Hala Madrid is a magazine published quarterly for the Real Madrid club members and the Madridistas Fan Club card holders. The phrase Hala Madrid, meaning "Forward Madrid" or "Go Madrid", is also the title of the club's official anthem, which is often sung by the Madridistas (the club's fans). The magazine includes reports on the club's matches in the previous month, as well as information about the reserve and youth teams. Features often include interviews with players, both past and present, and the club's historic matches.
The earliest written records of the death and resurrection of Jesus are the letters of Paul, which were written around two decades after the death of Jesus, and show that within this time frame Christians believed that it had happened. Some scholars suppose that these contain early Christian creeds and creedal hymns, which were included in several of the New Testament texts and that some of these creeds date to within 50 years of Jesus' death and were developed within the Christian community in Jerusalem. Though embedded within the texts of the New Testament, these creeds are a distinct source for early Christianity.
Romans 1:34: "...concerning his Son, who was descended from David according to the flesh and designated the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord".
2 Timothy 2:8: "Remember Jesus Christ, raised from the dead... this is my gospel for which I am suffering even to the point of being chained like a criminal. But Gods word is not chained...".
1 Corinthians 15:37: "...that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures"
These many appearances include those to prominent members of Jesus's ministry and the later Jerusalem church, including James the brother of Jesus and the apostles, naming the apostle Peter (Cephas). The creed also makes reference to appearances to unidentified individuals. According to the Acts of the Apostles and Paul's Letter to the Galatians, he had contact with at least two of the named witnesses of the creed, James and Peter.[Gal 1:1820] Hans Von Campenhausen and A. M. Hunter have separately stated that the creed text passes high standards of historicity and reliability of origin.
An early alternative interpretation was provided by the Rev. George Bush, Professor of Hebrew at New York City University in 1845 in a book entitled The Resurrection of Christ. He reviews in detail the post-crucifixion appearances of Jesus and demonstrates how they can be better understood as visions of a spiritual or celestial body rather than as appearances of a material body using, in many cases, a careful analysis of the original Greek or Hebrew words.
Peter Kirby, the founder of EarlyChristianWritings.com, states that, "Many scholars doubt the historicity of the empty tomb." According to Robert M. Price, Christian "apologists love to make the claims ... that the resurrection of Jesus is the best attested event in history", but "probabilistic arguments" show that "the resurrection is anything but an open-and-shut case". Robert Greg Cavin, a professor of Philosophy and Religious Studies at Cypress College, states that, "our only sources of potential evidence, the New Testament Easter traditions, fall far short of providing the kind of information necessary for establishing the resurrection hypothesis."
Biblical scholar Gza Vermes analyzes this subject in his book, The Resurrection. He concludes that there are eight possible theories to explain the "resurrection of Jesus". Vermes outlines his boundaries as follows,
I have discounted the two extremes that are not susceptible to rational judgment, the blind faith of the fundamentalist believer and the out-of-hand rejection of the inveterate skeptic. The fundamentalists accept the story, not as written down in the New Testament texts, but as reshaped, transmitted, and interpreted by Church tradition. They smooth down the rough edges and abstain from asking tiresome questions. The unbelievers, in turn, treat the whole Resurrection story as the figment of early Christian imagination. Most inquirers with a smattering of knowledge of the history of religions will find themselves between these two poles.
From his analysis, Vermes presents the remaining six possibilities to explain the resurrection of Jesus account, (1) "The body was removed by someone unconnected with Jesus", (2) "The body of Jesus was stolen by his disciples", (3) "The empty tomb was not the tomb of Jesus", (4) Buried alive, Jesus later left the tomb", (5) Jesus recovered from a coma and departed Judea, and (6) the possibility that there was a "spiritual, not bodily, resurrection". Vermes states that none of these six possibilities are likely to be historical.
According to N. T. Wright in his book The Resurrection of the Son of God, "There can be no question: Paul is a firm believer in bodily resurrection. He stands with his fellow Jews against the massed ranks of pagans; with his fellow Pharisees against other Jews." And according to Gary Habermas, "Many other scholars have spoken in support of a bodily notion of Jesus resurrection."
Habermas also argues three facts in support of Paul's belief in a physical resurrection body. (1) Paul is a Pharisee and therefore (unlike the Sadducees) believes in a physical resurrection. (2) In Philippians 3:11 Paul says "That I may attain to the ek anastasis (out-resurrection)" from the dead, which according to Habermas means that "What goes down is what comes up". And (3) In Philippians 3:2021 "We look from heaven for Jesus who will change our vile soma (body) to be like unto his soma (body)". According to Habermas, if Paul meant that we would change into a spiritual body then Paul would have used the Greek pneuma instead of soma. Although others argue that a "body" (or "soma") can be a spirit "body", not necessarily "flesh", in order for it to be a body, according to Paul's own words to the Corinthians, regarding "spiritual body". But they say that it was a true resurrection nonetheless.
Flavius Josephus (c. 37c. 100), a Jew and Roman citizen who worked under the patronage of the Emperor Vespasian and his son Titus, wrote the Antiquities of the Jews c. 93 which contains a passage known as the Testimonium Flavianum. This passage mentions John the Baptist and Jesus as two holy men among the Jews. Most modern scholars believe the original text of the work has been changed by Christian editors. The text mentions the death and resurrection of Jesus: "When Pilate, upon the accusation of the first men amongst us, condemned [Jesus] to be crucified, those who had formerly loved him did not cease [to follow him], for he appeared to them on the third day, living again, as the divine prophets foretold, along with a myriad of other marvellous things concerning him."
There are various other arguments against the historicity of the resurrection story. For example, the number of other historical figures and gods with similar death and resurrection accounts has been pointed out. However the majority consensus among biblical scholars is that the genre of the Gospels is a kind of ancient biography and not myth. Robert M. Price claims that if the resurrection could, in fact, be proven through science or historical evidence, the event would lose its miraculous qualities. In a more focused argument, Carrier asserts that, "The surviving evidence legal and historical, suggests that Jesus was not formally buried Friday night," but that "it had to have been placed Saturday night in a special public graveyard reserved for convicts. On this theory, the women who visited the tomb Sunday morning mistook its vacancy."
New Testament historian Bart D. Ehrman recognizes that "Some scholars have argued that it's more plausible that in fact Jesus was placed in a common burial plot, which sometimes happened, or was, as many other crucified people, simply left to be eaten by scavenging animals." He further elaborates by saying: "[T]he accounts are fairly unanimous in saying (the earliest accounts we have are unanimous in saying) that Jesus was in fact buried by this fellow, Joseph of Arimathea, and so it's relatively reliable that that's what happened."