Evidence for the Resurrection of Jesus Notes from Discourse by Dr William Lane Craig Most Critics Regard As Historical the Basic Facts of Jesus Resurrection

Total Page:16

File Type:pdf, Size:1020Kb

Evidence for the Resurrection of Jesus Notes from Discourse by Dr William Lane Craig Most Critics Regard As Historical the Basic Facts of Jesus Resurrection Evidence for the Resurrection of Jesus Notes from discourse by Dr William Lane Craig Most critics regard as historical the basic facts of Jesus resurrection 1. Jesus honorably buried in the tomb owned by Joseph of Arimethea a. Burial of Jesus attested to by various independent sources i. Independent sources mean much more probable to be historical than made up ii. Mentioned in old tradition quoted by Paul in 1 Cor 15.2-3 1. Sylized formula, non-Pauline. 2. Probably goes back to AD 36 when he spent two weeks with Peter and James in Jerusalem mentioned in Galatians 2. This would have been just 5 years removed from resurrection 3. Paul uses a source material used by Gospels. a. Although Gospels are not in sync with chronology of Jesus life events, they are very much n sync in describing The Passion week events. b. Burial events part of pre-Markan passion story that the gospels relied on to write their own narratives. iii. Joseph of Arimethea is unlikely to be a Christian invention 1. The jewish leaders had engineered a judicial murder of Jesus 2. So, unlikely that Christians would invent a member of the court that condemned Jesus who then. Honors Jesus by then giving him a proper burial instead of dispatching him like a common criminal. 3. No other competing burial story exists. If the burial by Joseph of Arimethea were false there would have been either competing stories or myths. 4. The burial of Jesus is one of the earliest attested facts about Jesus. 2. The discovery of the empty tomb by women. a. The location of Jesus’ tomb was a well known fact in Jerusalem i. If burial site were known, it would be impossible for a movement founded on belief to arise if there was a tomb that still contained his corpse. 1. So by the time the followers began to preach the resurrection (50 days later), the tomb had to be empty. 2. Empty tomb story attested by multiple independent sources a. Pre-markan source b. Mark gospel ends with empty tomb c. Paul’s letter to Corinthians implies empty tomb d. Expression on the third day is probably sourced by women’s testimony of their visit to the tomb. e. The four line tradition cited by Paul summarizes both the Gospel accounts and the preaching from book of Acts. Third line “he was raised on third day” corresponds to empty tomb. f. Mark’s description is simple and lacks fictional embellishment i. In gospel according to peter, there is great embellishment about what happens upon resurrection ii. Real legends are colored by motifs b. Josephus - the testimony of women regarded as unreliable and should not be admitted in court of law. So, it is remarkable that women who are the chief witnesses is best explaiined by the fact that they were the discoverers. c. The earliest Jewish allegation thst the disciples had stolen the body is a testimony to the fact the tomb was empty. The earlies Jewish response is in itself an attempt to explain why the body was missing. This comes from the opponents of Jesus. 3. Many people witnessed Jesus alive after his resurrection. a. Paul cites specifically several people who saw Jesus; Peter, the 12,James (Jesus’ brother), 500 witnesses b. The gospels provide multiple independent attestations that these appearances ocurred. c. Certain appearances have earmarks of histroicity. i. Neither James nor Jude were followers of Jesus. But it is indisputable that they became followers after his death. ii. Josephus documents James martyrdom in AD 60’s. What would it take to convinve you thst your brother is the Lord enough that you would be willing to die formthat fact. 4. Original disciples believed Jesus raised from the dead despite having every reason to believe otherwise. a. The Messiah not supposed to suffer and die, instead he was supposed to defeat Rome and reestablish David’s throne b. Catastrophe of crucifixion showed that Jewish leadership was right and Jesus was a heretic according to Deut 21.23 and under the curse of God. c. Jewish beliefs about the afterlife precluded anyone rising from the dead to glory to immortality before the general resurrection at the end of the world. All the disciples could have done is preserve the tomb so that Jesus' bones would be in good shape awaiting the resurrection at the end of times. d. But the disciples were willing to believe in and go to their deaths. Some sort of massive event must have moved the disciples to change their worldviews. Best explanation of these facts Most skeptics choose to remain agnostic about the question. Best explanation is simply God raised Jesus from the dead. CB McCullough - 6 tests historian use to determine best explanation. The hypothesis "God raised Jesus from the dead" passes all tests 1. Great explanatory scope - it has full evidence that explains it. 2. Great explanatory power - it explains well 3. Plausible - given the context of Jesus unparalleled life and claims, resurrection serves to confirm them 4. Not ad hoc or contrived. Explains well the hypothesis that God exists. 5. It is in accord with accepted beliefs. God raised Jesus from the dead does not conflict with accepted belief that people do not rise naturally from the dead. 6. It far outstrips any rival hypothesis in meeting conditions 1-5. Alternatives Conspiracy hypothesis Swoon Stolen body hypothesis. none of these meet the 6 conditions above. One of the world's leading Jewish theologians, Pinchas Lapide declared himself convinced on the evidence that God raised Jesus from the dead. The resurrection of Jesus is God's stamp of approval that Jesus is who he claims to be. .
Recommended publications
  • Russell, Infinity, and the Tristram Shandy Paradox
    RUSSELL, INFINITY, AND THE TRISTRAM SHANDY PARADOX by Shandon Guthrie INTRODUCTION Mathematicians have puzzled for centuries what precisely we mean when we refer to the concept of infinity . Some have suggested that infinity is merely something that exists in the mind. Yet others maintain that infinity possesses some ontological status in the real world. In an attempt to demonstrate the difference between the reality of an infinite and the idea of an infinite, Aristotle had suggested the terms actual infinite (the completed whole value of infinity) and potential infinite (susceptible to infinite addition). (1) Analytic philosopher Bertrand Russell believed that an actual infinite could be achieved as long as the counter possessed an actually infinite number of years to do it. In the example given in Sterne's novel, we have the example of Tristram Shandy. (2) Sterne writes about Tristram Shandy as an individual committed to writing an autobiography. However, he is so slow that it takes him one year in order to complete only one day. This means that the most recent event that could be recorded is the day that occurred one year ago. As Shandy writes an additional day, it takes him an additional year to complete the events of that day. Russell uses this example and believes that an actual infinite can be achieved through successive addition only if Shandy has an infinite number of days to complete it. RUSSELL'S ASSESSMENT OF THE TRISTRAM SHANDY PARADOX Bertrand Russell (1872-1970) suspects that the Tristram Shandy paradox can be solved. For Russell, it is the individual who possesses an infinite number of days.
    [Show full text]
  • Edinburgh Research Explorer
    Edinburgh Research Explorer 'Dating the Death of Jesus' Citation for published version: Bond, H 2013, ''Dating the Death of Jesus': Memory and the Religious Imagination', New Testament Studies, vol. 59, no. 04, pp. 461-475. https://doi.org/10.1017/S0028688513000131 Digital Object Identifier (DOI): 10.1017/S0028688513000131 Link: Link to publication record in Edinburgh Research Explorer Document Version: Peer reviewed version Published In: New Testament Studies Publisher Rights Statement: © Helen Bond, 2013. Bond, H. (2013). 'Dating the Death of Jesus': Memory and the Religious Imagination. New Testament Studies, 59(04), 461-475doi: 10.1017/S0028688513000131 General rights Copyright for the publications made accessible via the Edinburgh Research Explorer is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The University of Edinburgh has made every reasonable effort to ensure that Edinburgh Research Explorer content complies with UK legislation. If you believe that the public display of this file breaches copyright please contact [email protected] providing details, and we will remove access to the work immediately and investigate your claim. Download date: 01. Oct. 2021 Dating the Death of Jesus: Memory and the Religious Imagination Helen K. Bond School of Divinity, University of Edinburgh, Mound Place, Edinburgh, EH1 2LX [email protected] After discussing the scholarly preference for dating Jesus’ crucifixion to 7th April 30 CE, this article argues that the precise date can no longer be recovered. All we can claim with any degree of historical certainty is that Jesus died some time around Passover (perhaps a week or so before the feast) between 29 and 34 CE.
    [Show full text]
  • On God's Existence
    Scholars Crossing SOR Faculty Publications and Presentations Summer 2001 On God's Existence W. David Beck Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/sor_fac_pubs Part of the Biblical Studies Commons, Comparative Methodologies and Theories Commons, Epistemology Commons, Esthetics Commons, Ethics in Religion Commons, History of Philosophy Commons, History of Religions of Eastern Origins Commons, History of Religions of Western Origin Commons, Other Philosophy Commons, Other Religion Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Beck, W. David, "On God's Existence" (2001). SOR Faculty Publications and Presentations. 167. https://digitalcommons.liberty.edu/sor_fac_pubs/167 This Article is brought to you for free and open access by Scholars Crossing. It has been accepted for inclusion in SOR Faculty Publications and Presentations by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. W. DAVID BECK 49 compared to the energy involved in the entire act of, say, raising one's hand to vote. When an engineer throws a switch to release the water behind Hoover Dam, the vast amount of potential energy unleashed by the moving water is overwhelmingly greater than that involved in the engineer throwing the switch. It may be the same with libeliarian acts. Perhaps the energy released in the exercise of active power is miniscule compared to the poten­ tial energy released in the body as part of the relevant causal pathway. I just don't lmow. Second, even if one opts for this second option (the release of energy is virtually undetectable), it doesn't follow that the resulting gap would not be detectable, since the effects of a libertarian act could still be quite different in a "gappy" way from what would have followed in the absence of that act.
    [Show full text]
  • Thomas Aquinas' Argument from Motion & the Kalām Cosmological
    University of Central Florida STARS Honors Undergraduate Theses UCF Theses and Dissertations 2020 Rethinking Causality: Thomas Aquinas' Argument From Motion & the Kalām Cosmological Argument Derwin Sánchez Jr. University of Central Florida Part of the Philosophy Commons Find similar works at: https://stars.library.ucf.edu/honorstheses University of Central Florida Libraries http://library.ucf.edu This Open Access is brought to you for free and open access by the UCF Theses and Dissertations at STARS. It has been accepted for inclusion in Honors Undergraduate Theses by an authorized administrator of STARS. For more information, please contact [email protected]. Recommended Citation Sánchez, Derwin Jr., "Rethinking Causality: Thomas Aquinas' Argument From Motion & the Kalām Cosmological Argument" (2020). Honors Undergraduate Theses. 858. https://stars.library.ucf.edu/honorstheses/858 RETHINKING CAUSALITY: THOMAS AQUINAS’ ARGUMENT FROM MOTION & THE KALĀM COSMOLOGICAL ARGUMENT by DERWIN SANCHEZ, JR. A thesis submitted in partial fulfillment of the requirements for the Honors in the Major Program in Philosophy in the College of Arts and Humanities and in the Burnett Honors College at the University of Central Florida Orlando, Florida Fall Term 2020 Thesis Chair: Dr. Cyrus Zargar i ABSTRACT Ever since they were formulated in the Middle Ages, St. Thomas Aquinas’ famous Five Ways to demonstrate the existence of God have been frequently debated. During this process there have been several misconceptions of what Aquinas actually meant, especially when discussing his cosmological arguments. While previous researchers have managed to tease out why Aquinas accepts some infinite regresses and rejects others, I attempt to add on to this by demonstrating the centrality of his metaphysics in his argument from motion.
    [Show full text]
  • The Absurdity of Life Without God (Craig)
    The Absurdity of Life Without God (Craig) 1. Life Without God is Meaningless: William Lane Craig argues that, if there is no God, then life itself lacks meaning, value, and purpose. The primary motive of this conclusion is the idea that, without God, there is no immortality. And, without immortality, then each and every one of us is doomed to die. Life is, as Craig notes, merely a brief transition out of oblivion and back into oblivion. Not only that, but the human race—indeed, the entire universe—is doomed to die. In 5 billion years, the Sun will engulf the Earth in a fiery death. Billions of years after that, the entire universe, as it expands and cools, will one day be nothing but a litter of dead, cold stars, forever getting further and further from one another, travelling forever into the dark recesses of dead, cold, lifeless space. (1) Life is Meaningless: If we are all doomed to die, then nothing really matters. No one’s life has any ULTIMATE significance. Our advancements to expand human knowledge, to alleviate human suffering, to learn to live in peace will all eventually be meaningless. Craig claims that, because human beings are doomed to be here for only a short time, astronomically speaking, we are no more significant than a “swarm of mosquitos”; and man, “because he ends in nothing, he IS nothing”. But, he says, even if we could live forever, life would still be meaningless. It is not MERE eternity that gives life meaning. There must be something that GIVES it meaning.
    [Show full text]
  • God? a Debate Between a Christian and an Atheist
    God? A Debate Between A Christian and An Atheist William Lane Craig Walter Sinnott-Armstrong OXFORD UNIVERSITY PRESS GOD? POINT/COUNTERPOINT SERIES Series Editor James P. Sterba, University of Notre Dame AFFIRMATIVE ACTION AND RACIAL PREFERENCE Carl Cohen and James P. Sterba GOD? A DEBATE BETWEEN A CHRISTIAN AND AN ATHEIST William Lane Craig and Walter Sinnott-Armstrong GOD? A DEBATE BETWEEN A CHRISTIAN AND AN ATHEIST William Lane Craig Walter Sinnott-Armstrong Point/Counterpoint Series James P. Sterba, Series Editor 1 2004 1 Oxford New York Auckland Bangkok Buenos Aires Cape Town Chennai Dar es Salaam Delhi Hong Kong Istanbul Karachi Kolkata Kuala Lumpur Madrid Melbourne Mexico City Mumbai Nairobi São Paulo Shanghai Taipei Tokyo Toronto Copyright © 2004 by Oxford University Press, Inc. Published by Oxford University Press, Inc. 198 Madison Avenue, New York, New York, 10016 http://www.oup-usa.org Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press. Library of Congress Cataloging-in-Publication Data Craig, William Lane. God? : a debate between a Christian and an atheist / William Lane Craig, Walter Sinnott-Armstrong. p. cm.—(Point/counterpoint series) ISBN 0-19-516599-3 (alk. paper)—ISBN 0-19-516600-0 (pbk. : alk. paper) 1. God—Proof. 2. Atheism. I. Sinnott-Armstrong, Walter,
    [Show full text]
  • Theistic Arguments: the Craig Program
    Theistic Arguments: The Craig Program Edwin K. P. Chong Version: March 12, 2005 1 Introduction Reference: • William Lane Craig, God, Are You There? Five Reasons God Exists and Three Reasons It Makes a Difference, Ravi Zacharias International Ministries, 1999. Motivation: • World’s greatest thinkers have wrestled with the question of God. • Is there a personal, transcendent being who created the universe and is the source of moral goodness? • Today’s university student is not trained to deal with this issue. • Instead of reflecting rationally on the issue, many students absorb uncritically the easy an- swers and secular prejudices of their teachers. • People who think that it doesn’t make a difference what you believe about God simply reveal that they haven’t thought very deeply about the question. • Even atheist philosophers, e.g., Jean Paul Sartre and Albert Camus, recognized that the ques- tion makes a tremendous difference. Three reasons it makes a difference: 1. If God does not exist, then life is ultimately meaningless. 2. If God does not exist, then we must ultimately live without hope. 3. If God does exist, then not only does life have meaning and hope, but there is also the possibility of coming to know God and his love personally. None of this shows that God exists. But it does show that it makes a tremendous difference whether God exists. • Blaise Pascal: even if the evidence for and against the existence of God were absolutely equal, the rational thing to do would be to believe that God exists. • Presumption of theism: presume that God exists unless we have some good reason to think that atheism is true.
    [Show full text]
  • Craig, William Lane. "Religious Epistemology"
    verified, positivistic philosophers held them to be literally meaningless, as if one had asserted, “’t was brillig, and the slythey toves did gyre and gimble in the wabe.” Under criticism, the Verification Principle underwent a number of changes, including its permutation into the Falsification Principle, which held that a meaningful sentence must be capable in principle Religious epistemology of being empirically falsified. The fate of religious William Lane Craig language was thought to be no brighter under falsificationism than under verificationism, as became evident at a famous Oxford University symposium on “Theology and Falsification” held in 1948. "Enlightenment critiques of the reasonableness of religious belief point to defects not so much in At the symposium Antony Flew borrowed a story religious belief as in the conceptions of told several years earlier by John Wisdom knowledge uncritically adopted as the basis of concerning two explorers who came upon a patch these critiques. Maybe religious knowledge looks of flowers in a jungle clearing. One explorer was dubious because we have the wrong idea about convinced that the flowers were tended by a what it is to know something and how we know gardener. In the ensuing days, however, despite what we know." --C. Stephen Evans and Merold the explorers’ every effort to find him, no gardener Westphal, Christian Perspectives on Religious was ever detected. To save his hypothesis, the Knowledge. one explorer was progressively forced to qualify his original hypothesis to the point that the Introduction hypothesized gardener must be invisible, intangible, and undetectable. To which the other In Religious Epistemology we encounter the finally replied, “Just how does what you call an intersection of traditional epistemology with the invisible, intangible, eternally elusive gardener newly burgeoning field of Philosophy of Religion.
    [Show full text]
  • Nativity of Jesus
    Nativity of Jesus For other uses, see Nativity of Jesus (disambiguation). will of God, undoing the damage caused by the fall of The nativity of Jesus or birth of Jesus is described the first man, Adam. The artistic depiction of the na- tivity has been an important subject for Christian artists since the 4th century. Since the 13th century, the nativity scene has emphasized the humility of Jesus and promoted a more tender image of him, as a major turning point from the early “Lord and Master” image, which has had an effect on the basic approaches of Christian pastoral ministry.[2][3][4] The nativity plays a major role in the Christian liturgical year. Christian congregations of the Western tradition (including the Catholic Church, the Anglican Commu- nion, and many Protestants) begin observing the season of Advent four Sundays before Christmas, the traditional feast-day of his birth, which falls on December 25. Chris- tians of the Eastern Orthodox Church observe a similar season called the "Nativity Fast" during the forty days leading up to Christmas, which for them falls on January Adoration of the Shepherds by Gerard van Honthorst, 1622 7 as a result of Orthodox churches continuing to follow the Julian calendar, rather than the modern day Gregorian calendar.[5] 1 Date of birth See also: Date of birth of Jesus of Nazareth and Chronology of Jesus § Historical_birth_date_of_Jesus The date of birth for Jesus of Nazareth is not stated in the gospels or in any secular text, but most scholars assume a date of birth between 6 BC and 4 BC.[6] The historical evidence is too ambiguous to allow a definitive dating,[7] but the date is estimated through two different approaches - one by analyzing references to known historical events mentioned in the Nativity accounts in the Gospels of Luke and Matthew, and the second by working backwards from the estimation of the start of the ministry of Jesus.[8][9] Medieval miniature painting of the Nativity by the Master of 2 Place of birth Vyšší Brod, c.
    [Show full text]
  • GOD, TIME, and ETERNITY GOD, TIME, and ETERNITY the Coherence of Theism 11: Eternity
    GOD, TIME, AND ETERNITY GOD, TIME, AND ETERNITY The Coherence of Theism 11: Eternity by William Lane Craig Talbot School ofTheology, La Mirada, CA, U.S.A. SPRINGER-SCIENCE+BUSINESS MEDIA, B.V. A C.I.P. Catalogue record for this book is available from the Library of Congress. ISBN 978-90-481-5823-2 ISBN 978-94-017-1715-1 (eBook) DOI 10.1007/978-94-017-1715-1 Printed on acid{ree paper Cover: Salvador Dali (1904-1989), The Crucifixion. Oil on canvas. Photo graph © 1987 The Metropolitan Museum of Art, Gift of The Chester Dale Collection, 1955. (55.5) All Rights Reserved © 2001 Springer Science+Business Media Dordrecht Originally published by Kluwer Academic Publishers in 2001 Softcover reprint ofthe hardcover 1st edition 2001 No part of the material protected by this copyright notice may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without written pennission from the copyright owner. To ALVIN PLANTINGA who by his work and his life has pointed the way TABLE OF CONTENTS Preface ix PART I. TIIE NATURE OF DIVINE ETERNITY Section 1: Arguments for Divine Timelessness Chapter 1 The Case for Divine Timelessness 3 Section 2: Arguments for Divine Temporality Chapter 2 Timelessness and Personhood 43 Chapter 3 Timelessness and Divine Action 56 Chapter 4 Timelessness and Divine Knowledge 112 Conclusion l34 PARTII. GODANDTIME Seetion 1: God, Time, and its Measures Chapter 5 The Classical Concept ofTime 143 Chapter 6 God's Time and Relativistic Time 163 Chapter 7 God, Time, and Relativity 197 Seetion 2: God, Time, and Creation Chapter 8 Creatio ex nihilo 247 Chapter 9 God and the Beginning of Time 256 Conclusion 281 Bibliography 285 Subject Index 311 Proper Name Index 315 vii PREFACE hose who think about time are thinking deeply.
    [Show full text]
  • The Ultimate Question of Origins: God and the Beginning of the Universe
    The Ultimate Question of Origins: God and the Beginning of the Universe William Lane Craig William Lane Craig is Research Professor of Philosophy at Talbot School of Theology in La Mirada, California. He lives in Atlanta, Georgia, with his wife Jan and their two teenage children Charity and John. At the age of sixteen as a junior in high school, he first heard the message of the Christian gospel and yielded his life to Christ. Dr. Craig pursued his undergraduate studies at Wheaton College (B.A. 1971) and graduate studies at Trinity Evangelical Divinity School (M.A. 1974; M.A. 1975), the University of Birmingham (England) (Ph.D. 1977), and the University of Munich (Germany) (D.Theol. 1984). From 1980-86 he taught Philosophy of Religion at Trinity, during which time he and Jan started their family. In 1987 they moved to Brussels, Belgium, where Dr. Craig pursued research at the University of Louvain until 1994. The absolute origin of the universe, of all matter and energy, even of physical space and time themselves, in the Big Bang singularity contradicts the perennial naturalistic assumption that the universe has always existed. One after another, models designed to avert the initial cosmological singularity--the Steady State model, the Oscillating model, Vacuum Fluctuation models--have come and gone. Current quantum gravity models, such as the Hartle-Hawking model and the Vilenkin model, must appeal to the physically unintelligible and metaphysically dubious device of "imaginary time" to avoid the universe's beginning. The contingency implied by an absolute beginning ex nihilo points to a transcendent cause of the universe beyond space and time.
    [Show full text]
  • Chronology of Jesus' Life
    The Chronology of Jesus’ Life A Detailed and Dated Timeline of the Life and Ministry of Jesus Christ ABSTRACT: This chronology uses a framework of nine signs in the heavens to help date the birth, ministry, death, and resurrection of Jesus. The Passover/Exodus event forms a typology for Jesus’ life.1 It continues to sequence and date precisely the events of Jesus’ life. Understanding the phrase in the second-first Sabbath (Luke 6:1 Douay), revealed that Jesus’ public ministry was two years in duration. It also revealed that Jesus did many Passover related actions and teachings, at times and places other than at Passover in Jerusalem. Instead, He did them around Passover in the second month and around the solar Passover. Much as Dr. Jaubert proposed the solar Passover as the date for the Last Supper. The gospel of Matthew was determined to be in sequential chronological order. These insights helped link the vast majority of Jesus’ ministry to the few weeks of these Passover events. It was further revealed that there were a few similar events that occurred a month before Passover in the month of Adar. The order and character of the events strengthen and even forces the dates of Jesus’ actions and teaching. The Exodus and first Passover form the plot for Jesus’ life. Accurately chronicling Jesus’ entire ministry gives a clearer picture and more insight into Jesus and God’s plan, work, and ways. This Passover order and structure can aid one to remember the details and order of the events of Jesus’ ministry.
    [Show full text]