Hi everyone, this is a short video my ministry put together on the evidence for the Resurrection. I hope you enjoy it and be sure to share it. Thanks, Julian.
Recently I was reading through the May/June 2018 edition of the Foreign Policy magazine Foreign Affairs. Although my professional background is in the pastorate and not in statecraft, I have always felt that every servant of the church should have a firm grasp of the current issues of our day. I am particularly interested in how theology, politics, and foreign policy intersect. I suspect that many people who work in the field of foreign policy might be surprised at how much their assumptions have been shaped by philosophies whose underpinnings are grounded in ancient Western theological concepts. Indeed, most people who work in the foreign policy establishment of the western world would affirm that people have certain human rights and that government policy should take into account the well-being of the people they serve. The Western foreign policy establishment tends to assume that people have human rights because all people have worth and dignity. This belief in turn stems from the Judeo-Christian principle that all people are made in the “image of God” and thus their lives have objective value and worth. Many people in modern Western culture fail to recognize the Judeo-Christian foundation of much of our thought, but it’s influence is undeniable.
In the May/June 2018 edition of Foreign Affairs, scholars Yascha Mounk and Roberto Stefan Foa argue that the era of democratic ascendancy is over and that the world will increasingly be dominated by wealthy autocracies. Indeed, they note that the total wealth of autocracies already outweighs that of democracies. Their premise is a simple one, when the western democracies enjoyed unprecedented wealth and good governance it was no suprise that they dominated world affairs. It is also not surprising that much of the developing world aspired to follow their example. Now democratic societies increasingly suffer from inneffective governance and a lack of unity. Some are witnessing profound domestic strife. Government institutions are ineffective and show signs of marked strain. Many Western democracies are plagued by slow economic growth. On the other hand, many autocratic governments have embraced the economic models of the West while rejecting it’s societal distinctives. Have societies like China proven that economic freedom and autocracy can coexist, and even thrive together? Is their system the wave of the future? Should the West embrace such a way of life?
Some have argued that wealthy autocracies are the way of the future. They have also argued that autocracies are now proving that they can provide a high standard of living to their people without the problems often associated with unruly democracies. However, we must then ask the question, should a society be judged solely upon it’s ability to provide economic prosperity to it’s people? Even if autocracies prove they can produce more wealth than democratic ones, should we accept such a way of life for this reason alone? I am convinced that if Western democracies want to rediscover their vitality and provide a compelling vision for the world they must rediscover their heritage. They must demonstrate that life is not simply about accumulating things. Is life really worth living if you are supremely wealthy but can’t practice your religous beliefs without fear of reprisal? Autocracies may indeed be demonstrating that they can provide a high standard of living for their people, but they do so at a high cost to the human soul.
People in the West must demonstrate that there is a difference between a good society and merely an efficient society. It is time for the West to demonstrate that it’s values are not mere social constructs but are in fact grounded in the mind and heart of a benevolent creator God. Furthermore, due to their grounding in God, they are not merely “Western” ideas but are for all people. Only then will the West have a truly robust and consistent response to autocracies who can provide great economic benefits to their people, but often ignore their God-given human rights. Western democracies have their flaws to be sure. We often exhibit moral blindspots when it comes to abortion, euthansia, and issues related to cloning. However, it is also undeniable that Western ideals have proven beneficial to the world many times over. The West’s emphasis on human rights, which have lead to improvements in education, healthcare, and poverty reduction the world over, are to be celebrated. The West must remember that what we believe about the divine affects how we see everything else. The resources for a Western renaissance are available but we must look to our past. We must remember the spiritual underpinnings that made us great. We must remember that people deserve to be treated a certain way because they are made in the image of a loving God. Only then will the West truly regain it’s greatness and moral influence.
Hi everyone, what you are about to read is an excerpt from a book I am currently writing that should be finished near the end of the year. I hope you enjoy reading it.
In August of 2014 I could finally hang on my office wall a little certificate that read that I had been “ordained to the Gospel Ministry at Rincon Baptist Temple.” However, I could not help but feel a little hypocritical. Here I was sitting in my office at the Baptist Church that had ordained me, and where I was serving as a Pastor, and I doubted whether God even existed! There was a part of me that desperately wanted to share what I was experiencing with others, but I thought I would inspire little confidence in the people I was leading if I shared what I was going through. Maybe this wasn’t right, but I simply didn’t want my doubts to poison other people’s faith. So, I turned to my books and the internet to find the answers to my questions.
It did not take me long to find out that there are a lot of opinions out there about whether God really exists or not! I was not surprised about the fact that there were many intelligent people out there defending the idea that God does not exist. Indeed, I earned my bachelor’s degree at a State University where many of my professors were atheists or agnostics, so this did not really surprise me. What did surprise me were the number of intelligent Christian people out there who were making eloquent arguments for the existence of God.
To make a long story short, even though I came to admire (and still do) the intelligence and the accomplishments of those who were defending the idea that God does not exist, I ultimately found the arguments for Theism (the idea that God exists) more plausible. Now, if I were to present all the arguments in favor of God’s existence exhaustively then this book would be very long (and probably a little boring) so I am just going to present the “Moral Argument” for God’s existence because it is the argument that I personally found the most compelling when conducting my research.
Probably my first exposure to the “Moral Argument” for God’s existence came through reading C.S Lewis’s Mere Christianity. In his book, Lewis argues that every society both past and present has some understanding of right and wrong. Lewis wisely notes in Mere Christianity that codes of morality from different cultures can often differ substantially in terms of their details and emphases, but they often share many important similarities as well. To demonstrate his point Lewis argues thusly
I know that some people say the idea of a Law of Nature or decent behavior known to all men is unsound, because different civilizations and different ages have had quite different moralities. But this is not true. There have been differences between their moralities, but these have never amounted to anything like a total difference. If anyone will take the trouble to compare the moral teaching of, say, the ancient Egyptians, Babylonians, Hindus, Chinese, Greeks and Romans, what will really strike him will be how very like they are to each other and our own…Think of a country where people were admired for running away in battle, or where a man felt proud of double-crossing all the people who had been kindest to him. You might just as well try to imagine a country where two and two make five.
To illustrate Lewis’s point from another angle, you would be hard pressed to find someone who would argue that the events of the Holocaust were morally right. Sure, you might find the odd (and gravely mistaken) person who denies that the Holocaust took place, but we would rightly conclude that the person who tries to defend the atrocities of the Holocaust, many of which were perpetrated against helpless and innocent children, is grossly morally deficient. The evidence from history and the study of other cultures, and perhaps more importantly, our own experience, seems to point to the fact that some things are objectively morally right, and some things are objectively morally wrong. Regardless of where we come from there seems to be within human beings a near universal sense inside of us that certain things are so cruel and so unloving that no sane person should ever consider doing them. This fact has lead many people, including myself, to ask this important question. Why? Why is it that human beings from many different cultures and backgrounds, unless they are morally deficient, sense that certain things are morally right, and certain things are morally wrong?
Lewis’s answer to this question is that the existence of moral values in every culture imply the existence of a transcendent moral law giver. Namely, God. I am inclined to agree with Lewis on this point. Indeed, the Christian faith teaches that all human beings are made in “God’s image.” This idea expresses that like God, people can reason, be creative, and make moral judgements. Human beings can intuit the difference between right and wrong (albeit often imperfectly) because God has designed us to. God has given people a conscience.
 Lewis, Mere Christianity, 19.
First Peter 3:15 says “But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect (NIV)”. Ever since the Pilgrims set out for the New World in 1620 in search of religious freedom, the Christian faith has played an integral role in shaping American culture. For many, the Christian faith was a stabilizing and positive influence in society. However, with the rise of secularism in the United States as well as the broader western world, many people increasingly look at the Christian faith with a skeptical, even hostile attitude. Will it be said of us that we as believers responded to this challenge with composure and grace, or that we shrank when skeptics asked the tough questions?
Many Christians live in fear of someone asking them a question such as: Why do you believe in God? Why do you call Jesus your Savior? Why is attending Church services so important to you? While we should always be ready to admit that we don’t have all the answers, we should also be equally confident of the fact that we serve a God who does. In James 1:5 we are given the promise that if we pray and ask God for wisdom he will give us the wisdom we so desire. Thus, we should always remember that before we set out to gather knowledge, we must first ask for wisdom from God. Only then will we know how to wisely apply the knowledge we gain from study and reflection.
Christians should receive a boost of confidence from the fact that the tradition we are a part of is filled with intellectual and spiritual giants. Indeed, great thinkers today still mine the words of Augustine, Anselm, Calvin, and of course, Jesus of Nazareth, for insight on topics as diverse as ethics, philosophy, history, and theology. Indeed, these thinkers ably defended the faith on intellectual grounds in the face of questions from skeptics from many different backgrounds. Leaning heavily on the thinking of the Apostle Paul in Romans 1, Christian apologists have often pointed out that the order and beauty of the universe points to the existence of a wise, master creator. Indeed, Psalm 19:1 proclaims “The heavens declare the glory of God (NIV)” Furthermore, the very existence of the disciples’ faith after Jesus’ crucifixion points to the truth that they actually saw their Savior resurrected on the third day. These are just a few of the arguments that have been put forth in favor of the reasonableness of our faith.
It should be noted that 1st Peter 3:15 is just as concerned with the spirit in which we defend our faith as well as the reasons we suggest for why we think our faith to be true. Christians are to be people who show love to all persons, in all situations. Indeed, the command to love our neighbor is given without qualification. When we share our faith with others we should always take care to be fair and respectful to those who disagree with us.
Perhaps it is only fitting that I should save what I believe to be the most important aspect of sharing one’s faith for last. While I do think Christians should be both intellectually and emotionally fit witnesses for the faith I think it is perhaps eminently more important, and probably more persuasive, for Christians to be ready to share at a moment’s notice what God has accomplished in their lives personally. Oftentimes, people will be more impressed by someone’s account of how God brought them through a battle with cancer, or how God healed them from bitterness and resentment towards a person who wounded them earlier in life. We should also be ready to share our testimony of how Jesus Christ drew us unto himself and brought us out of darkness into his marvelous light. All the knowledge and eloquence this world has to offer fare poorly when placed in juxtaposition with how God can transform people for the better. Indeed, this must be the most effective evidence for the truth and vitality of what we believe.
1st Corinthians 15:12-19 But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? If there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, our preaching is useless and so is your faith. More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are of all people most to be pitied.
I must say that I have always been intrigued by the Apostle Paul’s candor in this passage. Paul does not hedge his bets on the doctrine of the Resurrection of Jesus Christ, and indeed he unapologetically states that if Jesus did not rise from the dead, then all he has preached, all he has believed in, and all the hope he has placed in a future of eternal life, is futile and meaningless. If Jesus Christ did not rise, human beings are sure to sin continually and only suffering and death awaits us in the end. For Paul, if the Resurrection of Jesus is a myth then the whole structure of the Christian faith collapses. No Resurrection-No Christian faith! Paul’s candor about the importance of the Resurrection leads me to conclude several things. Things that I believe still have great import for us today…
- Without the Resurrection of Jesus, man’s age-old quest for immortality must begin again. Let’s get very real for a moment here. If Jesus was crucified by the Romans (a punishment experienced by thousands of rebels against the Roman regime) and was laid in a tomb to never rise again, then Jesus of Nazareth was perhaps a great moral teacher in the tradition of the Jewish rabbis of the past, but he was clearly not all that he claimed to be. In John 10:30 Jesus claimed to be the giver of eternal life. If Jesus died, to never rise again thereafter, then what reason do we have to be confident in him for eternal life? Christianity without it’s central offer of eternal life to all those who will believe in Jesus Christ, is a truncated faith robbed of it’s true power and greatness.
- The Resurrection cannot be “mythologized” and still retain its’ power. Some very liberal Christian theologians such as John Shelby Spong and John Dominic Crossan have concluded that the historical evidence is against Jesus Christ rising again in the flesh on the third day. However, in an attempt to salvage the Christian message, they will argue that the Resurrection can be viewed “metaphorically” and that the risen Jesus the early Christians experienced was a subjective one. This line of reasoning has lead to such jarring (and may I say foolish) affirmations such as “I believe in the risen Lord, but not the empty tomb.” Such an understanding will simply not do in Paul’s theology. For the early Christian church, the risen Jesus was someone who could be touched, who could eat with his disciples, who could be experienced just as really as before his crucifixion.
- There is no doctrine more central to the Christian faith than the Resurrection of Jesus. As I stated before, Paul does not hedge his bets on the doctrine of Jesus’s Resurrection. In Paul’s estimation, if Jesus did not rise again then Christianity is deprived of all of its’ truth value. Does Paul ever speak of any other doctrine in quite this manner in the New Testament? Now, let me say that this should not lead us to conclude that all doctrines outside of the Resurrection are not important. Indeed, all Christians ought to believe in the Trinity and the authority of the Holy Scriptures. However, it is undeniable that Paul thought that the doctrine of the Resurrection held a unique and central place in the corpus of Christian doctrine.
As I write this “Resurrection Reflection” for Easter 2018, the Apostle Paul reminds me of the centrality, the wonder, and the beauty of the Resurrection of Jesus. I am reminded of the historical evidence for Jesus’ Resurrection. I am reminded of the fact that his disciples were willing to give their lives for the cause of Jesus. Is it rational to conclude that they would die for a “metaphorical” Jesus, a product of their own imaginations? Perhaps most of all I am given comfort and joy because I know that my redeemer lives and because of that eternal life is sure. Thus I say, this Easter 2018, with the Christians of the past: He is Risen, He is Risen Indeed!
Just a little something to think about as we prepare for the Lord’s Day tomorrow. Blessings, Julian Pace.
Even the casual observer of the worldwide Christian church would conclude that on many issues of theology, spirituality, and practice Christians disagree, sometimes markedly so. However, this same observer would be remiss if they were to conclude as well that Christians are not united by anything at all. Indeed, whether Roman Catholic, Eastern Orthodox, Oriental Orthodox or Protestant all would affirm certain doctrines as essential to the faith: The Trinity, Jesus as true God and true man, and of course the Resurrection of Jesus. Of these doctrines, perhaps none is more essential to the faith than that of the Resurrection. Indeed, if Jesus of Nazareth is dead today than the other doctrines just mentioned are mere fantasies. While the doctrine of the Resurrection has come under heated assault almost since its’ first proclamation, the good news for the Christian is that the historical foundation for this doctrine is strong. Indeed, it will be the purpose of this article to demonstrate that the Resurrection is supported by multiple lines of historical evidence and that there is no need for the Christian to have anything less than full confidence in this event’s reality.
The truth of the Resurrection has been defended by a number of intelligent and informed Christian scholars such as William Lane Craig, Gary Habermas, N.T Wright, and Wolfhart Pannenberg. Many lines of evidence have been suggested by these scholars as supporting the factuality of Jesus’ Resurrection. In this article, I will focus only on three. First, it will be shown that the vast majority of New Testament scholars affirm that Jesus existed historically and died by crucifixion sometime in the early first century. Second, it will be shown that Jesus was probably given an honorable burial by Joseph of Arimathea and that the tomb he was interred in was found empty by his followers. Third, it will be shown that the early Christians almost certainly had veridical experiences of the Risen Lord.
It should first be noted that almost no professional historian of antiquity nor New Testament scholar rejects that Jesus of Nazareth existed historically and was crucified sometime in the early first century. Indeed, the much-celebrated New Testament Scholar Bart Ehrman, who by the way is no friend of orthodox Christianity, has this to say on the matter
Despite the enormous range of opinion, there are several points on which virtually all scholars of antiquity agree. Jesus was a Jewish man, known to be a preacher and teacher, who was crucified (a Roman form of execution) in Jerusalem during the reign of the Roman emperor Tiberius, when Pontius Pilate was the governor of Judea
Now, it is not the position of this article that because the vast majority of scholars accept Jesus’ existence and crucifixion then it is therefore necessarily true. However, the fact that there is almost no debate on these issues in the academy does speak well for the quality of the evidence that undergirds these two important facts about Jesus of Nazareth.
The fact of Jesus of Nazareth’s existence and crucifixion are further buttressed by the fact that a strong case can be made for the basic historical reliability of the Gospels in our New Testament. Indeed, it should be noted that E.P. Sanders, a scholar who is no conservative, in his acclaimed book The Historical Figure of Jesus makes a cogent and balanced case for the Gospels being correct on at least the important details of Jesus’ life. Interestingly, Sanders still affirms their basic historical veracity despite the fact that he is quite willing to admit that the Gospels have a number of historical and methodological problems. Sanders concludes that the Gospels contain enough eyewitness accounts and were written close enough to the lifetime of Jesus for us to consider them reasonably accurate sources for the life of Jesus. Even if one is convinced that the Gospels do contain some historical errors there is simply no reason to conclude that they contain no historically accurate information about Jesus at all. Indeed, all of the Gospels were written within sixty years of Jesus’ lifetime and contain at least some eyewitness testimony. Furthermore, all of them assume Jesus’ existence and all of them record that he was crucified by the Romans. Thus, it can be reasonably stated that skepticism over the basic details of Jesus’ life, such as his existence and crucifixion, is simply unwarranted. Indeed, Bart Ehrman sums up well the weakness of the case that Jesus did not exist historically
The idea that Jesus did not exist is a modern notion. It has no ancient precedents. It was made up in the eighteenth century. One might as well call it a modern myth, the myth of the mythical Jesus
Indeed, the evidence for the basic details of Jesus’ life is simply overwhelming and at this juncture simply irrefutable.
The second line of evidence is more contested within the academy, though perhaps not as greatly as one might assume. Indeed, many fine critical scholars are willing to accept that Jesus of Nazareth was given an honorable burial in a tomb and that said tomb was found empty by his early followers. Indeed, there are a number of good reasons to believe that the empty tomb narrative is basically correct. Noted apologist and scholar William Lane Craig has ably defended the fact that Jesus was given an honorable burial by Joseph of Arimathea in his well-received book Reasonable Faith. Craig is convinced that the burial story recorded in the Gospels is accurate for two reasons. First, Craig demonstrates that the historical detail of Jesus being buried by Joseph of Arimathea is contained in the Gospel of Mark, this is important as the Gospel of Mark is both an early and independent source for the life of Jesus and thus Craig reasons that the burial account is probably sound. Indeed, at least some scholars are convinced that Mark was written only fifteen years after Jesus’ lifetime, thus greatly increasing the likelihood that it is a reliable source for the life of Jesus. Furthermore, Craig cites the German source critic Rudolf Pesch for further support as Pesch is convinced that the source behind the burial narrative dates to within seven years of Jesus’ lifetime.
Second, Craig is convinced that Jesus was given an honorable burial by Joseph of Arimathea because he thinks it is unlikely that the early Christian community would have invented a story about a member of the Sanhedrin showing such respect for the body, and thereby the person, of Jesus of Nazareth.  Acts 2:23, 36 and 4:10 demonstrate well the animosity the early church held towards the Sanhedrin. Indeed, Acts 2:23 records the Apostle Peter as saying “This Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. (NASB)” The reference to “godless men” by Peter is almost certainly a reference to the Sanhedrin and demonstrates well how poorly the early Christian community viewed this body.
The burial account by Joseph of Arimathea has received some criticism from scholars. Indeed, Bart Ehrman has suggested that the Romans would have had no reason to release Jesus’ body to Joseph of Arimathea. In fact, they preferred to let bodies rot upon the crosses so as to make an example to would be rebels. Furthermore, Ehrman is convinced that Pontius Pilate, being the particularly nasty fellow that he was, would not have released Jesus’ body under any circumstances. There are a number of problems with this argument. First, it simply does not deal with the evidence in favor of the burial narrative specifically enough. To very specific lines of evidence Ehrman responds with an argument that is the equivalent of “this could have possibly happened” which is not a very strong argument. Second, it is not unreasonable to conclude that the Romans may very well have bowed to Jewish pressure and allowed them to remove the bodies of those crucified. Particularly during Passover which was one of their most sacred festivals. Indeed, Josephus notes that Pilate upon entering Jerusalem offended Jewish sensibilities by displaying Roman effigies and standards within the city. After much Jewish agitation, Pilate removed the images. Third, we are privy to at least one example of people being removed from the cross due to the petition of a Jew. This Jew being Josephus when he begged the Emperor Titus to release three of his acquaintances from the cross. Titus acceded to Josephus’ request.  Ehrman is a credible biblical scholar, and his critique should not be dismissed out of hand, but his objections are not strong enough to discount the basic historicity of the burial account of Jesus of Nazareth.
There is also much historical evidence in favor of the early followers of Jesus of Nazareth finding his tomb empty a few days after his death by crucifixion. Interestingly, a study done by Gary Habermas that surveyed the vast majority of the literature pertaining to the study of the Resurrection of Jesus in English, German, and French between 1975 and 2005, showed that an impressive seventy-five percent of scholars who wrote on the subject were convinced that Jesus’ followers found his tomb empty a few days after his death by crucifixion. Again, it should be noted that the argument presented here is not one in favor a majority vote deciding a historical event’s veracity. However, the fact that such a large number of scholars find the evidence in favor of the empty tomb at least credible should cause the skeptic to at least give the matter some consideration.
The discovery of Jesus’ empty tomb is recorded in a number of early sources. Not only is it recorded in the Gospel of Mark but it is also found in 1 Corinthians 15:3-5. The latter passage states
For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures, and that He appeared to Cephas, then to the twelve. (NASB)
Scholarly consensus places the writing of the 1 Corinthians sometime around C.E. 55 which is only about twelve years or so after the lifetime of Jesus. Furthermore, William Lane Craig and Dale Allison are both convinced that the passage Paul quotes here is probably the product of an early Christian writer other than himself. Thus the tradition behind this passage could date to within seven years of Jesus’ lifetime. It should be noted that while the empty tomb is not explicitly mentioned it is strongly implied by the phrase “He was buried.”
Perhaps the most interesting detail of the Markan account of the empty tomb is that the writer of Mark’s Gospel records for us that the first witnesses to the empty tomb were women (Mark 16:1-8). While this does strike us moderns as unusual, this was truly noteworthy in first century Palestine. This is because in Jesus’ day women were not seen as reliable witnesses to an event regardless of the circumstances. If the Apostles created a legend about the tomb being empty it is unlikely that the legend would have recorded that women were the primary witnesses to the empty tomb. The fact that Mark’s Gospel records what was probably a rather embarrassing detail to the early Christian church, greatly increases the likelihood that the account is true.
Several objections to the truth of the empty tomb have been suggested. Perhaps the most popular secular explanations of the empty tomb are the Wrong-Tomb Theory, The Apparent Death Theory, and the Conspiracy Theory. The Wrong-Tomb Theory explains the empty tomb away by asserting that the disciples simply visited the wrong tomb on Easter morning. This explanation is implausible for two reasons. First, if the story of Jesus’ burial by Joseph of Arimathea is true then there is no reason to believe that Jesus’ final resting place was not reasonably well known. Second, it is implausible to suggest that the Sanhedrin would have allowed the early Christian belief in the Resurrection to continue if the correct tomb could have been located and Jesus’ body put on display for all to see that he was truly dead.
Almost no one defends the Apparent Death Theory as an explanation for the empty tomb any longer, though it was embraced by some people, including Friedrich Schleiermacher the great liberal theologian, in the early nineteenth century. This view states that when Jesus was taken from the cross he was not truly dead. Once laid in the tomb Jesus revived and presented himself to his disciples as the Risen Lord. This view is at best deeply problematic for it ignores the fact that the Romans were expert executioners who simply would not have allowed for a mistake of this magnitude. Simply put, no one who endured the entire punishment of crucifixion could have reasonably survived.
The Conspiracy Theory, like the Apparent Death Theory, has fallen on hard times lately and is simply not an explanation that critical scholars take very seriously any longer. This theory states that the early disciples stole Jesus’ body from the tomb and lied about his Resurrection. This view falls apart for the simple reason that it fails to take into account that the early Christians were willing to give their lives for their faith. Indeed, one wonders why a group of disillusioned men who just saw their beloved Rabbi die a terrible death would cook up such a conspiracy when there was so little to gain from doing so. The well-respected New Testament scholar Michael Licona perhaps says it best
The disciples’ willingness to suffer and die for their beliefs indicates that they certainly regarded those beliefs as true. The case is strong that they did not willfully lie about the appearances of the risen Jesus. Liars make poor martyrs. … The apostles died for holding to their own testimony that they had personally seen the risen Jesus.
Indeed, due to the fatal flaws inherent to the Conspiracy Theory, it was only embraced by a few deists in the nineteenth century. Its’ multiple flaws must indeed force us to conclude that a better explanation must be available.
The third and final line of evidence is that there are multiple accounts of many people seeing Jesus of Nazareth alive after his crucifixion. Indeed, the Gospels and the New Testament epistles provide for us multiple early and independent sources that demonstrate that many early Christians were eyewitnesses to the Risen Lord. In 1 Corinthians 15, a source that dates to within at least fifteen years of Jesus’ lifetime, the Apostle Paul mentions that Jesus was seen by “Peter”, “The Apostles”, as well as “five-hundred other Christians.” Interestingly, Paul also mentions that James, the brother of Jesus who at first rejected his claims to messiahship (Mark 3:21), saw Jesus of Nazareth alive after his crucifixion. It is almost certain historically that much of Jesus’ family rejected his ministry prior to his Resurrection as this detail is recorded in Mark which is an early source. Furthermore, it is unlikely that the early Christian church would have invented something so embarrassing. The fact that James later came to believe in Jesus must force us to conclude that some very powerful experience must have made him change his mind about his brother. Indeed, the plethora of evidence has forced the hardly conservative New Testament scholar E.P. Sanders to conclude
That Jesus’ followers (and later Paul) had resurrection experiences is, in my judgement, a fact. What the reality was that gave rise to the experiences I do not know
E.P. Sanders expresses well the opinion of many New Testament scholars. Most are convinced that the early Christians had experiences of some kind that lead them to believe that Jesus was alive. However, whether these experiences were veridical or the product of hallucinations is typically where scholars diverge.
The most common response to the early Christians experiencing the Risen Lord is that they were the victims of hallucinations. However, the problem with this explanation is that early and independent sources affirm that “groups” of people were witnesses to the Risen Lord (1 Corinthians 15) and most Psychologists remain unconvinced that “groups” of people can experience the same hallucination at the same time. Furthermore, we would be justified in remaining skeptical about the truth of Jesus’ Resurrection if only some or even one of his early followers came to the conclusion that he had been resurrected. Indeed, sometimes people convince themselves of falsehoods when under serious emotional and mental pressure. However, the judgement of most New Testament scholars is that very many early Christians were convinced that they had experienced a resurrected Jesus of Nazareth. With these considerations in mind, the Hallucination hypothesis simply does not explain why groups of people were convinced they saw Jesus alive after his crucifixion.
In conclusion, the evidence for the Resurrection of Jesus of Nazareth is quite strong. Not only is there overwhelming evidence for his existence and crucifixion, a reasonable case can be made that he was given an honorable burial by Joseph of Arimathea, his tomb was found empty by his followers, and that they saw him alive after his crucifixion. With these facts in mind, Christians should not shy away from skeptics when they ask tough questions about the Christian faith. The evidence is strongly in favor of Jesus rising again on the third day and we should not be afraid to affirm his resurrection as a historical reality. Furthermore, as Christians we should readily take comfort in the truth that our own resurrection has been rendered certain because Jesus’ resurrection has been confirmed by the historical evidence as well as the inner witness of the Holy Spirit in our hearts. With all this in mind, perhaps the only thing left to say would have to be “Even so come, Lord Jesus come! (Rev 22:20)”
 Bart D. Ehrman, Did Jesus Exist?: the historical argument for Jesus of Nazareth. New York: HarperOne, an imprint of HarperCollins Publishers, 2013.12
 E.P. Sanders, The historical figure of Jesus. New York: Penguin Books, 1996. 57
 Richard Bauckham, Jesus and the eyewitnesses: The Gospels as eyewitness testimony. Grand Rapids, MI: William B. Eerdmans Publishing Company, 2017.
Bart D. Ehrman, Did Jesus Exist?: the historical argument for Jesus of Nazareth. New York: HarperOne, an imprint of HarperCollins Publishers, 2013. 96
 John A.T Robinson, Redating the New Testament. Eugene, OR: Wipf and Stock, 2000.
 William Lane Craig, Reasonable faith: Christian truth and apologetics. Wheaton, IL: Crossway Books, 2008. 362
 Ibid, 364.
 Josephus, Jewish War 2.9, 2.4
 Josephus, The Life of Flavius Josephus, 76
 Gary R. Habermas, “Resurrection Research From 1975 To The Present: What are Critical Scholars Saying?” Journal For The Study Of The Historical Jesus3.2 (2005): 135-53. 141
 William Lane Craig, Reasonable faith: Christian truth and apologetics. Wheaton, IL: Crossway Books, 2008. 365
 Ibid, 367
 Michael R. Licona, The resurrection of Jesus: a new historiographical approach. Downers Grove, IL: InterVarsity Press, 2010. 370.
 William Lane Craig, Reasonable faith: Christian truth and apologetics. Wheaton, IL: Crossway Books, 2008. 381
 E.P. Sanders, The historical figure of Jesus. New York: Penguin Books, 1996. 280
 Gary R. Habermas, “Explaining Away Jesus’ Resurrection: Hallucination.” http://www.equip.org. Accessed August 10, 2017. http://www.equip.org/article/explaining-away-jesus-resurrection-hallucination/.
 William Lane Craig, Reasonable faith: Christian truth and apologetics. Wheaton, IL: Crossway Books, 2008. 392
Ehrman, Bart D. Did Jesus Exist?: the historical argument for Jesus of Nazareth. New York: HarperOne, an imprint of HarperCollins Publishers, 2013.
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