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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. [24] 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. [3] 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.

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