The Jesus scholar, Geza Vermes begins by writing: "Finally, there are flat contradictions between the sources" and goes on to list many inter-Gospel discrepancies.
How many women visited the tomb? The Gospels contradict each other!
Vermes sees these contradictions as being a death blow to the reliability of the witnesses within the Gospels - one can only imagine the damage to the credibility of the unknown Gospel authors.
1. The accounts differ regarding the number and identity of the women who visited the tomb: one, Mary Magdalene, in John and Mark B; two, Mary Magdalene and the other Mary in Matthew; three, Mary Magdalene, Mary the mother of James and Salome, in Mark A; and several, Mary Magdalene, Joanna, Mary the mother of James and other women from Galilee, in Luke. Such variations would have rendered the testimony unacceptable in a Jewish court.
How many people were seen at the tomb? The Gospels contradict each other!
2. The number of persons seen by the women at or in the tomb and the message they have received from them vary too. In John two angels appear to Mary Magdalene, but they do not ask her to do anything. In Luke the two men remind the women of Christ’s prophecy about his resurrection. In Matthew and in Mark A, the one angel entrusts Mary Magdalene and her friends with the duty to convey to the apostles the news of the resurrection of Jesus and an invitation to meet him in Galilee. However, in Mark the women do not obey this command; nor do we find there, not even in the longer ending, a reference to a trip to Galilee.
Number and location of the apparitions of Jesus - more contradictions
3. The number and the location of the apparitions of Jesus also greatly differ in the various Gospels. In Mark A there is none. In John, prior to his apparition to the apostles, Jesus shows himself to Mary Magdalene, in Matthew, to the women on their way to the apostles; in Luke to the two disciples in Emmaus and to Peter alone in Jerusalem, while Mark’s longer ending speaks of apparitions of Jesus to Mary Magdalene in Jerusalem and to the travelling disciples away from the capital. A vision by all the apostles occurring in Jerusalem is reported by Luke and Mark B (the longer version of Mark). The same is referred to in John, except that on the first occasion Thomas is absent and eight days later he is present. By contrast, according to Matthew, a Galilean mountain is the setting of the only apparition of Jesus to the apostles, while in John’s supplementary evidence the Sea of Tiberias is the site of a final vision of Jesus by seven apostles. Luke, by contrast, expressly excludes any departure from Jerusalem, so for him no visionary encounter with Jesus can be situated in Galilee.
Confusion or Contradicition?
4. The apostolic mission is conferred on the disciples by the risen Jesus in Jerusalem according to John, Luke and the longer ending of Mark. According to Matthew this happens in Galilee. No actual meeting is stated in Mark A, although a confusing mention of a promised encounter in Galilee figures in the instructions five by Mark’s young man to the three women at the tomb.
Place of the ascension?The Gospels contradict each other!
5. Jesus’ ascension to heaven takes place in Jerusalem in Mark B and by implication in John; in Bethany according to Luke; and on the Mount of Olives (in the area of Bethany) in the Acts of the Apostles. The sources are however, at variance as regards the date of the event. Mark B puts it as Easter Sunday, but in the Acts it happens forty days later. Luke is equivocal. ‘He led them out as far as Bethany’ could be understood as immediately following Jesus’ address to the apostles on the day of the resurrection, but the previous mention of staying in Jerusalem until they are ‘clothed with power from on high’ (an allusion to Pentecost) might suggest that Luke both in his Gospel and in the Acts allows nearly six weeks to elapse between Easter and the Ascension. In John, Jesus’ journey to the Father is implied as happening on Easter Sunday, too.
[Quotes taken from The Resurrection, Geza Vermes, Penguin Books, 2008, pages 109-111]