Q4. What are your sources of history about the early church? About the earliest Christians and what contemporary people were thinking about Jesus? One of your pivotal arguments seems to be that the elite Jews would have hated Christianity for its message (that whole eye of the needle thing isn’t exactly wooing the rich, for example). History indicates that you are right about this, and that early Christians were not from this class at all. Can you bridge the gap and show us that a portion of these Jews did indeed convert, against their theological convictions? And did they mention why they converted? (As in: did they report being a witness to the resurrection?)
A4. This question actually contains about five questions. I cannot answer them all here, especially since I feel I have answered some of them already during the course of this debate. One thing Tim is confused about is he seems to think that lower class Jews had entirely different theological beliefs than upper class Jews. There is a small grain of truth in this; for example, the unpopular Saducees were an elite aristocratic power group who did not even believe in a general resurrection of the dead. They were a small minority, though. The Pharisees did believe in a general resurrection and most common people theologically aligned with them on a large host of issues. We know why many of these working class folks, such as fishermen and tax collectors, changed their theological convictions – it was because they claimed to have seen the risen Jesus. Many of them give their reasons and we have many of their stories documented – in a first century Jewish Christian work now called The New Testament.
Although we have the seen the foolishness of discounting the Gospels as historically reliable, I do want to briefly mention some writings of the early church dealing with the resurrection so we can look at some early evidence for the resurrection outside of the NT.
One early non-canonical Christian source – I Clement – is highly significant because it is so early – 96 AD. This means Clement was writing contemporaneously with the last author of the NT itself – John. Some folks who deny the bodily resurrection as the central early Christian belief will say resurrection belief evolved and grew later. But here we have Clement, writing from Rome, attesting to this belief several times in his little letter. NT Wright, who wrote a whole chapter on the resurrection in non-canonical early Christian texts had this to say about Clement:
"Clement is quite clear that the future resurrection is based upon the resurrection of Jesus himself." 
Another clear example of resurrection belief outside the NT was Ignatius of Antioch, who wrote around 107 AD:
"For I know and believe that after the resurrection he was in the flesh. … After the resurrection he ate and drank with them as a fleshly being …" (Smyrn 3.1-3).
Wright provides a longer list and more precise exposition that shows resurrection belief was indeed alive and well outside of the NT from the first century on.
Those were from Christian sources and very clear about belief in the resurrection. These next two are from non-Christian sources and are not very clear. I would not build an entire case around them. Still, they are worthy to mention as a sort of ‘closing excursus’.
A governor in Asia Minor named Pliny the Younger, writing around 112 AD, relates some information he has learned about Christians (via torture):
"They were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as to a god…"
The phrase ‘certain fixed day’ refers to Sunday and is proof from a non-NT source that early Christians met on a specific day and then worshipped Jesus as a god." Historically, we know the certain day would be Sunday – in honor of the event of the resurrection. As a side note, Pliny’s statement "as to a god" implies “unlike other gods who were worshipped, Christ was a person who had lived on earth.” 
The Roman historian Tacitus wrote this about Jesus:
"Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of . . . Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome. . ."
Tacitus reports the Christians had derived their name from a historical person, Christus (from the Latin). His details about Jesus’ crucifixion comport to the NT record. But there’s something else here: what of the odd statement by Tacitus where he says this “most mischievous superstition,” was "checked for the moment" but then it "again broke out not only in Judaea, but also in Rome?" One historian thinks Tacitus is “bearing indirect . . . testimony to the conviction of the early church that the Christ who had been crucified had risen from the grave."  We can’t be certain, of course, but that would help explain how a movement based upon a disgraced criminal could have spread to the capital so quickly.
N.T. Wright, The Resurrection of the Son of God (Minneapolis, MN: Fortress Press, 2003), 483.
 M. Harris, “References to Jesus in Early Classical Authors,” in Gospel Perspectives V, 354-55.
 N.D. Anderson, Christianity: The Witness of History (London: Tyndale, 1969), 19.