My favorite piece of evidence is most scholars concede Paul wrote 1 Cor. 15, Gal. 1 & 2 in which cites the gospel, resurrection appearances, his own eyewitness account, spent 15 days with Peter, and with John and James too. The Creed he cites that he received before the Apostles he was with, goes all the way back to the cross as he was converted 2 years after the cross. There is no naturalistic explanation to explain this away.
Also, Luke wrote a biography of Paul in Acts, but he makes no mention of his death. Paul died 65 AD in the Neronian persecutions. So not only did he write all his epistles before then, but Luke said Acts was part two of his former work of Luke. So that places Acts around 55 AD, Luke around 45 AD. And since Luke took from Mark, that places Mark around 35 AD just 2 years after the cross. Not only that but since Mark was good pals with Peter that places 1 & 2 Peter quite early also.
What scholars? You have no proof, zero, that Paul ever wrote anything since nothing for his era has ever been found, dated and attributed to him. Go ahead, try to find something, with a link...
12 Historical Facts (Most Critical Scholars Believe These 12 items)
1. Jesus died by crucifixion.
2. He was buried.
3. His death caused the disciples to despair and lose hope.
4. The tomb was empty (the most contested).
5. The disciples had experiences which
they believed were literal appearances of the risen Jesus (the most important proof).
6. The disciples were transformed from doubters to bold proclaimers.
7. The resurrection was the central message.
8. They preached the message of Jesus’ resurrection in Jerusalem.
9. The Church was born and grew.
10. Orthodox Jews who believed in Christ made Sunday their primary day of worship.
11. James was converted to the faith when he saw the resurrected Jesus (James was a family skeptic).
12. Paul was converted to the faith (Paul was an outsider skeptic).
What Do Most Scholars Believe?
In
The Case for the Real Jesus by Lee Strobel (p. 112), Mike Licona said, "[Gary] Habermas has compiled a list of more than 2,200 sources in French, German, and English in which experts have written on the resurrection from 1975 to the present. He has identified
minimal facts that are strongly evidenced and which are regarded as historical by a large majority of scholars, including skeptics. We try to come up with the best historical explanation to account for these facts. This is called the
Minimal Facts Approach."
William Lane Craig (sadly, a non-OSASer) does confirm Habermas recorded
1400 scholars (both skeptics and non-skeptics alike) whom 75% agree the tomb was empty and nearly all agree the original disciples truly believed they had seen Jesus alive from the dead bodily, for a
vision wouldn't convince the disciples of resurrection.
Gary Habermas said (2009) on the John Ankerberg Show, "I just did a count recently of what scholars say. First of all you can count guys on one hand of the 2400 sources since 1975 on the resurrection [in] French, German, English...who think apparent death [is true]. When scholars respond they still cite
David Strauss. I think we would all like to have that kind of influence in our writings. His critique has been around almost 200 years." Habermas was referring to Strauss's argument that Jesus wouldn't look much like a risen Messiah to the disciples all battered and bruised.
Habermas and Licona co-authored the award winning book,
The Case for the Resurrection of Jesus (2004). Historian Paul Maier said the book's response to naturalistic explanations for the resurrection "are the most comprehensive treatment of the subject anywhere." Philosopher J. P. Moreland said the book presented what "may be the most thorough defense of historicity of the resurrection."
Gary said in a
2009 Ankerberg video, "If we start with the cross approximately 30 AD and call that ground zero, 1 Corinthians 15 checks in at about 55 AD whatever the writer, conservative or not conservative, we have 25 years. In ancient historiography this is incredible in a time when the best known biography of
Alexander the Great is that of
Plutarch almost 400 years
after Plutarch. When we learn about the early Caesars from Tacitus to Suetonius a 'good gap' is 100 years; 25 is incredible [for Jesus]. Paul says, 'I am passing onto you as first importance that which I also received' (1 Cor. 15.3)." Paul said, "I make known to you brethren the gospel which I preached to you" (1 Cor. 15.1). Gary says, "This earlier preaching may have taken place 51 AD about 21 years after the cross." But point of fact, Jesus died not in 30 AD, but 33 AD on April 1st (Gregorian), April Fool's Day, Nisan 14, Friday which is no later than 18 years after the cross.
Gary said, "Almost all contemporary scholarship believes Paul received this material (Gal. 1.18) when he went to Jerusalem about 5 years after the cross. Some put it as early as 3 and as late as 8, but he was converted about 2 years after the cross before he went away for 3 years. Paul spent 15 days with Peter. It is safe to say they talked about more than just the weather. Paul said he preached nothing but Christ crucified." Gary said about
James D.G. Dunn, "In his recent book
Remembering Jesus that this passage (1 Cor. 15.3ff) wasn't just taught. It was
already stratified. It was already put in this
creedal form within months of the crucifixion."
Gary said (
see video), "I did a count recently of people who have written from about 1990 to-date [2009]. 75% of scholars today say that resurrection or 'something like it occurred.' Of that 75%, three to one say it is a bodily appearance. Ted Peters had a book that was published by Eerdmans a few years ago, and 20 out of 20 scholars in his book that he edited said 'bodily resurrection.' Higher critical scholars who are in the minority will still usually concede the appearance involved
sight and was
embodied."
In the summer of 2012, Gary wrote in the Southeastern Theological Review, "by beginning with a 'lowest common denominator' version of the facts. If I am correct in holding that this basis is still enough to settle
the most pressing historical issues, then it is indeed a crucial contribution to the discussions. We will return below to some ramifications here. Regarding my references to the 'vast majority' or 'virtually all' scholars who agree, is it possible to identify these phrases in more precise terms? In some contexts, I have identified these expressions more specifically. At least when referencing
the most important historical occurrences, I frequently think in terms of a
ninety-something percentile head-count. No doubt, this is one of the reasons why the concept has gained some attention.
"My bibliography is presently at about
3400 sources and counting, published originally in French, German, or English. Initially I read and catalogued the majority of these publications, charting the representative authors, positions, topics, and so on, concentrating on both well-known and
obscure writers alike, across the entire skeptical to liberal to conservative spectrum. As the number of sources grew, I moved more broadly into this research, trying to keep up with the current state of resurrection research. He said this again at William Lane Craig's "On Guard" conference, "1 Corinthians is one of six to eight books all accredited critical scholars accept. You can count the exception on two hands, probably one hand. I have 3400 sources in a bibliography from 1975 to the present (2012). When I say you can count the guys on one hand who disagree with this it is not very many. They believe Paul is the best source, and 1 Corinthians is one of the most dependable sources. They allow 1 Corinthians and Galatians. Both are on the accepted list. Bart Ehrman says they are the authentic Pauline epistle. So does most everybody else. Whatever you write, these two books are allowed [indicating Paul's genuine belief]. Paul is writing a mere [no more than] 25 years later. That is incredible.
We have no other founder of a major world religion who has miracles reported of him within a generation."
"I endeavored to be more than fair to all the positions. In fact, if anything, I erred in the direction of cataloguing
the most radical positions, since this was the only classification where I included even those authors who did not have specialized scholarly credentials or peer-reviewed publications. It is this group, too, that often tends to doubt or deny that Jesus ever existed. Yet, given that I counted many sources in this category, this means that my study is skewed in the skeptical direction far more than if I had stayed strictly with my requirement of citing only those with
scholarly credentials. Still, I included these positions quite liberally, even when the wide majority of mainline scholars, 'liberals' included, rarely even footnoted this material. Of course, this practice would also skew the numbers who proposed naturalistic theories of the resurrection, to which I particularly gravitated.
"The result of all these years of study is a private manuscript of
more than 600 pages that simply does little more than line up the scholarly positions and details on these 140 key questions....
"[Mike] Licona begins by listing my three chief Minimal Facts regarding Jesus’ fate: (1) Jesus died due to the
process of crucifixion. (2) Very soon afterwards, Jesus’ disciples had experiences that they
believed were appearances of the resurrected Jesus. (3) Just a few years later, Saul of Tarsus
also experienced what he thought was a post-resurrection appearance of the risen Jesus."