headings: The tomb of Jesus was found empty by a group of his female followers on the Sunday after his crucifixion. Various individuals and groups experienced appearances of Jesus alive after his death. The earliest disciples came to believe that God had raised Jesus from the dead despite strong predispositions to the contrary. Craig argues that the best explanation of these three events is a literal resurrection. He applies an evaluative framework developed by philosopher of history C. Behan McCullagh to examine various theoretical explanations proposed for these events. From that frame work, he rejects alternative theories such as Gerd Lüdemann's hallucination hypothesis, the conspiracy hypothesis, and Heinrich Paulus or Friedrich Schleiermacher's apparent death hypothesis as lacking explanatory scope, explanatory power, and sufficient historical plausibility. In 1996 Craig participated in the Resurrection Summit, a meeting held at St. Joseph's Seminary, New York, in order to discuss the resurrection of Jesus. Papers from the summit were later compiled and published in the book The Resurrection. An Interdisciplinary Symposium on the Resurrection of Jesus, edited by S.T Davis, D. Kendall and G. O'Collins. Philosophy of time Craig defends a presentist version of the A-theory of time. According to this theory, the present exists, but the past and future do not. Additionally, he holds that there are tensed facts, such as it is now lunchtime, which cannot be reduced to or identified with tenseless facts of the form it is lunchtime at noon on February 10, 2020. According to this theory, presentness is a real aspect of time, and not merely a projection of our thought and talk about time. He raises several defenses of this theory, two of which are especially notable. First, he criticizes J. M. E. McTaggart's argument that the A-theory is incoherent, suggesting that McTaggart's argument begs the question by covertly presupposing the B-theory. Second, he defends the A-theory from empirical challenges arising from the standard interpretation of Einstein's Special Theory of Relativity (SR). He responds to this challenge by advocating a neo-Lorentzian interpretation of SR which is empirically equivalent to the standard interpretation, and which is consistent with the A-theory and with absolute simultaneity. Craig criticizes the standard interpretation of SR on the grounds that it is based on a discredited positivist epistemology. Moreover, he claims that the assumption of positivism invalidates the appeal to SR made by opponents of the A-theory. Divine eternity Craig argues that God