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Or you ignore the traditional narrative that the Disciples wrote the Gospels in which case you don't need a hoax, or delusion. It's just later believers believing what they're told or extrapolating from what the Hebrew Bible says the Messiah will do, an old tactic and not a sign of being insane or mendacious.
Except for the original resurrection claim of course. Strangely, the Disciples may be better candidates for delusion than Jesus. It's possible that Jesus really did think he'd bring about the end of Roman rule in some political sense with God's help like many other unfortunate Jews of the time. But at least some of the Disciples clearly believed that he was resurrected , which is noted by Paul to be very odd by the beliefs of the time, and were willing to be martyred despite having a front-row seat to the mother of all disconfirming events.
I've actually seen this used as a modern version of the Lewis argument by secular Christians who can't appeal to miracle claims: the Disciples had first-hand knowledge and were devout Jews. It's insane for them to go with the divinity of a crucified criminal. Unless...
Oh, I wasn't assuming the Gospels were the direct writings of the Disciples, but someone at some point needs to have originated the miracle claims; either they were later liars, or they were contemporary crazies.
Re: the Resurrection, I'm not convinced it was such a radical notion at the time, since the Gospels themselves allude to contemporary speculation that Jesus might have been a resurrected John the Baptist - and/or that John himself may have been a resurrected Isaiah.
And then there's the thing where Mark's account ends at the mourning-women finding his tomb empty and having a brief, ambiguous encounter with a man clad in white (who is, TMU, generally interpreted by believers as an angel, not even the actual risen Christ himself). There are many plausible non-supernatural reasons for Jesus's body to have been removed from Joseph of Arimathea's crypt a few days after he was placed there; it being found empty would have been plenty good enough to start hopeful speculation that he had returned, especially if Jesus himself had in fact alluded to a future resurrection prior to his death. From there, scattered eyewitness reports of risen-Jesus-sightings are no different from people claiming to have run into a middle-aged Elvis Presley.
Paul says the crucified Messiah is the stumbling block and folly, because that bit requires a Messiah claimant to die without fulfilling the prophecies and be raised. If you're reading from a secular POV, you have strong reason to be skeptical of Jesus' prophecies of his own death and resurrection (just as everyone is skeptical of his prophecies about Jerusalem) so you have a yet another Messiah claimant being brutally disproved by being hung on a tree and then followed and seemingly deified by Jews (while every other such movement died out)
The problem is that Paul says that Jesus directly appeared to people like Peter who, unlike the Gospel writer, we believe are probably his contemporaries.
Between that and the reference to the appearance to the 500, it seems like someone had to have had some delusional/bereavement episode that then spread.
But the Christians who make the case - e.g. Habermas - often skip the tomb since it first appears in the Gospels (I think Crossan denies Jesus got a grave at all since criminals weren't supposed to, despite the story having a plausible explanation). They focus on a few "minimal facts" which even critical scholars allegedly agree on.
With those few facts, it is weird. How weird depends on how strong you think the borders between paganism and Christianity were. But it seems like at least someone, maybe Peter, had a delusion (or lied)
Fact 6 is slightly confusing here. The apostles claimed to have seen a physical Jesus in his actual, resurrected body. Paul's vision of Jesus happened long after Ascension Day and was understood as a vision of someone was not currently living in a physical body - I don't see why it is evidence for a resurrection at all.
Habermas' criteria for his minimal facts is that "vast majority of even critical scholars must recognize the occurrence’s historical nature"
I can see how later Gospel material doesn't meet that standard while Paul's vaguer mentions of appearances right alongside his talk of persecuting the Church would. There's the naturalist assumption. And critical scholars accept at least seven undisputed Pauline epistles and no Gospel's attribution to an Apostle or follower of one has the same level of consensus AFAIK. So someone would likely have quibbled about the "apostle's claims" while Paul's own claims of a vision combined with vague claims about appearances to Peter, James and the 500...maybe not.
He's just being conservative I think.
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