This goes against conventional wisdom, which views John as mostly writing allegory and Luke as attempting to write history. Yet Luke was the bigger user of this crucial symbolic language.
I guess the "best" in "Luke" is not really "Lukan". "Luke", as the NT Deuteronomist as it were, is certainly responsible for the cheap historical frame which unfortunately made up the basis for every current catechism, obscuring many original traditions. But he does also record, with little redactional effort (less than Matthew) and consequently much authenticity, a number of those very original traditions (Q for instance, but many others too) even when they were at odds with his general project. I sometimes wonder to what extent he understood what he was writing...
About John, it is quite obvious that the resurrection motif was not essential (understatement intended) to his theology. As even R.E. Brown remarked, the Johannine Jesus does not really need resurrection (same thing with Hebrews). This may account for the relatively scarce use of egeirô / anistèmi...