Dr. Craig’s famous minimal facts case for the resurrection has been posted at the Christian Apologetics Alliance. He presents 4 facts admitted by the majority of New Testament historians, and then he supplies multiple pieces of evidence for each fact.
Here are the four facts:
FACT #1: After his crucifixion, Jesus was buried in a tomb by Joseph of Arimathea.
FACT #2: On the Sunday following the crucifixion, Jesus’ tomb was found empty by a group of his women followers.
FACT #3: On multiple occasions and under various circumstances, different individuals and groups of people experienced appearances of Jesus alive from the dead.
FACT #4: The original disciples believed that Jesus was risen from the dead despite their having every predisposition to the contrary.
Here’s the detail on fact #3, the post-mortem appearances.
FACT #3: On multiple occasions and under various circumstances, different individuals and groups of people experienced appearances of Jesus alive from the dead.
This is a fact which is almost universally acknowledged among New Testament scholars, for the following reasons:
1. The list of eyewitnesses to Jesus’ resurrection appearances which is quoted by Paul in I Cor. 15. 5-7 guarantees that such appearances occurred. These included appearances to Peter (Cephas), the Twelve, the 500 brethren, and James.
2. The appearance traditions in the gospels provide multiple, independent attestation of these appearances. This is one of the most important marks of historicity. The appearance to Peter is independently attested by Luke, and the appearance to the Twelve by Luke and John. We also have independent witness to Galilean appearances in Mark, Matthew, and John, as well as to the women in Matthew and John.
3. Certain appearances have earmarks of historicity. For example, we have good evidence from the gospels that neither James nor any of Jesus’ younger brothers believed in him during his lifetime. There is no reason to think that the early church would generate fictitious stories concerning the unbelief of Jesus’ family had they been faithful followers all along. But it is indisputable that James and his brothers did become active Christian believers following Jesus’ death. James was considered an apostle and eventually rose to the position of leadership of the Jerusalem church. According to the first century Jewish historian Josephus, James was martyred for his faith in Christ in the late AD 60s. Now most of us have brothers. What would it take to convince you that your brother is the Lord, such that you would be ready to die for that belief? Can there be any doubt that this remarkable transformation in Jesus’ younger brother took place because, in Paul’s words, “then he appeared to James”?
Even Gert Ludemann, the leading German critic of the resurrection, himself admits, “It may be taken as historically certain that Peter and the disciples had experiences after Jesus’ death in which Jesus appeared to them as the risen Christ.”3
Yes, Gerd Ludemann is actually an atheist new Testament historian, and he has even debated Dr. Craig on the resurrection – not once, but twice. That’s the kind of evidence Dr. Craig uses in his case. Not just what your pastor will give you, but what atheists will give you. We need to learn to debate like that.
And, if you need a good book to help you do that, this is the best introductory book, and it’s only 99 cents on Kindle right now. Not sure how long it will stay that way!
Have you ever heard Gary Habermas, Michael Licona or William Lane Craig defend the resurrection of Jesus in a debate by saying that the resurrection is the best explanation for the “minimal facts” about Jesus? The lists of minimal facts that they use are typically agreed to by their opponents during the debates. Minimal facts are the parts of the New Testament that meet a set of strict historical criteria. These are the facts that skeptical historians agree with, totally apart from any religious beliefs.
So what are the criteria that skeptical historians use to derive a list of minimal facts about Jesus?
The other way, more influential in contemporary New Testament scholarship, is to establish specific facts about Jesus without assuming the general reliability of the Gospels. The key here are the so-called “Criteria of Authenticity” which enable us to establish specific sayings or events in Jesus’ life as historical. Scholars involved in the quest of the historical Jesus have enunciated a number of these critieria for detecting historically authentic features of Jesus, such as dissimilarity to Christian teaching, multiple attestation, linguistic semitisms, traces of Palestinian milieu, retention of embarrassing material, coherence with other authentic material, and so forth.
It is somewhat misleading to call these “criteria,” for they aim at stating sufficient, not necessary, conditions of historicity. This is easy to see: suppose a saying is multiply attested and dissimilar but not embarrassing. If embarrassment were a necessary condition of authenticity, then the saying would have to be deemed inauthentic, which is wrong-headed, since its multiple attestation and dissimilarity are sufficient for authenticity. Of course, the criteria are defeasible, meaning that they are not infallible guides to authenticity. They might be better called “Indications of Authenticity” or “Signs of Credibility.”
In point of fact, what the criteria really amount to are statements about the effect of certain types of evidence upon the probability of various sayings or events in Jesus’ life. For some saying or event S and evidence of a certain type E, the criteria would state that, all things being equal, the probability of S given E is greater than the probability of S on our background knowledge alone. So, for example, all else being equal, the probability of some event or saying is greater given its multiple attestation than it would have been without it.
What are some of the factors that might serve the role of E in increasing the probability of some saying or event S? The following are some of the most important:
(1) Historical congruence: S fits in with known historical facts concerning the context in which S is said to have occurred.
(2) Independent, early attestation: S appears in multiple sources which are near to the time at which S is alleged to have occurred and which depend neither upon each other nor a common source.
(3) Embarrassment: S is awkward or counter-productive for the persons who serve as the source of information for S.
(4) Dissimilarity: S is unlike antecedent Jewish thought-forms and/or unlike subsequent Christian thought-forms.
(5) Semitisms: traces in the narrative of Aramaic or Hebrew linguistic forms.
(6) Coherence: S is consistent with already established facts about Jesus.
For a good discussion of these factors see Robert Stein, “The ‘Criteria’ for Authenticity,” in Gospel PerspectivesI, ed. R. T. France and David Wenham (Sheffield, England: JSOT Press, 1980), pp. 225-63.
Notice that these “criteria” do not presuppose the general reliability of the Gospels. Rather they focus on a particular saying or event and give evidence for thinking that specific element of Jesus’ life to be historical, regardless of the general reliability of the document in which the particular saying or event is reported. These same “criteria” are thus applicable to reports of Jesus found in the apocryphal Gospels, or rabbinical writings, or even the Qur’an. Of course, if the Gospels can be shown to be generally reliable documents, so much the better! But the “criteria” do not depend on any such presupposition. They serve to help spot historical kernels even in the midst of historical chaff. Thus we need not concern ourselves with defending the Gospels’ every claim attributed to Jesus in the gospels; the question will be whether we can establish enough about Jesus to make faith in him reasonable.
And you can see Dr. Craig using these criteria to defend minimal facts in his debates. For example, in his debate with Ehrman, he alludes to the criteria when making his case for the empty tomb.
Here, he uses multiple attestation and the criteria of embarrassment:
Among the reasons which have led most scholars to this conclusion are the following:
1. The empty tomb is also multiply attested by independent, early sources.
Mark’s source didn’t end with the burial, but with the story of the empty tomb, which is tied to the burial story verbally and grammatically. Moreover, Matthew and John have independent sources about the empty tomb; it’s also mentioned in the sermons in the Acts of the Apostles (2.29; 13.36); and it’s implied by Paul in his first letter to the Corinthian church (I Cor. 15.4). Thus, we have again multiple, early, independent attestation of the fact of the empty tomb.
2. The tomb was discovered empty by women.
In patriarchal Jewish society the testimony of women was not highly regarded. In fact, the Jewish historian Josephus says that women weren’t even permitted to serve as witnesses in a Jewish court of law. Now in light of this fact, how remarkable it is that it is women who are the discoverers of Jesus’ empty tomb. Any later legendary account would certainly have made male disciples like Peter and John discover the empty tomb. The fact that it is women, rather than men, who are the discoverers of the empty tomb is best explained by the fact that they were the chief witnesses to the fact of the empty tomb, and the Gospel writers faithfully record what, for them, was an awkward and embarrassing fact.
There are actually a few more reasons for believing in the empty tomb that he doesn’t go into in the debate, but you can find them in his written work. For example, in his essay on Gerd Ludemann’s “vision” hypothesis. That essay covers the reasons for all four of his minimal facts.
So, if you are going to talk about the resurrection with a skeptic, you don’t want to invoke the Bible as some sort of inerrant/inspired Holy Book.
Try this approach instead:
Explain the criteria that historians use to get their lists of minimal facts
Explain your list of minimal facts
Defend your list of minimal facts using the criteria
Cite skeptics who admit to each of your minimal facts, to show that they are widely accepted
List some parts of the Bible that don’t pass the criteria (e.g. – guard at the tomb, Matthew earthquake)
Explain why those parts don’t pass the criteria, and explain that they are not part of your case
Challenge your opponent to either deny some or all the facts, or propose a naturalistic alternative that explains the facts better than the resurrection
Don’t let your opponent attack any of your minimal facts by attacking other parts of the Bible (e.g. – the number of angels being one or two, etc.)
And remember that there is no good case for the resurrection that does not make heavy use of the early creed in 1 Corinthians 15:3-8. You have to use that – it’s the law.
Back to the minimal facts criteria. The best essay on the minimal facts criteria that I’ve read is the one by Robert H. Stein in “Contending with Christianity’s Critics“. It’s a good short essay that goes over all the historical criteria that are used to derive the short list of facts from which we infer the conclusion “God raised Jesus from the dead”. That whole book is really very, very good.
Here’s a lecture from N.T. Wright, whose multi-volume case for the historicity of the bodily resurrection of Jesus seems to be getting a lot of respect from the other side, (although I strongly disagree with his economic and political views, which are naive at best). Wright has taught at Cambridge University, Oxford University, Duke University, McGill University, and lectured on dozens of prestigious campuses around the world. He’s published 40 books.
Here’s a video of his case for the resurrection:
N.T. Wright’s historical case for the bodily resurrection of Jesus
Wright basically argues that the resurrection cannot have been a myth invented by the early Christian community, because the idea of the Messiah dying and being bodily resurrected to eternal life was completely unexpected in Jewish theology, and therefore would not have been fabricated.
In Judaism, when people die, they stay dead. At the most, they might re-appear as apparitions, or be resuscitated to life for a while, but then die again later. There was no concept of the bodily resurrection to eternal life of a single person, especially of the Messiah, prior to the general resurrection of all the righteous dead on judgment day.
Wright’s case for the resurrection has 3 parts:
The Jewish theological beliefs of the early Christian community underwent 7 mutations that are inexplicable apart from the bodily resurrection of Jesus
The empty tomb
The post-mortem appearances of Jesus to individuals and groups, friends and foes
Here’s the outline of Wright’s case:
…the foundation of my argument for what happened at Easter is the reflection that this Jewish hope has undergone remarkable modifications or mutations within early Christianity, which can be plotted consistently right across the first two centuries. And these mutations are so striking, in an area of human experience where societies tend to be very conservative, that they force the historian… to ask, Why did they occur?
The mutations occur within a strictly Jewish context. The early Christians held firmly, like most of their Jewish contemporaries, to a two-step belief about the future: first, death and whatever lies immediately beyond; second, a new bodily existence in a newly remade world. ‘Resurrection’ is not a fancy word for ‘life after death’; it denotes life after ‘life after death’.
And here are the 7 mutations:
Christian theology of the afterlife mutates from multiples views (Judaism) to a single view: resurrection (Christianity). When you die, your soul goes off to wait in Sheol. On judgment day, the righteous dead get new resurrection bodies, identical to Jesus’ resurrection body.
The relative importance of the doctrine of resurrection changes from being peripheral (Judaism) to central (Christianity).
The idea of what the resurrection would be like goes from multiple views (Judaism) to a single view: an incorruptible, spiritually-oriented body composed of the material of the previous corruptible body (Christianity).
The timing of the resurrection changes from judgment day (Judaism) to a split between the resurrection of the Messiah right now and the resurrection of the rest of the righteous on judgment day (Christianity).
There is a new view of eschatology as collaboration with God to transform the world.
There is a new metaphorical concept of resurrection, referred to as being “born-again”.
There is a new association of the concept of resurrection to the Messiah. (The Messiah was not even supposed to die, and he certainly wasn’t supposed to rise again from the dead in a resurrected body!)
There are also other historical puzzles that are solved by postulating a bodily resurrection of Jesus.
Jewish people thought that the Messiah was not supposed to die. Although there were lots of (warrior) Messiahs running around at the time, whenever they got killed, their followers would abandon them. Why didn’t Jesus’ followers abandon him when he died?
If the early Christian church wanted to communicate that Jesus was special, despite his shameful death on the cross, they would have made up a story using the existing Jewish concept of exaltation. Applying the concept of bodily resurrection to a dead Messiah would be a radical departure from Jewish theology, when an invented exaltation was already available to do the job.
The early church became extremely reckless about sickness and death, taking care of people with communicable diseases and testifying about their faith in the face of torture and execution. Why did they scorn sickness and death?
The gospels, especially Mark, do not contain any embellishments and “theology historicized”. If they were made-up, there would have been events that had some connection to theological concepts. But the narratives are instead bare-bones: “Guy dies public death. People encounter same guy alive later.” Plain vanilla narrative.
The story of the women who were the first witnesses to the empty tomb cannot have been invented, because the testimony of women was inadmissible under almost all circumstances at that time. If the story were invented, they would have invented male discoverers of the tomb. Female discovers would have hampered conversion efforts.
There are almost no legendary embellishments in the gospels, while there are plenty in the later gnostic forgeries. No crowds of singing angels, no talking crosses, and no booming voices from the clouds.
There is no mention of the future hope of the general resurrection, which I guess they thought was imminent anyway.
To conclude, Wright makes the argument that the best explanation of all of these changes in theology and practice is that God raised Jesus (bodily) from the dead. There is simply no way that this community would have made up the single resurrection of the Messiah – who wasn’t even supposed to die – and then put themselves on the line for that belief.
And remember, the belief in a resurrected Jesus was something that the earliest witnesses could really assess, because they were the ones who saw him killed and then walking around again after his death. They were able to confirm or deny their belief in the resurrection of Jesus based on their own personal experiences with the object of those beliefs.
First, the creed – which is found in 1 Corinthians 15:3-8:
3For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures,
4that he was buried, that he was raised on the third day according to the Scriptures,
5and that he appeared to Peter, and then to the Twelve.
6After that, he appeared to more than five hundred of the brothers at the same time, most of whom are still living, though some have fallen asleep.
7Then he appeared to James, then to all the apostles,
8and last of all he appeared to me also, as to one abnormally born.
Almost all historians accept this creed as dating back to within 5 years of the death of Jesus. But why?
Here’s an article about this early creed from ancient historian Gary Habermas.
(1) Contemporary critical scholars agree that the apostle Paul is the primary witness to the early resurrection experiences. A former opponent (1 Cor. 15:9; Gal. 1:13-14; Phil. 3:4-7), Paul states that the risen Jesus appeared personally to him (1 Cor. 9:1; 15:8; Gal. 1:16). The scholarly consensus here is attested by atheist Michael Martin, who avers: “However, we have only one contemporary eyewitness account of a postresurrection appearance of Jesus, namely Paul’s.”
(2) In addition to Paul’s own experience, few conclusions are more widely recognized than that, in 1 Corinthians 15:3ff., Paul records an ancient oral tradition(s). This pre-Pauline report summarizes the early Gospel content, that Christ died for human sin, was buried, rose from the dead, and then appeared to many witnesses, both individuals and groups.
Paul is clear that this material was not his own but that he had passed on to others what he had received earlier, as the center of his message (15:3). There are many textual indications that the material pre-dates Paul. Most directly, the apostle employs paredoka and parelabon, the equivalent Greek terms for delivering and receiving rabbinic tradition (cf. 1 Cor. 11:23). Indirect indications of a traditional text(s) include the sentence structure and verbal parallelism, diction, and the triple sequence of kai hoti Further, several non-Pauline words, the proper names of Cephas (cf. Lk. 24:34) and James, and the possibility of an Aramaic original are all significant. Fuller attests to the unanimity of scholarship here: “It is almost universally agreed today that Paul is here citing tradition.” Critical scholars agree that Paul received the material well before this book was written.
The most popular view is that Paul received this material during his trip to Jerusalem just three years after his conversion, to visit Peter and James, the brother of Jesus (Gal. 1:18-19), both of whose names appear in the appearance list (1 Cor. 15:5; 7). An important hint here is Paul’s use of the verb historesai (1:18), a term that indicates the investigation of a topic. The immediate context both before and after reveals this subject matter: Paul was inquiring concerning the nature of the Gospel proclamation (Gal. 1:11-2:10), of which Jesus’ resurrection was the center (1 Cor. 15:3-4, 14, 17; Gal. 1:11, 16).
Critical scholars generally agree that this pre-Pauline creed(s) may be the earliest in the New Testament. Ulrich Wilckens asserts that it “indubitably goes back to the oldest phase of all in the history of primitive Christianity.” Joachim Jeremias agrees that it is, “the earliest tradition of all.” Perhaps a bit too optimistically, Walter Kasper even thinks that it was possibly even “in use by the end of 30 AD . . . .”
Indicating the wide approval on this subject, even more skeptical scholars frequently agree. Gerd Ludemann maintains that “the elements in the tradition are to be dated to the first two years after the crucifixion of Jesus. . . . not later than three years. . . . the formation of the appearance traditions mentioned in I Cor.15.3-8 falls into the time between 30 and 33 CE. . . .” Similarly, Michael Goulder thinks that it “goes back at least to what Paul was taught when he was converted, a couple of years after the crucifixion.” Thomas Sheehan agrees that this tradition “probably goes back to at least 32-34 C.E., that is, to within two to four years of the crucifixion.” Others clearly consent.
Overall, my recent overview of critical sources mentioned above indicates that those who provide a date generally opt for Paul’s reception of this report relatively soon after Jesus’ death, by the early to mid-30s A.D. This provides an additional source that appears just a half step removed from eyewitness testimony.
(3) Paul was so careful to assure the content of his Gospel message, that he made a second trip to Jerusalem (Gal. 2:1-10) specifically to be absolutely sure that he had not been mistaken (2:2). The first time he met with Peter and James (Gal. 1:18-20). On this occasion, the same two men were there, plus the apostle John (2:9). Paul was clearly doing his research by seeking out the chief apostles. As Martin Hengel notes, “Evidently the tradition of I Cor. 15.3 had been subjected to many tests” by Paul.
These four apostles were the chief authorities in the early church, and each is represented in the list of those who had seen the resurrected Jesus (1 Cor. 15:5-7). So their confirmation of Paul’s Gospel preaching (Gal. 2:9), especially given the apostolic concern to insure doctrinal truth in the early church, is certainly significant. On Paul’s word, we are again just a short distance from a firsthand report.
(4) Not only do we have Paul’s account that the other major apostles confirmed his Gospel message, but he provides the reverse testimony, too. After listing Jesus’ resurrection appearances, Paul tells us he also knew what the other apostles were preaching regarding Jesus’ appearances, and it was the same as his own teaching on this subject (1 Cor. 15:11). As one, they proclaimed that Jesus was raised from the dead (15:12, 15). So Paul narrates both the more indirect confirmation of his Gospel message by the apostolic leaders, plus his firsthand, direct approval of their resurrection message.
Here’s a great article from Eric Chabot, director of Ratio Christi Apologetics Alliance, The Ohio State University to explain who accepts this creed. It’s not just conservatives!
Even the co-founder Jesus Seminar member John Dominic Crossan, writes:
“Paul wrote to the Corinthians from Ephesus in the early 50s C.E. But he says in 1 Corinthians 15:3 that “I handed on to you as of first importance which I in turn received.” The most likely source and time for his reception of that tradition would have been Jerusalem in the early 30s when, according to Galatians 1:18, he “went up to Jerusalem to visit Cephas [Peter] and stayed with him fifteen days” (11).
This comment by Crossan makes sense because within the creed Paul calls Peter by his Aramic name, Cephas. Hence, if this tradition originated in the Aramaic language, the two locations that people spoke Aramaic were Galilee and Judea. (12) The Greek term “historeo” is translated as “to visit” or “to interview.” (13) Hence, Paul’s purpose of the trip was probably designed to affirm the resurrection story with Peter who had been an actual eyewitness to the resurrected Christ (1 Cor. 15:5).
Now the Jesus Seminar was a radical group of scholars – these were not moderates. Crossan himself admitted to being an atheist in his debate with William Lane Craig. So here you have an atheist admitting that 1 Cor. 15:3-8 is early and in contact with eyewitnesses.