By Arnold Joseph Toynbee, Royal Institute of International Affairs
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103-14; Gregory Riley, Resurrection Reconsidered: Thomas and John in Controversy (1995); Dale Martin, The Corinthian Body (1995); Adela Collins, "The Empty Tomb in the Gospel According to Mark" inHermes and Athena: Biblical Exegesis and Philosophical Theology (1993) ed. by Eleanor Stump and Thomas P. Flint: pp. F. Moule, "St. Paul and Dualism: The Pauline Conception of the Resurrection," New Testament Studies 12 (1966): pp. 106-23.  See Richard Carrier, "The Plausibility of Theft" inThe Empty Tomb: Jesus Beyond the Grave (2005) ed.
He never even justifies his call for evidence. If God is morally perfect, why expect evidence of this? The premise is doubly question-begging. Perhaps from P6 and P7 he's inferring if God exists, He would always heal the sick, etc. and there'd be no evil or suffering.  For the theist can just say 42 that possibly, God has a sufficient reason to allow evil. A theistic world containing evil, therefore, could possibly exist. , would be far less in a theistic universe, he's begging the question, for nothing in his preceding discussion or premises proves that claim.
Moreover, for any substance, no one would accept nonexplanation when there is even a tentative credible explanation available. However, if explanation and nonexplanation are equally plausible, this wouldn't hold. Thus, unless Carrier can posit a plausible naturalistic explanation, or show a supernatural one untenable, it's most reasonable to accept the latter. Carrier does assert the impossibility of a timeless, spaceless agent, but provides no argument. Indeed, such a concept is prima facie coherent.