Tag Archives: Historical Jesus

What do skeptical ancient historians think of the earliest Christian creed?

Sherlock Holmes and John Watson: let's take a look at the facts
Sherlock Holmes and John Watson: let’s take a look at the facts

Here is a post from my friend Eric Chabot. He writes about the earliest historical source for the minimal facts about the resurrection, which is the early creed recorded by Paul in 1 Corinthians: 3-7.

1 Cor 15:3-7:

3 For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures,

4 that he was buried, that he was raised on the third day according to the Scriptures,

5 and that he appeared to Cephas, and then to the Twelve.

6 After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep.

7 Then he appeared to James, then to all the apostles,

8 and last of all he appeared to me also, as to one abnormally born.

Just in case you didn’t know, Cephas is Peter, one of Jesus’ closest followers.

The general consensus among scholars is the that creed goes back to within 1-3 years after the death if Jesus, when almost all the eyewitnesses were still around.

The creed

In Eric’s post, he quotes very well-known skeptical historians who affirm each part of the creed.

First, the creed as a whole is respected, even by atheist scholars like John Dominic Crossan:

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” (3).

And atheist scholar Robert Funk:

The conviction that Jesus had risen from the dead had already taken root by the time Paul was converted about 33 C.E. On the assumption that Jesus died about 30 C.E., the time for development was thus two or three years at most.” — Robert Funk co-founder of the Jesus Seminar.(5)

Let’s take a look at one of the parts of the creed that is respected by skeptical historians… namely, the early belief that Jesus was resurrected shortly after his death.

The early belief in the resurrection

Skeptical scholar E.P. Sanders:

That Jesus’ followers (and later Paul) had resurrection experiences is, in my judgment, a fact. What the reality was that gave rise to the experiences I do not know. “I do not regard deliberate fraud as a worthwhile explanation. Many of the people in these lists were to spend the rest of their lives proclaiming that they had seen the risen Lord, and several of them would die for their cause. Moreover, a calculated deception should have produced great unanimity. Instead, there seem to have been competitors: ‘I saw him first!’ ‘No! I did.’ Paul’s tradition that 500 people saw Jesus at the same time has led some people to suggest that Jesus’ followers suffered mass hysteria. But mass hysteria does not explain the other traditions.” “Finally we know that after his death his followers experienced what they described as the ‘resurrection’: the appearance of a living but transformed person who had actually died. They believed this, they lived it, and they died for it. (14)

Skeptical scholar Bart Ehrman:

Historians, of course, have no difficulty whatsoever speaking about the belief in Jesus’ resurrection, since this is a matter of public record. (17)

Why, then, did some of the disciples claim to see Jesus alive after his crucifixion? I don’t doubt at all that some disciples claimed this. We don’t have any of their written testimony, but Paul, writing about twenty-five years later, indicates that this is what they claimed, and I don’t think he is making it up. And he knew are least a couple of them, whom he met just three years after the event (Galatians 1:18-19). (18)

You know, if all you did was give someone his post, I think that would be enough to show people that a more complete investigation of the historical Jesus was certainly a reasonable thing to do. It’s amazing to me that people who grow up at this time when access to the data is so easy do not take the opportunity to look into Christianity.

List of virtually undeniable facts

Finally, below is a list of facts about the historical Jesus that are accepted by ancient historians – Christian, non-Christian, atheist.

These are compiled by non-Christian scholar E.P. Sanders:

From his book “Jesus and Judaism” (1985):

  • Jesus was baptized by John the Baptist.
  • Jesus called disciples and spoke of there being twelve.
  • Jesus confined his activity to Israel.
  • Jesus was a Galilean who preached and healed.
  • Jesus engaged in a controversy about the temple.
  • Jesus was crucified outside Jerusalem by the Roman authorities.
  • After his death, his followers continued as an identifiable movement.
  • At least some Jews persecuted at least parts of the new movement.

From his book “The Historical Figure of Jesus” (1993):

  • Jesus was born c.4 BCE, near the time of the death of Herod the Great;
  • He spent his childhood and early adult years in Nazareth, a Galilean village;
  • He was baptized by John the Baptist;
  • He called disciples;
  • He taught in the towns, villages, and countryside of Galilee (apparently not the cities);
  • He preached “the kingdom of God”;
  • Around the year 30 he went to Jerusalem for Passover;
  • He created a disturbance in the temple area;
  • He had a final meal with the disciples;
  • He was arrested and interrogated by Jewish authorities, specifically the high priest;
  • He was executed on the orders of the Roman prefect, Pontius Pilate;
  • His disciples at first fled;
  • They saw him (in what sense is uncertain) after his death;
  • As a consequence they believed he would return to found the kingdom;
  • They formed a community to await his return and sought to win others to faith in him as God’s Messiah.

The way the resurrection of Jesus is presented on TV, you would think that mythical stories about Jesus emerged decades and even centuries after the fact in other parts of the world from where the events happened. But the trouble is that no ancient historian thinks that. Only Hollywood TV producers and movie makers think that. Now, if you are getting your view of the historical accuracy of basic Christian beliefs from television and movies, then don’t be surprised if you are wrong. No one is saying that you have to go to Christian pastors and preachers for the facts, but you should go to the historians. They at least know the minimal facts.

The best way for a skeptic to tackle these issues is, I think, to watch a decent debate on the resurrection of Jesus between two respected scholars. My favorite debate on the resurrection is William Lane Craig versus atheist historian James Crossley. I have a video and a summary already ready made just waiting for you to check it out. Don’t worry, no one will be looking over your shoulder making you change everything your life should you be convinced. Just watch the debate and decide what you are going to do with it on your own. You don’t have to change your whole life overnight. Becoming a Christian is instantaneous and easy to do. Living like a Christian is a process, and it’s between you and God how fast you go. So just see what the facts are to start with and then take it from there.

Why does atheist historian Gerd Ludemann accept the post-mortem experiences of the risen Jesus?

A conflict of worldviews
A conflict of worldviews

William Lane Craig explains why even atheist historians like Gerd Ludemann accept that the earliest followers of Jesus had experiences in which Jesus appeared to them as resurrected Lord.


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’s resurrection appearances which is quoted by Paul in I Cor. 15. 5-7 guarantees that such appearances occurred.

2. The appearance traditions in the gospels provide multiple, independent attestation of such appearances.

With respect to the first supporting line of evidence, it is universally accepted on the basis of the early date of Paul’s tradition as well as the apostle’s personal acquaintance with many of the people listed that the disciples did experience postmortem appearances of Christ. Among the witnesses of the resurrection appearances were Peter, the immediate circle of the disciples known as “the Twelve,” a gathering of 500 Christian believers (many of whom Paul evidently knew, since he was aware that some had died by the time of his writing), Jesus’s younger brother James, and a wider group of apostles. “Finally,” says Paul, “as to one untimely born, he appeared also to me” (I Cor. 15.8).

The second supporting line of evidence appeals again to the criterion of multiple attestation. The Gospels independently attest to postmortem appearances of Jesus, even to some of the same appearances found in Paul’s list. Wolfgang Trilling explains,

From the list in I Cor. 15 the particular reports of the Gospels are now to be interpreted. Here may be of help what we said about Jesus’s miracles. It is impossible to ‘prove’ historically a particular miracle. But the totality of the miracle reports permits no reasonable doubt that Jesus in fact performed ‘miracles.’ That holds analogously for the appearance reports. It is not possible to secure historically the particular event. But the totality of the appearance reports permits no reasonable doubt that Jesus in fact bore witness to himself in such a way.38

The appearance to Peter is independently attested by Paul and Luke (I Cor. 15.5; Lk. 24.34), the appearance to the Twelve by Paul, Luke, and John (I Cor. 15.5; Lk. 24:36-43; Jn. 20.19-20), the appearance to the women disciples by Matthew and John (Mt. 28.9-10; Jn. 20.11-17), and appearances to the disciples in Galilee by Mark, Matthew, and John (Mk. 16.7; Mt. 28. 16-17; Jn. 21). Taken sequentially, the appearances follow the pattern of Jerusalem-Galilee-Jerusalem, matching the festival pilgrimages of the disciples as they returned to Galilee following the Passover/Feast of Unleavened Bread and traveled again to Jerusalem two months later for Pentecost.

Lüdemann himself concludes, “It may be taken as historically certain that Peter and the disciples had experiences after Jesus’s death in which Jesus appeared to them as the risen Christ.”39 Thus, we are in basic agreement that following Jesus’s crucifixion various individuals and groups of people experienced appearances of Christ alive from the dead. The real bone of contention will be how these experiences are best to be explained.

Triablogue notes that most historians accept these post-mortem experiences of the risen Jesus:

In their 2004 book, Gary Habermas and Michael Licona mention five facts accepted by the large majority of scholars:

1. Jesus died by crucifixion.
2. Jesus’ disciples believed that he rose and appeared to them.
3. The church persecutor Paul was suddenly changed.
4. The skeptic James, brother of Jesus, was suddenly changed.
5. The tomb was empty.

Habermas and Licona write:

“On the state of Resurrection studies today, I (Habermas) recently completed an overview of more than 1,400 sources on the resurrection of Jesus published since 1975. I studied and catalogued about 650 of these texts in English, German, and French. Some of the results of this study are certainly intriguing. For example, perhaps no fact is more widely recognized than that early Christian believers had real experiences that they thought were appearances of the risen Jesus. A critic may claim that what they saw were hallucinations or visions, but he does not deny that they actually experienced something….roughly 75 percent of scholars on the subject accept the empty tomb as a historical fact.” (The Case for the Resurrection of Jesus [Grand Rapids, Michigan: Kregel Publications, 2004], pp. 60, 70)

Habermas and Licona explain that even “the majority of nonbelieving scholars” (p. 149) accept such facts, not just Christian scholars. And even many professing Christian scholars are Christian in name, but reject much of what Christians have traditionally believed. Skeptics sometimes suggest that a scholarly consensus on facts related to Jesus’ resurrection isn’t of much significance, because so many of the scholars are Christians, but traditional Christians make up only a small percentage of scholarship.

When talking about the appearances, the challenge is always to make the move from “through they saw” to “they actually saw”. In chapter 6 of their introductory book on the resurrection of Jesus, “The Case for the Resurrection of Jesus“, Mike Licona and Gary Habermas give some reasons why the post-mortem appearances of Jesus were not hallucinations. First, they argue that hallucinations are had by individuals, not groups. Second, they argue that the hallucination hypothesis leaves the empty tomb unexplained. It also doesn’t explain the appearances to skeptical James and antagonistic Paul. Finally, the appearance narratives are too varied to be hallucinations, i.e. – individuals, groups, friends, enemies, different times and different places.

If you want to read a scholarly response to the hallucination hypothesis, it’s right in the article by Dr. Craig that I was quoting from above. He assesses the hallucination hypothesis as put forward by atheist scholar Gerd Ludemann against the standard criteria for judging multiple competing historical explanations. It’s too much to quote here, but click through and read it when you can. If you want to see a good summary of the arguments for the empty tomb, go right here.

See it used in a debate

You can see the arguments made and defended from criticism in this debate with the atheist scholar James Crossley.

This my favorite resurrection debate.

What are the historical arguments for the empty tomb narrative?

Investigation in progress
Investigation in progress

I wanted to go over this article by William Lane Craig which includes a discussion of the empty tomb, along with the other minimal facts that support the resurrection.

The word resurrection means bodily resurrection

The concept of resurrection in use among the first converts to Christianity was a Jewish concept of resurrection. And that concept of resurrection is unequivocally in favor of a bodily resurrection. The body (soma) that went into the grave is the body (soma) that came out.

Craig explains what this means with respect to the fast start of Christian belief:

For a first century Jew the idea that a man might be raised from the dead while his body remained in the tomb was simply a contradiction in terms. In the words of E. E. Ellis, “It is very unlikely that the earliest Palestinian Christians could conceive of any distinction between resurrection and physical, ‘grave emptying’ resurrection. To them an anastasis without an empty grave would have been about as meaningful as a square circle.”


Even if the disciples had believed in the resurrection of Jesus, it is doubtful they would have generated any following. So long as the body was interred in the tomb, a Christian movement founded on belief in the resurrection of the dead man would have been an impossible folly.

It’s significant that the belief in the resurrection started off in the city where the tomb was located. Anyone, such as the Romans or Jewish high priests, who wanted to nip the movement in the bud could easily have produced the body to end it all. They did not do so, because they could not do so, although they had every reason to do so.

There are multiple early, eyewitness sources for the empty tomb

Paul’s early creed from 1 Corinthians 15:3-7, dated to within 5 years of the crucifixion, implies the empty tomb.

Craig writes:

In the formula cited by Paul the expression “he was raised” following the phrase “he was buried” implies the empty tomb. A first century Jew could not think otherwise. As E. L. Bode observes, the notion of the occurrence of a spiritual resurrection while the body remained in the tomb is a peculiarity of modern theology. For the Jews it was the remains of the man in the tomb which were raised; hence, they carefully preserved the bones of the dead in ossuaries until the eschatological resurrection. There can be no doubt that both Paul and the early Christian formula he cites pre-suppose the existence of the empty tomb.

The dating of the resurrection as having occurred “on the third day” implies the empty tomb. The date specified for the resurrection would have been the date that the tomb was discovered to be empty.

The phrase “on the third day” probably points to the discovery of the empty tomb. Very briefly summarized, the point is that since no one actually witnessed the resurrection of Jesus, how did Christians come to date it “on the third day?” The most probable answer is that they did so because this was the day of the discovery of the empty tomb by Jesus’ women followers. Hence, the resurrection itself came to be dated on that day. Thus, in the old Christian formula quoted by Paul we have extremely early evidence for the existence of Jesus’ empty tomb.

A few quotes from atheist historians not from Dr. Craig’s article: (thanks to Eric of Ratio Christi OSU)

Michael Goulder (Atheist NT Prof. at Birmingham) “…it goes back at least to what Paul was taught when he was converted, a couple of years after the crucifixion.” [“The Baseless Fabric of a Vision,” in Gavin D’Costa, editor, Resurrection Reconsidered (Oxford, 1996), 48.]

Gerd Lüdemann (Atheist Prof of NT at Göttingen): “…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.” [The Resurrection of Jesus, trans. by Bowden (Fortress, 1994), 171-72.]

Robert Funk (Non-Christian scholar, founder of the Jesus Seminar): “…The conviction that Jesus had risen from the dead had already taken root by the time Paul was converted about 33 C.E. On the assumption that Jesus died about 30 C.E., the time for development was thus two or three years at most.” [Roy W. Hoover, and the Jesus Seminar, The Acts of Jesus, 466.]

The early pre-Markan burial narrative mentions the empty tomb. This source pre-dates Mark, the earliest gospel. The source has been dated by some scholars to the 40s. For example, the atheist scholar James Crossley dates Mark some time in the 40s. (See the debate below)

The empty tomb story is part of the pre-Markan passion story and is therefore very old. The empty tomb story was probably the end of Mark’s passion source. As Mark is the earliest of our gospels, this source is therefore itself quite old. In fact the commentator R. Pesch contends that it is an incredibly early source. He produces two lines of evidence for this conclusion:

(a) Paul’s account of the Last Supper in 1 Cor. 11:23-5 presupposes the Markan account. Since Paul’s own traditions are themselves very old, the Markan source must be yet older.

(b) The pre-Markan passion story never refers to the high priest by name. It is as when I say “The President is hosting a dinner at the White House” and everyone knows whom I am speaking of because it is the man currently in office. Similarly the pre-Markan passion story refers to the “high priest” as if he were still in power. Since Caiaphas held office from AD 18-37, this means at the latest the pre-Markan source must come from within seven years after Jesus’ death. This source thus goes back to within the first few years of the Jerusalem fellowship and is therefore an ancient and reliable source of historical information.

So we are dealing with very early sources for the empty tomb.

Lack of legendary embellishments

The empty tomb narrative in the gospels lacks legendary embellishments, unlike later 2nd century forgeries that originated outside of Jerusalem.

The eyewitness testimony of the women

This is the evidence that has been the most convincing to skeptics, and to me as well.

The tomb was probably discovered empty by women. To understand this point one has to recall two facts about the role of women in Jewish society.

(a) Woman occupied a low rung on the Jewish social ladder. This is evident in such rabbinic expressions as “Sooner let the words of the law be burnt than delivered to women” and “Happy is he whose children are male, but woe to him whose children are female.”

(b) The testimony of women was regarded as so worthless that they were not even permitted to serve as legal witnesses in a court of law. In light of these facts, how remarkable must it seem that it is women who are the discoverers of Jesus’ empty tomb. Any later legend would certainly have made the male disciples to discover the empty tomb. The fact that women, whose testimony was worthless, rather than men, are the chief witnesses to the empty tomb is most plausibly accounted for by the fact that, like it or not, they were the discoverers of the empty tomb and the gospels accurately record this.

The earliest response from the Jewish high priests assumes the empty tomb

This report from Matthew 28 fulfills the criteria of enemy attestation, although Matthew is not the earliest source we have. Oh, well.

In Matthew 28, we find the Christian attempt to refute the earliest Jewish polemic against the resurrection. That polemic asserted that the disciples stole away the body. The Christians responded to this by reciting the story of the guard at the tomb, and the polemic in turn charged that the guard fell asleep. Now the noteworthy feature of this whole dispute is not the historicity of the guards but rather the presupposition of both parties that the body was missing. The earliest Jewish response to the proclamation of the resurrection was an attempt to explain away the empty tomb. Thus, the evidence of the adversaries of the disciples provides evidence in support of the empty tomb.

Note how careful Craig is not to imply that the guard tradition is historical, because we can’t prove the guard as a “minimal fact”, since it doesn’t pass the standard historical criteria.

See it used in a debate

You can see the arguments made and defended from criticism in this debate with the atheist scholar James Crossley.

This my favorite resurrection debate.

Tim Keller explains basic Christian doctrines to Nick Kristof in the New York Times

Investigation in progress
Investigation in progress

When I saw this New York Times article, and I had to blog about it. Although I am more conservative than Tim Keller on many issues (economics, race issues, intelligent design vs Darwinism), he does a pretty good job of explaining and defending basic Christian doctrines to Nicholas Kristof. Kristof one the secular leftist columnists who writes for the New York Times, which is one the most secular and most leftist media sources.

The format of the article is question and answer, and I’ll choose a few that I really liked. (The questions were all good, by the way)


But let me push back. As you know better than I, the Scriptures themselves indicate that the Resurrection wasn’t so clear cut. Mary Magdalene didn’t initially recognize the risen Jesus, nor did some disciples, and the gospels are fuzzy about Jesus’ literal presence — especially Mark, the first gospel to be written. So if you take these passages as meaning that Jesus literally rose from the dead, why the fuzziness?

I wouldn’t characterize the New Testament descriptions of the risen Jesus as fuzzy. They are very concrete in their details. Yes, Mary doesn’t recognize Jesus at first, but then she does. The two disciples on the road to Emmaus (Luke 24) also don’t recognize Jesus at first. Their experience was analogous to meeting someone you last saw as a child 20 years ago. Many historians have argued that this has the ring of eyewitness authenticity. If you were making up a story about the Resurrection, would you have imagined that Jesus was altered enough to not be identified immediately but not so much that he couldn’t be recognized after a few moments? As for Mark’s gospel, yes, it ends very abruptly without getting to the Resurrection, but most scholars believe that the last part of the book or scroll was lost to us.

Skeptics should consider another surprising aspect of these accounts. Mary Magdalene is named as the first eyewitness of the risen Christ, and other women are mentioned as the earliest eyewitnesses in the other gospels, too. This was a time in which the testimony of women was not admissible evidence in courts because of their low social status. The early pagan critics of Christianity latched on to this and dismissed the Resurrection as the word of “hysterical females.” If the gospel writers were inventing these narratives, they would never have put women in them. So they didn’t invent them.

The Christian Church is pretty much inexplicable if we don’t believe in a physical resurrection. N.T. Wright has argued in “The Resurrection of the Son of God” that it is difficult to come up with any historically plausible alternate explanation for the birth of the Christian movement. It is hard to account for thousands of Jews virtually overnight worshiping a human being as divine when everything about their religion and culture conditioned them to believe that was not only impossible, but deeply heretical. The best explanation for the change was that many hundreds of them had actually seen Jesus with their own eyes.

The part in bold is what distinguishes a person who has studied apologetics from the average Jesus-hollering Bible thumper who cannot speak except in Bible verses. We have too few people who can argue historical analysis (e.g. – the criterion of embarassment) and quote authorities on the historical Jesus (e.g. – N.T. Wright). I really think that we need to start shaming people who argue for Christianity by quoting the Bible, as if non-Christians accept the Bible without any kind of historical analysis.

Here’s another:

What I admire most about Christianity is the amazing good work it inspires people to do around the world. But I’m troubled by the evangelical notion that people go to heaven only if they have a direct relationship with Jesus. Doesn’t that imply that billions of people — Buddhists, Jews, Muslims, Hindus — are consigned to hell because they grew up in non-Christian families around the world? That Gandhi is in hell?

The Bible makes categorical statements that you can’t be saved except through faith in Jesus (John 14:6; Acts 4:11-12). I’m very sympathetic to your concerns, however, because this seems so exclusive and unfair. There are many views of this issue, so my thoughts on this cannot be considered the Christian response. But here they are:

You imply that really good people (e.g., Gandhi) should also be saved, not just Christians. The problem is that Christians do not believe anyone can be saved by being good. If you don’t come to God through faith in what Christ has done, you would be approaching on the basis of your own goodness. This would, ironically, actually be more exclusive and unfair, since so often those that we tend to think of as “bad” — the abusers, the haters, the feckless and selfish — have themselves often had abusive and brutal backgrounds.

Christians believe that it is those who admit their weakness and need for a savior who get salvation. If access to God is through the grace of Jesus, then anyone can receive eternal life instantly. This is why “born again” Christianity will always give hope and spread among the “wretched of the earth.”

I can imagine someone saying, “Well, why can’t God just accept everyone — universal salvation?” Then you create a different problem with fairness. It means God wouldn’t really care about injustice and evil.

There is still the question of fairness regarding people who have grown up away from any real exposure to Christianity. The Bible is clear about two things — that salvation must be through grace and faith in Christ, and that God is always fair and just in all his dealings. What it doesn’t directly tell us is exactly how both of those things can be true together. I don’t think it is insurmountable. Just because I can’t see a way doesn’t prove there cannot be any such way. If we have a God big enough to deserve being called God, then we have a God big enough to reconcile both justice and love.

As you can see from the article, Christians can and should prepare themselves to answer these basic questions, because there are a lot of people on the secular left who can’t find anyone who can answer them. We lose a lot of young people because we focus too much on feeling good and being liked, not enough on giving other people’s questions the respect they deserve. Keller quotes historians like Wright and philosophers like Plantinga. He defends the Bible verses he cites using the criteria of embarrassment. He defends the existence of God by appealing the creation (Big Bang cosmology) and design of the universe (cosmic fine-tuning). If questioned, I know from his writings that Keller is able to put scientific meat on his assertions. It is very important that Christians understand that Christianity is a religion that from the beginning was started by a man who appealed to evidence (miracles) to ground his claims.

As you can see from Keller’s responses, there is a lot more to defending the faith than simply quoting the Bible as if non-Christians all believed it. Some pastors do that – citing the Bible as if just saying the words will have a magical effect on people’s views. I call this the “magic words” approach to apologetics, and it’s not Biblical. I think the pastors who do this (Al Mohler, Russell Moore, etc.) have been influenced by Mormon epistemology. The right way to defend the faith is to put more effort into it – crafting intelligent responses that are persuasive and effective with your intended audience.

William Lane Craig lectures on radical skepticism and the historical Jesus

A conflict of worldviews
A conflict of worldviews

Brian Auten at Apologetics 315 posted a lecture by William Lane Craig on the historical Jesus.

In his post, Brian doesn’t really say much about where or when the lecture was recorded. But I can tell you! This lecture has a special meaning for me because when I was just learning about apologetics, this was one of the first lectures I ordered. The lecture was delivered in 1996 at Southeastern Baptist Theological Seminary as part of the distinguished Carver-Barnes Lecture Series. The title was “Re-Discovering the Historical Jesus”. Hearing this again (I lent mine away and never got it back) was a real treat for me.

The MP3 file is here.

And here is a summary I made so you can follow along as you listen.

Lecture 1: the pre-suppositions of the Jesus Seminar
– the origins of the radically skeptical “Jesus Seminar” group
– what does the Jesus Seminar believe about Jesus?
– what is a pre-supposition?
– how do pre-suppositions affect the study of history?
– the Jesus Seminar’s pre-supposition of naturalism (atheism)
– the Jesus Seminar’s pre-supposition that the NT gospels are late
– the Jesus Seminar’s pre-supposition of political correctness
– does the Jesus Seminar represent the consensus of NT scholars?

Lecture 2A: are the NT gospels historically reliable?
– should the gospels be assumed to be reliable or unreliable
– argument #1: insufficient time from events to written record
– argument #2: gospels contain very little legendary material
– argument #3: Jewish culture was good at oral transmission
– argument #4: eyewitness correction and apostolic supervision
– argument #5: the gospels are reliable where they can be tested
– #1: legendary elements only appear 1-2 generations after events
– but gospels were written within the lifetimes of the eyewitnesses
– sources for the gospels are even earlier, e.g. – 1 Cor 15:3-8
– on the other hand, the apocryphal gospels do contain legends
– #5: gospels are confirmed by history and archaeology were possible
– Luke includes details showing that he traveled with eyewitness Paul

Lecture 2B: the self-understanding of Jesus
– how early and reliable is believe in Jesus’ divinity
– it would be hard to get monotheistic Jews to think Jesus was divine
– the only way this belief could have emerged is if Jesus taught it
– parable of the wicked tennants and vineyard – Jesus’ self-understanding
– passage about no one knowing the father except the son, etc.
– passage about not knowing the date of his second coming
– the healings and exorcisms are well-attested and skeptics grant them

Lecture 2C: the trial and crucifixion of Jesus
– crucifixion is well-attested inside and outside the New Testament
– even the Jesus Seminar considers this an indisputable fact about Jesus
– Jesus was crucified for blasphemy – i.e. claiming to be divine

Lecture 2D: the minimal facts case for the resurrection
– minimal fact #1: the burial in a known location
– minimal fact #2: the empty tomb
– minimal fact #3: the appearances to individuals and groups
– minimal fact #4: the early belief that Jesus was resurrected
– the majority of scholars, including skeptics, accept the minimal facts
– naturalistic explanations are not able to account for these facts

There is a very noisy weird person in the audience who keeps shouting his approval. This lecture is almost identical to a lecture that Craig gave for Stand to Reason’s Masters Series, on the pre-suppositions of the Jesus Seminar. There is no Q&A in this lecture, but there is Q&A in the STR version.