Tag Archives: N. T. Wright

Polemics

Assessing Bart Ehrman’s case against the resurrection of Jesus

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Let’s start by listing some of Bart’s debates, and then we can take a look at his argument.

Bart Ehrman’s debates

  1. William Lane Craig vs. Bart Ehrman. The full transcript of the debate is here, so you can follow along with the video.
  2. Mike Licona’s first debate with Ehrman (audio, video).
  3. Ehrman’s debate with Peter Williams on the UK-based Unbelievable radio show.
  4. Ehrman’s debate with Dan Wallace
  5. Ehrman’s second debate with Licona can be ordered here for $10. Review is here.

Here’s William Lane Craig’s opening speech against Bart: (in 12 parts)

Part 1 of 12:

Part 2 of 12:

Bart’s argument

Bart Ehrman has a standard case based on 1) manuscript variants and 2) David Hume’s argument against miracles. Basically, he says that because the massive number of manuscripts contains a massive number of minor disagreements (see below), that the Bible cannot be trusted and therefore we can’t know whether Jesus rose bodily from the dead.

In Ehrman’s debate with Peter Williams on the UK-based Unbelievable radio show, and in Ehrman’s debate with Dan Wallace, Ehrman lists the 4 worst problems caused by the invariants:

  1. the woman caught in adultery (John 7:53-8:11) is a late addition not present in the earliest manuscripts
  2. the long ending of Mark (Mark 16:9-20) is a late addition not present in the earliest manuscripts
  3. Jesus was angry and not compassionate when he healed the leper (Mark 1:41)
  4. that Jesus died apart from God, and not by the grace of God (Hebrews 2:9)

I personally dislike that story in 1), because I think a lot of feminized Christians like it because they do not want to have their happiness diminished by moral judgments. They misunderstand this passage to support self-serving moral relativism and postmodern hedonism. Or worse, anti-capital-punishment. Eww.

This Bible verse is a favorite of all the liberal “Christian” women I’ve met. I’ve noticed that they are terrified of moral judgments and they don’t like to have to do anything for God, like study apologetics. I don’t like that. So I say: throw the girly-verse out! If you want a good verse that shows that Jesus liked women, you should be reading the woman at the well story. Or the women witnesses to the empty tomb.

Regarding 2), I like that long ending because it’s more useful from an apologetics standpoint. So I do care about this invariant, and I just don’t use that ending when I debate. For 3), I prefer angry Jesus to compassionate Jesus. And for 4) I really don’t care. It’s Hebrews! It’s not like it’s Mark or 1 Corinthians 15.

Ehrman’s argument against miracles is really just David Hume’s argument against miracles, which even non-Christian scholars, like John Earman, have defeated at the highest level here:

So, one can easily see that Bart Ehrman’s case is silly and amounts to nothing in a formal debate on the resurrection. If you want to understand why he is selling so many books, just like Dan Brown, you need to understand that people want space to invent a Jesus that they like. Bart gives them that space by fueling their skepticism of traditional Christianity.

Responding to Bart Ehrman with the minimal facts

Bart seems to be under the misapprehension that Christians argue for the resurrection by assuming the whole Bible is inspired. But we don’t. We use a minimal facts case where each fact had to pass a battery of standard historical tests for the genre of historical biography.

We come up with a list of minimal facts like this list:

  • the burial narrative
  • the empty tomb
  • the appearances
  • the early belief in a bodily resurrection

We argue that the bodily resurrection is the best explanation of these facts, and we refute all naturalistic explanations of these minimal facts like these:

  • Jesus wasn’t really dead
  • Someone stole the body
  • The appearances were hallucinations

One other thing that may be of interest is British scholar N.T. Wright’s case for the resurrection, based on the changes introduced in the belief and practice of the first Jewish converts to Christianity.

Further study

For further study of Licona and Ehrman, I would recommend the book “The Case for the Resurrection of Jesus”, by Gary Habermas and Mike Licona on the resurrection, which is the best introductory book you can get on how to argue the minimal facts case.

If you like Lee Strobel’s interviewing style, then you can’t go wrong with this book, “The Case for the Real Jesus” and his earlier book “The Case for Christ”. All the Lee Strobel books are excellent, the best books that a beginner can get – the ground floor of apologetics, so to speak.

If you prefer books featuring debates between opposing scholars, check out William Lane Craig against Gerd Ludemann here, (audio of their re-match is here), William Lane Craig against John Dominic Crossan here, (audio of the debate is here), or N. T. Wright against John Dominic Crossan here, (audio of the debate only is here).

Gary Habermas, (has dual doctorates from Oxford and Michigan State) is also a good source.

He debates a Duke University professor here: (one of my favorites)

Two Views on the Resurrection: Dialog with Dr. Joel Marcus, Professor of New Testament and Christian Origins at Duke University Divinity School
PART I (8MB) :|: PART II (8MB) :|: PART III (8MB) [MP3 files]

And he responds to Dan Brown’s fictional novels here:

Cracking the Da Vinci Code
PART I (8MB) :|: PART II (8MB) :|: PART III (5MB) :|: PART IV (5MB) [MP3 files]
Lecture given at the 4th Annual Worldview Apologetics Conference
April 21-22, 2006, Seattle, Washington

Polemics

Gary Habermas explains the earliest source of resurrection facts

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UPDATE: Welcome, visitors from Free Canuckistan! Did you know that Binks is a web elf? It’s true!

UPDATE: Western Experience has video of Gary Habermas in action here.

UPDATE: Welcome, visitors from Stand to Reason! Thanks for the link, Melinda!

Do you just skim right over 1 Corinthians 15:3-7 when you read your Bible? Did you know that this passage is the best passage in the entire Bible when it comes to defending the resurrection? Let’s take a look at a lecture where historian Gary Habermas explains the importance of 1 Corinthians 15:3-7 for defending the bodily resurrection of Jesus as a historical event.

Recall that there are certain criteria for deciding what passages of the New Testament writings are historically reliable. Here is a great article from Gary Habermas that explains all of the criteria. Below, I’ll list some of the criteria from that article.

Early attestation

Early sources include: 1) 7 of the 13 Pauline books that are unanimously accepted as being authored by Paul, 2) the “Q” passages which are shared by Matthew and Luke, but that are not in Mark, and 3) certain short creedal passages from the book of Acts. The 7 reliable Pauline epistles are Romans, 1 Corinthians, 2 Corinthians, Philipians, 1 Thessalonians, Galatians and Philemon.

Habermas writes:

With regard to the historical Jesus, any material between 30 and 50 AD would be exemplary, a time period highly preferred by scholars like those in the Jesus Seminar.

Reports from such an early date would actually predate the written Gospels. A famous example is the list of Jesus’ resurrection appearances supplied by Paul in 1 Corinthians 15:3-8. Most critical scholars think that Paul’s reception of at least the material on which this early creedal statement is based is dated to the 30s AD. Other examples are supplied by the brief creedal statements that many scholars find embedded within the Book of Acts, which Gerald O’Collins dates to the 30s AD. From the so-called “Q” material in the first and third Gospels, another instance is the statement of high Christology found in Matthew 11:27/Luke 10:22. Further, Paul’s earliest epistles date from the 50s AD.

Eyewitness testimony

Habermas writes:

Whenever these early sources are also derived from eyewitnesses who actually participated in some of the events, this provides one of the strongest evidences possible. Historian David Hackett Fischer dubs this “the rule of immediacy” and terms it “the best relevant evidence.” When scholars have ancient sources that are both very early and based on eyewitness testimony, they have a combination that is very difficult to dismiss.

In our previous example, one reason critical scholars take Paul’s testimony so seriously is that his writings provide both a very early date as well as eyewitness testimony to what Paul believed was a resurrection appearance of Jesus. This is even conceded by atheist scholar Michael Martin. Other crucial instances would concern any eyewitness testimony that can be located in the Gospel accounts.

Multiple attestation

Habermas writes:

Independent attestation of a report by more than one source is another chief indication that that a particular claim may be factual. Ancient historian Paul Maier asserts that: “Many facts from antiquity rest on just one ancient source, while two or three sources in agreement generally render the fact unimpeachable.” The Jesus Seminar emphasizes items “attested in two or more independent sources.”

Several important examples might be provided. Of the five sources often recognized in the Gospel accounts, Jesus’ miracles are reported in all five, with some specific occurrences reported in more than one. Jesus’ crucial “Son of Man” sayings are also attested in all five Gospel sources. And the empty tomb is reported in at least three, if not four, of these Gospel sources. This helps to understand why these items are taken so seriously by contemporary critical scholars.

Timeline of New Testament sources

You can only use the data that pass these criteria when you are constructing historical hypotheses in a debate setting. But the passage of 1 Corinthians 15:3-7 is special, because it has the markings on an ancient creed. As Habermas explains, Paul received this creed within five years of the crucifixion. Paul verified this creed twice with eyewitnesses, Peter, John and James, in Galatians 1:11-24 and Galatians 2:1-10.

So, let’s set the date of Jesus’ death as being 30 AD. Then ask the question: what sources are closest to the event? We need to have multiple early sources in order to be able to surface minimal facts that can be used when debating skeptics and atheists. Here’s the timeline, using the absolute latest possible dates for the sources:

  • 30 A.D.: Jesus is crucified. (+0)
  • 31 A.D.: The early creed originates around this time
  • 35 A.D.: Paul receives the early creed from Peter, John and James in Jerusalem
  • 55 A.D.: 1 Corinthians (+25)
  • 70 A.D. Mark (+40)
  • 80 A.D. Matthew (+50)
  • 85 A.D. Luke (+55)
  • 95 A.D. John (+65)

My preferred dates on the gospels are at least 5 years ealier than the skeptical dates. So, your earliest source for minimal facts about the resurrection is 1 Corinthians 15:3-7. I explained before how to leverage the facts in 1 Cor 15, and other minimal facts, into a case for the resurrection.

Personal application

You really need to be able to talk to your friends and co-workers about the resurrection. That is our obligation as Christians. When you talk to non-Christians, you cannot use the entire Bible on faith. Your opponent is not going to allow you to use the entire text as a source because they don’t assume that it is inerrant. You need to argue from minimal facts that pass the standard historical criteria.

So, you need to learn how to explain how scholars extract the minimal facts from the Biblical sources. You need to list the criteria, explain why they are generally accepted, and then apply them. You need to know the dates and authors of the New Testament writings. You need to know which passages are considered to be minimal facts. And then you can make you case on those facts.

I think the most promising strategy is to argue from a supernatural creator and designer, using some recent scientific discoveries, and then go on from there to historical concerns once the existence of a deistic God has been firmly established.

Further study

First, listen to the 30-minute lecture delivered at California Polytechnic State University in 2008 by Gary Habermas, on 1 Corinthians 15:3-7. Then, check out N.T. Wright’s case for the resurrection. Then listen to this lecture delivered at California State University in 2005 by William Lane Craig, on arguing from the minimal facts.

And finally, you can check out some debates on the resurrection. I recommend the debate between William Lane Craig and Roy Hoover. But it is important to read the N.T. Wright’s case for the resurrection first! There is a cross-examination section in the debate, so if you’re into that, as I am, then get your fix here.

Polemics

How every Christian can learn to explain the resurrection of Jesus to others

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Basically, as a Christian, I think we, myself included, all ought to be able to show that there is a case for the resurrection on historical grounds. Even if Christians know that the resurrection is true by the inner testimony of the Holy Spirit, you cannot use that when persuading and defending it to other people. So you have to make a case using the available evidence and the normal rules of historical investigation. You can’t assume the Bible is inerrant with your co-workers and you can’t focus on Christian-ese or peripheral issues, either. So how can you do it?

Part A: Historical methods

The way I normally start is with the standard rules used by all scholars who analyze ancient biographies. Basically, there is a list of criteria that scholars across the spectrum use for deciding which parts of ancient literary sources are more likely to be true. It’s amazing when you see debates on this because both sides basically agree on the methodology.

And, if you apply the methodology carefully, then both sides actually agree on what facts in the biographies are authentic. I am talking about agreement on authentic facts by atheists and fundamentalists alike!

Here are some of the rules used for analyzing ancient biographies:

1) multiple attestation – if the fact about X is asserted by two or more
sources, then the fact is likely authentic.

2) dissimilarity – if a teaching of X is different from popular teachings
and concepts of that time and place, it is likely authentic.

3) embarassment – if a fact is embarassing to X or X’s community or the
writers of the biography of X, then it is likely authentic.

4) enemy attestation – if a fact about X is corroborated by enemies of X,
or X’s community, then that fact is likely to be authentic.

5) early attestation – if a fact about X is in an early source, then that fact
is likely to be authentic.

And there are others.

So, if you want to talk about the resurrection at work without being laughed at or fired, you can use these criteria to identify historical facts.

Part B: Minimal facts

Using the historical methods above, you won’t be able to recover MOST of what the New Testament writings say about Jesus. For example, the guard at the tomb is only in Matthew, so you cannot use that as a minimal fact. And John is a pretty late gospel, so most of that can’t be used. So what parts can be used?

Well, here is William Lane Craig’s list of facts:

1) the empty tomb
2) the appearances experienced by various people, including Paul
3) early belief in the resurrection emerged in Jerusalem

And, here is Gary Habermas’ list of facts:

1) death by crucifixion
2) early belief in resurrection
3) appearances experienced by disciples
4) Paul’s appearance and change of heart
5) James’s (Jesus’ brother) change of heart
6) the empty tomb

Probably the most celebrated defender of the resurrection writing today is N. T. Wright. He makes a bit of a different case where he asks what sort of historical occurrence would be adequate to explain the changes in theology and practice that occurred when 1st century Jews in Jerusalem became Christians. His argument is that the changes (“mutations”) require a historical resurrection. Here is Wright’s list:

1) the empty tomb
2) the appearances to various people
and 7 mutations (changes) in the way that early Christians changed
their views of the meaning and centrality of the Jewish doctrines of
the Messiah, resurrection, eschatology, etc.

You’ll be surprised to know that few of these facts are disputed by atheistic historians like Gerd Ludemann, Marcus Borg and John Dominic Crossan. The only one that’s sometimes disputed is the empty tomb, but some guys will give it to you. I just read N.T. Wright’s debate against John Dominic Crossan, who is on the far-left fringe. He gave up the appearances AND said he was “OK” with the empty tomb.

So, once you apply the historical criteria, and you hammer out your list of facts, what comes next?

Part C: Inference to the best explanation

Once you have the list of facts, you need to explain why the hypothesis that God raised Jesus from the dead is the best explanation for the facts. This is done by showing that the hypothesis is consistent with all of the available data.

The atheist is likely to jump in at this point with an alternative explanation of the facts. Their explanations will not involve any miracles – instead, they try to account for the facts by proposing a naturalistic hypothesis. Here is a list of a few together with my defense against them.

1) Jesus wasn’t really dead
– crucifixion is lethal and you can’t fake being dead
– this doesn’t explain the early belief in the resurrection, since
a half-dead Jesus would not inspire a belief in the resurrection

2) Jesus’ disciples moved the body and lied about it
– it doesn’t explain the appearance to Paul, etc.
– it doesn’t explain why the early church was willing to be persecuted

3) The Jews moved the body and lied about it
– they had no interest in helping a rival sect
– it doesn’t explain the appearance to Paul, etc.

4) The Romans moved the body and lied about it
– they had no interest in helping a trouble-making sect
– it doesn’t explain the appearance to Paul, etc.

5) Somebody else moved the body
– it doesn’t explain the appearance to Paul, etc.
– there is no evidence to support the claim

6) The early church hallucinated the appearances
– group hallucinations are impossible
– it doesn’t explain the empty tomb
– it doesn’t explain the theological mutations about “resurrection”, since seeing a ghost does not imply a bodily resurrection

Etc.

Keep in mind that when judging explanations, the simplest explanation is usually the best. If a skeptic has to join together multiple hypotheses, then this weakens the appeal of their explanation, because it’s “ad-hoc”.

I wrote another post on the resurrection here, with some links to debates.  Here is a list of the virtually indisputable facts about Jesus, from respected, skeptical, non-Christian scholars like Norman Perrin and E. P. Sanders. More debates are here.

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