<ref>{{harvnb|Kindermann|1968|pages=79–100}}</ref>
===Gallery of art=== <gallery> File:Momo Chiesa SS Trinità Discepoli Emmaus.jpg|Meeting at Emmaus, at [[Oratorio della Santissima Trinità, Momo|Oratory of the Holy Trinity]] in [[Momo, Piedmont|Momo]], Italy, late 15th century File:Momo Chiesa SS Trinità Cena in Emmaus.jpg|Supper at Emmaus, at [[Oratorio della Santissima Trinità, Momo|Oratory of the Holy Trinity]] in [[Momo, Piedmont|Momo]], Italy, late 15th century File:Vincenzo Catena 014.jpg|''The Supper at Emmaus'', [[Vincenzo Catena]], 16th century File: Pontormo - Cena in Emmaus - Google Art Project.jpg|''[[Supper at Emmaus (Pontormo)|Supper at Emmaus]]'', a 1525 [[Jacopo Pontormo]] painting using the [[Eye of Providence]] File:Salon de Mercure-LE SOUPER A EMMAUS.jpg|''[[Pilgrims at Emmaus]]'', [[Titian]], 1535, Louvre File:Paolo Veronese - Supper in Emmaus - WGA24854.jpg|''[[Supper at Emmaus (Veronese)|Supper at Emmaus]]'', [[Paolo Veronese|Veronese]], 1559, Louvre File:Lelio Orsi Camino de Emaús.jpg|{{lang|es|Camino de Emaús}}, by [[Lelio Orsi]], 1560–1565 File:Bruegel Jesus and the Disciples on the Road to Emmaus 1571.jpg|''Jesus and the Disciples on the Road to Emmaus'', after [[Pieter Bruegel the Elder]], 1571 File:Supper at Emmaus-Caravaggio (1601).jpg|''[[Supper at Emmaus (Caravaggio, London)|Supper at Emmaus]]'', [[Caravaggio]], 1601, London File:Supper at Emmaus-Caravaggio (1606).jpg|''[[Supper at Emmaus (Caravaggio, Milan)|Supper at Emmaus]]'', [[Caravaggio]], 1606, Milan File:La cena de Emaús, by Diego Velázquez.jpg|{{lang|es|La cena de Emaús}}, [[Diego Velázquez]], 1620, New York File:Bloemaert Emmaus.jpg|''The Emmaus Disciples'', [[Abraham Bloemaert]], 1622 File:Laurent de La Hyre - L'Apparition du Christ aux pèlerins d'Emmaüs, 1656.jpg|{{lang|fr|L'Apparition du Christ aux pèlerins d'Emmaüs}}, [[Laurent de La Hyre]], 1656 File:Joseph von Führich 001.jpg|{{lang|de|Der Gang nach Emmaus}}, [[Joseph von Führich]], 1837 File:Jungshoved Kirke - altertavlen.jpg|The altar of ''Jungshoved Kirke''. Sculpture by [[Bertel Thorvaldsen]] (plaster). 1840s File:Zünd Gang nach Emmaus 1877.jpg|{{lang|de|Gang nach Emmaus}}, [[Robert Zünd]], 1877 </gallery>
== In music == The gospel was the prescribed reading for [[Easter Monday]] in Lutheran Leipzig at [[Johann Sebastian Bach|Bach]]'s time. He composed several [[Church cantata (Bach)#Easter Monday|church cantatas for the occasion]], including the chorale cantata [[Bleib bei uns, denn es will Abend werden, BWV 6|''Bleib bei uns, denn es will Abend werden'', BWV 6]], in 1725.
[[Josef Rheinberger]] composed in 1855 a [[motet]] ''[[Abendlied (Rheinberger)|Abendlied]]'' on a verse from the gospel narration, "Bleib bei uns" (Bide with us).
The American [[southern gospel]] music group The Emmaus Road Quartet takes their name from the Biblical account. They also recorded a song entitled "On The Road to Emmaus" in 2019, in which the lyrics espouse a desire to walk with a risen [[Jesus Christ]] and be taught the scriptures by him.
==Jungian perspective== [[Carl Jung]] regarded the road to Emmaus appearance as a mythological example of the common dream theme of the ''magical traveling companion.''<ref>Jung, C.G. (1968), [[Psychology and Alchemy]], ''Collected Works, Volume 12'', Princeton, N.J.: Princeton University Press. {{ISBN|0-691-01831-6}}</ref>{{page needed|date=April 2017}}
==Contemporary use== [[Emmaus, Pennsylvania]], a borough in the [[Lehigh Valley]] region of the United States, draws its name from the Biblical references to [[Emmaus]].
==See also== {{Wikiquote}} {{commons category}} * [[Chronology of Jesus]] * [[Emmaus-Nicopolis]] * [[Gospel harmony]] * [[Life of Jesus in the New Testament]] * [[List of dining events]] * [[Resurrection appearance of Jesus]] * [[Resurrection of Jesus]]
==Notes== {{Reflist|2}}
==References== *{{cite book |title=Art, Creativity, and the Sacred: an anthology in religion and art |first=Diane |last=Apostolos-Cappadona |year=1995 |publisher=Bloomsbury Academic |isbn=0-8264-0829-X |url=https://archive.org/details/artcreativity00apos }} *{{cite journal |first=David N. |last=Bivin |title=A Farewell to the Emmaus Road |url=https://www.jerusalemperspective.com/16208/ |year=2017}} *{{cite journal |first=Raymond A. |last=Blacketer |title=Word and Sacrament on the Road to Emmaus: Homiletical Reflections on Luke 24:13-35 |journal=[[Calvin Theological Journal]] |volume=38 |year=2003 }} *{{cite book |first=Fred B. |last=Craddock |title=Luke |year=1991 |isbn=0-8042-3123-0 }} *{{cite book |title=The Biblical Rembrandt |first=John I. |last=Durham |year=2004 |publisher=Mercer University Press |isbn=0-86554-886-2 |url=https://archive.org/details/biblicalrembrand00durh }} *{{cite book |first=Pope |last=Gregory I |title=Reading the Gospels with Gregory the Great: Homilies on the Gospels, 21-26 |url=https://books.google.com/books?id=BFb_GZ74yrcC |author-link=Pope Gregory I |others=Translated by Santha Bhattacharji |publisher=St Bede's Publications |isbn=9781879007444 |chapter=Homily 23 |ref=Hom|year=2001 }} *{{cite book |first=James |last=Hall |title=A History of Ideas and Images in Italian Art |year=1983 |publisher=John Murray |location=London |isbn=0-7195-3971-4}} *{{cite book |last=Hoeller |first=Stephan A. |url=https://books.google.com/books?id=1E1OY833HtkC&q=Gnostic+Emmaus&pg=PA64 |title=Gnosticism: new light on the ancient tradition of inner knowing |publisher=Quest Books |year=2002 |isbn=978-0-8356-0816-9}} *{{cite book |first=Jan |last=Lambrecht |title=Resurrection in the New Testament: Festschrift J. Lambrecht |url=https://books.google.com/books?id=h_aIzfFL0UEC |editor1=Reimund Bieringer |editor-link=Reimund Bieringer |editor2=Veronica Koperski |editor3=B. Lataire |publisher=[[Leuven University Press]] |year=2002 |isbn=9789042912144 }} *{{cite journal |first=Udo |last=Kindermann |author-link=Udo Kindermann |title=Das Emmausgedicht des Laurentius von Durham |journal=Mittellateinisches Jahrbuch |volume=5 |year=1968 }} *{{cite book|chapter=[[s:A Practical Commentary on Holy Scripture/LXXX. Jesus appears to Two of His Disciples on the Way to Emmaus|LXXX. Jesus appears to Two of His Disciples on the Way to Emmaus]]|title=A Practical Commentary on Holy Scripture|year=1910|publisher=B. Herder|first=Friedrich Justus|last=Knecht}} *{{cite book |first=Alfred |last=McBride |title=The Human Face of Jesus: Luke |url=https://books.google.com/books?id=YD80fFbVpcwC |publisher=[[Our Sunday Visitor]] |year=1992 |isbn=9780879733582 }}{{Dead link|date=February 2023 |bot=InternetArchiveBot |fix-attempted=yes }} *{{cite book |first=Bruce M. |last=Metzger |title=New Testament Studies: Philological, Versional, and Patristic, Volume 10 |author-link=Bruce M. Metzger |publisher=Brill |year=1980 |isbn=9789004061637 }} *{{cite book |first=R.W.L. |last=Moberly |title=The Bible, Theology, and Faith: A Study of Abraham and Jesus |author-link=R. W. L. Moberly |publisher=[[Cambridge University Press]] |year=2000 |isbn=9780521786461 }} *{{cite book |first=John |last=Phillips |title=Exploring the Gospel of Luke: an expository commentary |year=2005 |publisher=Kregel Academic |isbn=0-8254-3377-0 }} *{{cite journal |first=B.P. |last=Robinson |title=The Place of the Emmaus Story in Luke-Acts |journal=[[New Testament Studies]] |volume=30 |year=1984 |issue=4 |pages=481–497 |doi=10.1017/S0028688500013199 |s2cid=170591190 }} *{{cite book |title=The Catholic Comparative New Testament |publisher=Oxford University Press |year=2006 |isbn=0-19-528299-X |ref=OUP}} *{{cite book |first=Carsten Peter |last=Thiede |title=The Emmaus Mystery: Discovering Evidence for the Risen Christ |author-link=Carsten Peter Thiede |publisher=A&C Black |year=2006 |isbn=9780826480675 }} *{{cite book |editor-first=Robert J. |editor-last=Wicks |editor-link=Robert J. Wicks |title=Handbook of Spirituality for Ministers, Volume 2 |url=https://books.google.com/books?id=XT2YK01auKUC |publisher=[[Paulist Press]] |year=2000 |isbn=9780809139712 }} *{{cite book |first=N.T. |last=Wright |title=Luke for Everyone |author-link=N. T. Wright |publisher=Westminster John Knox Press |year=2004 |isbn=0-664-22784-8 }}
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