Tag: Tacitus

Book Plunge: Atheist Manifesto Part 3

What does Onfray have to say about Christianity? Let’s plunge into the Deeper Waters and find out.

It’s clear we have no reason to be surprised by Onfray at this point. It is said that the ignorance in the atheist community has got to the point not where I am surprised, but where I expect it. I am most often surprised when I meet the atheist who does know what he’s talking about. He is sadly the exception.

Onfray is not one who knows what he’s talking about. He starts with the statement of course that Jesus never existed. Yeah. We all saw this one coming. No contemporary documentation and no archaeological proof. Somehow, the Pauline epistles and the Gospels within a generation and in the time of eyewitnesses don’t really count. Were we to go with this rule, we would rule out figures like Hannibal, for instance, from the historical record.

But what about Josephus and Tacitus and others? Intellectual forgeries! A monk copying them saw there was no mention of his story and so he decided to put one in without any shame whatsoever. Therefore, Onfray says “Nothing of what remains can be trusted.” One wonders if Onfray is ready to throw out all history copied down by Christians just to uphold his mythicism.

Keep this in mind because in the very next section Onfray tells us about a number of madmen at the time. Judas the Galilean, Theudas, Judas’s sons Jacob and Simon, and Menahem. Then he tells us about the Jewish war in the 70’s.

Little problem here.

What would be his source? Well, we have one source for Messiah claimants other than Jesus. Just one.

Josephus.

You know, that guy whose writings can’t be trusted.

Onfray points as well to Bible contradictions and improbabilities. Naturally, there’s no bothering to look at any commentaries on the topic to see what they have to say. Nah! Too much of a hassle! Again, the problem is that Onfray also has no bibliography so there’s no way of knowing where he gets his bogus information from.

Onfray does say the crucifixion is improbable since the crime Jesus did would involve stoning. Not only that, Pontius Pilate would not likely bother to get involved with someone like Jesus. This is all shown to be nonsense when one realizes that it was the Passover time and Jesus had done two remarkable events, namely the Triumphant Entry and the cleansing of the temple, and stoning would not be enough as the Jews wanted to make a mockery out of Him and shame Him so they would have Him stoned. Pilate would get involved because you don’t want a would-be king rising up at the time of Passover when the city has a huge population of faithful Jews.

He also says the burial account is unlikely. After all, no cleansing is mentioned, but does it really need to be spelled out? The main point is the tomb. Onfray also says the name Arimathea means “After death.” Odd. Carrier has said it means “Best disciple town.” Can these guys get their story straight?

From here Onfray turns to Paul. Paul is a raving hysteric forcing his neuroses on the world. Onfray goes to the thorn in the flesh and how everything has been suggested for this. Then he says, except sexual problems. No doubt, he has not done any real reading on this. When I saw him going there, my first thought was he would say something about Paul secretly wrestling against homosexual temptation, which I hear all too often.

He also says one sign of Paul having a deep-seated pathology is that he fails to acknowledge it. Well, this is interesting then. I surmise that Onfray has a deep emotional wound that causes him to have an intense hatred of anything Christian whatsoever and the best way to deal with his neuroses is to force them on the rest of the world by writing a book like this and getting everyone to agree with him. My great evidence of this is that nowhere in this book does Onfray acnkowledge any deep-seated pathologies!

From there we go on to Constantine waging war on pagans and such. That part I really have no interest in and want to leave for those familiar with church history more than I am. For now, I will just say I am suspicious entirely of his history based on what I’ve seen thus far.

We will continue another time.

In Christ,
Nick Peters

A Reply On Jesus’s Existence To World Future Fund

Is there evidence for Jesus? Let’s plunge into the Deeper Waters and find out.

So yesterday, someone posted on Facebook asking about this article. It was material that they had never come across before. I can sympathize because people who don’t buy into conspiracy theories and such will ever come across Jesus mythicism. If all you read was the best scholarly literature on the historical Jesus, you’d never catch it.

Yes. I know so many atheist fanboys are screaming Richard Carrier, but no. He’s not the best. He doesn’t teach at an accredited university and his book he wanted to have an impact is hardly known anywhere. That’s not meant to be an insult. It’s just reality.

We’re told that the time Jesus lived is one of the most heavily documented in ancient history. That could be debated, but let’s just go with it. What of it? We are told there are no contemporary records. Of course, this is excluding the New Testament because, you know, if it’s in the Bible it’s automatically thrown out, a rule not followed by critical non-Christian scholars of the New Testament, but hey, who cares about consistency?

Unrealized of course is that if you went by this standard, you would have to deny many figures in ancient history such as Hannibal or Queen Boudica or the German Arminius. Are we going to see any Hannibal mythicists who will tell us the Punic Wars were a story made up by Rome to increase their reputation of defeating a great opponent to show how awesome in battle they were? Doubtful, but it would be the consistent outcome.

We’re also told a reign of terror was started when Christianity seized power and Eusebius was asked to write a church history. Little problem. Christianity was only legalized under Constantine. It was over 60 years later before it “seized power” as it were. Naturally, we’re also told Christianity was responsible for the Library of Alexandria being destroyed. Oh! What sources are cited for this? Gibbon is in the sources, but there’s no correspondence above to the note. At any rate, I recommend someone like Tim O’Neill for this.

At this, I suspect some skeptics reading might say I’m referring to another Christian so why bother? Well let’s see what O’Neill says about himself in the article where he takes Gibbon to task.

As an atheist, I’m clearly no fan of fundamentalism – even the 1500 year old variety (though modern manifestations tend to be the ones to watch out for). And as an amateur historian of science I’m more than happy with the idea of a film that gets across the idea that, yes, there was a tradition of scientific thinking before Newton and Galileo. But Amenabar has taken the (actually, fascinating) story of what was going on in Alexandria in Hypatia’s time and turned it into a cartoon, distorting history in the process.

Also, how do these people think we have works from the pagan world at all? Do they want to take a guess who was copying them? Was all of it done secretly by closet pagans for well over a thousand years? Do they not realize it was Christians preserving all these works from being destroyed?

Of course, they don’t.

The next source we get is Josephus.

This brief piece of evidence which supposedly contributed the best “proof” of Jesus’s existence has actually been proven to be a fraud. It has been demonstrated continuously over the centuries that “Testamonium Flavium” was a forgery manufactured by the Catholic Church, and was inserted into Josephus’s works. The Testamonium Flavium account is so thoroughly refuted, that biblical scholars since the 19th century have refused to refer to it, unless to mention its false nature.

Odd. I read Bible scholars regularly and never do I hear them saying that this is a fraud. Note that World Future Fund. I read scholars. I don’t read people on the internet who like to claim to be scholars but aren’t. The Testimonium is no doubt said to have some parts that are interpolation, but much of it still stands as accurate. There is also the second reference to Jesus in Josephus which largely depends on the first. That isn’t even questioned by WFF. My friend James Hannam has looked at several of the scholarly works as well and written an article here.

We continue.

Most written accounts of the life of Jesus did not exist until a couple decades after his purported existence. These accounts were presented by a number of different authors and had somewhat conflicting stories about his existence. These written accounts are known as the Gospels. Also, it is worth knowing that not all of the gospels that were written even made their way into the bible. Only four gospels became the canonical writings for the church. The rest were burned, destroyed or lost. Historians estimate that the first written gospel, the gospel of Mark, was written sometime after 70 C.E, which means that at the earliest, it would have been written 40 years after the alleged crucifixion of Jesus.

Nothing is said about the epistles which contain our earliest references to the historical Jesus. Naturally, WFF goes with a conspiracy theory of sorts. If they want to know why other Gospels weren’t included, there’s a good reason. For one thing, they didn’t have apostolic authority. A Gospel needed to be by an apostle or an associate of an apostle. The early church worked to trace the origins of the Gospels they had and found them to come from those in the Jesus tradition. This wasn’t so with the later Gospels. This is one topic I discussed with biblical scholar Charles Hill here.

As for dating, there’s no links here so we don’t know what scholars are being relied on. Decades later is hardly a problem in the ancient world. As for conflicting accounts, we also have two conflicting accounts on how Hannibal tried to conquer Rome. By the standard of these writers then, Hannibal never existed.

We go on.

There is widespread belief that Nero blamed the burning of Rome on the Christians; however, there are many holes in this theory.

This belief comes from the account of the Roman historian Tacitus (56-120 CE) about how Emperor Nero (37 – 68 CE) blamed the burning of Rome on “those people who were abhorred for their crimes and commonly called Christians.” The passage then states that the fire agitators were followers of “Christus” who “was put to death as a criminal by the procurator Pontius Pilate.” The passage then also states that Christians constituted a “vast multitude at Rome” and goes on to discuss the ghastly ways in which they were persecuted.

However, there are many troubling details about the historical accuracy of this passage. Some critics call into question whether Tacitus wrote this account at all, or if it was yet another forgery. Around the date of Nero’s Fire, 64 AD, there were no “multitude of Christians” in Rome. At this time, there was not even a multitude of Christians in Judea. Therefore, it is highly doubtful that Nero would refer to Christians in this way.

It would be interesting to know who these critics are who say Tacitus is a forgery. Certainly no scholars of Tacitus. The text also speaks of Christians in such abhorrent terms that it’s nothing that the Christians themselves would make up. As for a multitude, the problem is that this is a term that is vague. A multitude does not have to have any set number of people. It just has to have a crowd that is deemed sizable enough to make a difference in some way. Again, this isn’t a problem for scholars in the field.

This is also the only mention of Christians in the work of Tacitus, despite the fact that he wrote several volumes

This is also the only mention of Pontius Pilate in the work of Tacitus, despite the fact that he wrote several volumes. What of it? I’m surprised frankly that Tacitus even mentioned Jesus once.

Also, the supposed persecution of the Christians by Nero is not recorded by any other historian of Nero’s time. If the persecution of Christians were really that widespread, wouldn’t other historians be writing about it?

No. The eruption of Vesuvius in 79 A.D. was wide-known and killed 250,000 people and destroyed two cities yet for historians writing about it, you need to wait until Cassius Dio in the third century. You have allusions to it elsewhere and an off-the-cuff remark between Pliny and Tacitus, but no. Historians weren’t writing about it. Obviously, it was a myth. The Christians were more of a nuisance group. Why write about them?

In addition to the Testomonium Flavianum, there exists another tenuous piece of evidence that some have tried to use as proof for the existence of Jesus. The Roman Historian, Pliny The Younger (62-113CE), wrote a letter to the Emperor Trajan in 110 CE requesting his assistance in the proper punishment of a group of “Christiani” who were causing trouble and would not bow to the image of the emperor. According to Pliny, these Christiani would meet before daylight and sing hymns with responses to “Christ as God.”

However, this letter does not provide concrete evidence for the existence of Jesus as a person since it makes no direct mention of “Jesus of Nazareth,” nor does it refer to his life. Also, there are many critics who have argued that this letter is a forgery.

It should be noted that the most oft given source here is Acharya S.’s Truth Be Known web site. Again, hardly a scholarly source and perhaps one should see the other myths Acharya has embraced before jumping wholeheartedly on the bandwagon. At any rate, there is no reference to Jesus of Nazareth. Well if the WFF wants to name another Jesus that would seem to match the account in Pliny, they’re welcome to try! Also, I know of no scholar who thinks this letter is a forgery.

And finally,

The last piece of questionable historical evidence we’ll discuss here is the passage in Suetonius’s Life of Claudius, dating around 110 CE. There is a reference in this work to a figure named “Chresto” who caused the Jews to riot in Rome. First of all, if Jesus Christ did exist, it is not possible that he would have been in Rome at this time. Claudius reigned from 41-54 CE, this is at the time of Christ’s alleged crucifixion.

The reference is to Chrestus and some think Suetonius was just confused here. It doesn’t mean that the Chrestus was in Rome (Yes folks. Biblical scholars and historians had never figured out until now that Jesus never went to Rome.), but that the riots were about him. This is one source I would be more hesitant on using, but I still lean towards it being one to Jesus.

Naturally, we saw no scholarly evidence being cited in this reference and instead just speaking of conspiracy theories. Jesus mythicism is a conspiracy theory for atheists. I have to admit honestly I’m a bit thankful for it. The more mythicism spreads, the more Christians can build up real scholarship and corner a future market and the more atheists can destroy their own intellectual credibility. I know many atheists have not jumped on this bandwagon and are more open to evidence, but we see in mythicism that even atheism has a fundamentalism.

In Christ,
Nick Peters

 

Book Plunge: Beyond The Quest For The Historical Jesus

What do I think of Thomas Brodie’s book published by Sheffield Phoenix? Let’s plunge into the Deeper Waters and find out.

Thomas Brodie is the rare mythicist who doesn’t refer to Richard Carrier as the Alpha and Omega of Biblical scholarship and doesn’t resort to the dying and rising gods ideology. Still, even by mythicist standards, his work is, well, bizarre. Brodie at times goes to lengths that even Carrier would not go to. I was asked to read this by someone who is at least open to mythicism if not a full-fledged mythicist to get my thoughts on it.

It’s not a shock that Brodie has a really fundamentalist background. Early on page 4, he tells of hearing an older Dominican say that the words in the Gospels are not the exact words of Jesus and how when Brodie heard that, his heart sank. Why? All you’d need to do is compare the exact same story in the Gospels and know we get paraphrases often. It’s moderns who are obsessed with exact terminology. On top of that, Jesus likely spoke in Aramaic so His words are already a translation.

Throughout the book, Brodie gets put in positions by students and others where he has no idea what to say and has to go back and look for some answers. Nothing wrong with looking of course, but it looks like Brodie takes the most simplistic approach he can and there’s not much evidence he really wrestles with both sides of an issue. It could be because he has an exalted view of himself. He writes about how he scores high on intuition on Myers-Briggs and so he intuits these connections in his work that everyone else just misses. It never occurs to Brodie apparently that maybe he intuits nonsense and everyone else can just see it. No. The reason that Brodie’s work gets rejected cannot be him after all.

Brodie’s main idea rests on imitation. He especially clings to the Elijah-Elisha narrative. Brodie says that the stories in the Gospels often look like the Elijah-Elisha narrative or they look like other Old Testament books. So let’s review the chain and we will see it makes perfect sense.

We don’t have the exact words of Jesus.
The stories in the Gospels bear similarities to Old Testament stories, particularly the Elijah-Elisha narrative.
Therefore, Jesus never existed.

Makes perfect sense. Right?

Often times, it’s easy to see that his parallels are contrived and Brodie will do any amount of pushing to force them onto the Gospels. Now someone could say “Well even if he does that with the Gospels, he has to deal with Paul too.” No problem. Paul didn’t exist. Paul is a myth and the opponents he wrote about are also myths and the epistles are all just these letters written for, well, that’s a good question. It’s really unclear in the book why anyone went through with this elaborate scheme.

Dealing with the extra-Biblical references for Jesus doesn’t go much better for Brodie. Early on on page 25, he says that some of these were always recognized as weak. It would be nice to know who always recognized these as weak and why, but Brodie never answers the question for us.

When he gets to why he rejects them, he pretty much only focuses on Josephus and Tacitus and even then, it’s lacking. All he needs to say for Josephus is that Josephus got his information from Scripture somehow and then Tacitus got his from Christians so neither one of these is to be trusted. Even if true, this assumes that Brodie’s prior  hypothesis is true.

What is most odd to me about the whole thing is that instead of admitting the existence of one person, Brodie has to have this school in Judaism that comes together and writes these epistles and Gospels with a story they know is not historically true. The existence of one person is seen as doubtful, but an entire school we have no evidence for is not. Brodie has this school in Judaism that has ideas that are practically New Age about God being in each of us and reaching out to us and somehow, this Jewish school at the time of Jesus embraced all of this.

Note that these Jewish thinkers had to be some of the worst writers in history in pulling this off. After all, it wasn’t until about 1900 years later that someone finally came up with what it was that was really being said. It’s amazing to think that to avoid the historical existence of Jesus, Brodie has to come up with a school we have no evidence for and a plot we have no evidence for and a New Agey school of Judaism that we have no evidence for.

Brodie’s book is really grasping at straws. In Acts 26:24, Festus says to Paul that he’s gone crazy and his learning has driven him out of his mind. After reading this, I think these words would more accurately describe Thomas Brodie.

In Christ,
Nick Peters

Book Plunge: 26 Reasons Why Jews Don’t Believe In Jesus Part 7

Who was the historical Jesus? Let’s plunge into the Deeper Waters and find out.

We’re continuing our look at Asher Norman’s book Twenty-Six Reasons Why Jews Don’t Believe In Jesus and today, we come to the cream of the crop. Yes. This is the post I have been wanting to deal with because it’s one of my favorite topics to expose. That is the topic of Jesus mythicism.

Yes. Norman is open entirely to Jesus mythicism. Yes. He uses the exact same arguments that have been debunked time and time again. No. He doesn’t deal with the scholarship on this issue at all save Robert Price. (At least we have a work that doesn’t quote Carrier finally)

Norman tells us that according to Price, Jesus fits an archetype of someone who is supernaturally predicted and conceived, escapes attempts to kill him as an infant, has great wisdom as a child, receives divine commission, defeats demons, wins favor and is treated as a king, loses that favor and is betrayed and executed, normally on a hill, and then is vindicated and taken to heaven.

He lists four figures that fit this. Hercules (Because we all know the great wisdom he had where he killed his teacher and had to do twelve labors), Apollonius of Tyana, (Best devastated by David Marshall in Jesus Is No Myth.) Padma Sambhava (An eighth century figure so good luck saying this was an influence on Jesus) and the Buddha (Who we have no contemporary biographies of but hey, we only need contemporaries when it comes to Jesus).

Naturally, he goes to Remsburg’s list. He wasn’t taken seriously in his own day, but conspiracy theorist skeptics take him as Gospel today. We get the usual list of people who never mentioned Jesus. He also says that they failed to mention Matthew’s raised saints (Because, you know, Romans were all about talking about miraculous events in Judea.) Still, let’s go through this list in the footnote of people who never mentioned Jesus.

Apollonius —- Who is this one? There are a number of people with this name. It needs more context. Without that, then we’re left wondering why we should care about this.

Appian — He was indeed a historian, but his interest was in Roman conquests. Last I checked, Jesus wasn’t involved in any of those. What’s Appian to say “And Caesar went and battled his enemies and yo, there was this dude named Jesus who claimed to do miracles in Judea also!”

Appion of Alexandria — He wrote a history of Rome. Again, it has to be asked, why would he talk about Jesus?

Arrian — His area of interest was Alexander the Great. Last I checked, that bears no connection to Jesus.

Aulus Gellius — He was a lawyer. Big shock that he wrote on law. No need to mention Jesus here.

Columella — Someone who wrote about agriculture was supposed to write about Jesus?

Damis — He wrote about Apollonius of Tyana. No desire to mention the competition in this case.

Dio Chrysostom — He was an orator. He wrote on literature, philosophy, and politics. Jesus made no major waves to Rome in this area, so why bother?

Dion Pruseus — He was also an orator. He wrote on how to speak well. No need to mention Jesus.

Epictetus —- He was a second-century philosopher. His main interest was stoicism. Why would he care about Jesus? Besides that, his writings are not his, but rather those of his students. They want to show him as a great teacher, not Jesus.

Favorinus —- He was a second-century philosopher. He wrote on the subject of rhetoric. Why would he mention Jesus?

Florus Lucius — He was a Roman historian. He wrote about pre-Christian history. Nothing there says he should have talked about Jesus.

Hermogones Silius Italicus — Unclear who this is, though he could be a poet who wrote about the second Punic War. I don’t think that involved Jesus.

Josephus — We will cover this later. Norman says both mentions are forgeries.

Justus of Tiberius — We only have a 9th century work saying this doesn’t mention Jesus, but it was a Jewish work interested in writing about kings. Jesus was not seen as a king by most of the Jews. Why mention a failed crucified Messiah?

Juvenal — He wrote satires. No need to speak of Jesus there.

Lucanus — This guy was the nephew of Seneca. We have a poem he wrote and a work describing the war between Caesar and Pompey. Jesus was not a major combatant in that war.

Lucian —- See next part

Lysias — Who? There was someone who lived with that name, but it was from 400-300 B.C. There’s a good reason they wouldn’t talk about Jesus.

Martial — He wrote poetry and satire. Why should he talk about Jesus?

Paterculus — He wrote a history of Rome. His work was published just when Jesus started His ministry and we have no record of Jesus visiting Rome.

Pausanias — His work is Descriptions of Greece. Remember when Jesus went to Greece? Neither do I.

Persuis — Again, a satirist (How many of these historians are not historians?).

Petronius — Wrote works like The Satyricon. His work was often quite vulgar. Why mention Jesus?

Phaedrus — He wrote fables. Again, why mention Jesus?

Philo-Judeaeus — Philo is at least an understandable figure, but Jesus would be seen as a flash in the pan to him. There were numerous figures being put to death. Philo mentions no other Messianic figures. We go to Josephus for those. More of this can be found in my article on how Jesus is not worth talking about (At least to the ancients).

Phlegon — This one is questionable. It could be he did mention the darkness at the time of Christ.

Pliny the Elder — He wrote Natural History. This dealt with science and morality. There was no need to mention Jesus to make his case.

Pliny the Younger — See next part.

Plutarch — This one is another one that could very well have possibly referred to Jesus. Why didn’t he? I’d chalk it up to a bigotry against people like Jews and Egyptians. He was more interested in Greco-Roman heroes.

Pomponius Mela — This guy was a Roman geographer who came from Spain. A geographer has no need to talk about Jesus.

Ptolemy — He wrote the Almagest. His main area of interest was astronomy. No need to talk about Jesus.

Quintilian — He wrote about Greco-Roman rhetoric. Jesus has no need to be mentioned here.

Quintius Curtius — Jesus was supposed to fit into the history of Alexander the Great? Who knew?!

Seneca — This one could have mentioned Jesus, but he probably would have had no interest in what he would deem superstitious nonsense and was more interested in the philosophy he knew well and trying to save himself from Nero.

Statius — He wrote poetry, a story about the seven against Thebes, and the life of Achilles. Jesus played no role in any of this.

Suetonius — See next section.

Tacitus — See next section.

Theon of Smyrna — His work was on mathematics and astronomy. Why talk about Jesus?

Valerius Flaccus — He wrote about Jason and the Golden Fleece. Was Jesus a part of that voyage?

Valerius Maximus — He wrote anecdotes and just when Jesus was getting started. Again, why mention Him?

As we can see from this list, Norman has not done any checking. He just saw the list and went with it. Norman has just reached the point where he’ll believe any argument provided it argues against Christianity.

So let’s look at the more disputed figures.

Josephus

There is no doubt that Josephus has interpolations in what he said, yet the overwhelming majority of scholars here say partial interpolation. The argument worth mentioning is that Origen says Josephus did not believe Jesus was the Messiah, but that does not show that the whole passage did not exist. It just shows the part that says “He was the Messiah” did not exist. There is also no need for the church fathers to mention this passage. The existence of Jesus was not debated. Norman says nothing about the second reference to Jesus which is even more accepted than the first.

Tacitus

Norman really shows his lack of knowledge here. He says Tacitus never mentions Jesus. He just mentions someone named Christus. Here’s my challenge then to Norman. Find another person named Christus who was crucified under Pontius Pilate and had a group of people named after him and this group’s teachings had reached Rome by the time of Nero and several of them were put to death by him. Go ahead. Find one other figure.

He also says that this information was probably hearsay. There’s no evidence given for this and even when he received information from Pliny the Younger, his best friend, he still treated it with skepticism. Tacitus as a Senator would have access to records now lost to us.

Norman also says Tacitus spoke of pagan gods as if they really existed, to which we could say this could first off be used to argue against the historicity of anything Tacitus wrote if accurate, but second, Norman gives no examples of this. Without that, we cannot comment. All we can say is the again overwhelming majority of scholars of Tacitus have no problem with this reference.

Suetonius

I could understand this one being more questionable. Norman does say the name Chrestus can refer to the good man. This would be too vague for a Roman historian to write about. What good man? It also doesn’t need to mean that this Chrestus was in Rome. It could just as well mean he was the subject of the debate and this would fit in with the expulsion of the Jews from Rome at the time.

Pliny the Younger

Norman is right that he never mentions Jesus but does mention Christians worshipping Jesus, but this is consistent with all that we have as well.

The Talmud

I am skeptical of this claim since it gets a lot of information about Jesus wrong and hence, I don’t use it.

There is no mention of Lucian here nor is there any of Mara Bar-Serapion.

We also issue this challenge to Norman. If you think this is a convincing argument, show where Gamaliel, Hillel, or Shammai are mentioned by these writers. These are Jews you would no doubt hold to be historical figures. Find them mentioned.

So where does Norman think the idea of Jesus came from? Pagan gods. Norman does get something right in that much of the life of Jesus is patterned after the Old Testament, but this is what we would expect. Great teachers would try to reenact the great figures of the past. It would be seen as honorable to do so.

Still, Norman isn’t satisfied with that. He goes with the mystery religions and what a shock that one of his great sources is Freke and Gandy’s The Jesus Mysteries.

Norman thinks showing a god dying and coming to life is sufficient, but that does not equal resurrection in the Jewish sense. (Note the irony of having to explain to Norman the Jewish context) Baal would die and rise, if he did at all which can be disputed, with the vegetation cycle.

As for Adonis, the stories about him come from the second century. If any influence was going on, it was Christians influencing the story of Adonis. Norman is free to try to show us the scholarly support. Again, we want scholars, not sensationalists like Freke and Gandy.

We could just as well say that for all of these claims we want to see the scholarship. Attis was born on December 25th? The NT makes no such claim for Jesus, but can Norman show us the dating on this? Can he show an account of the resurrection of Attis that pre-dates Christianity?

For Isis, Horus, and Osiris, we issue this challenge to Norman. Find one living Egyptologist that will think that this idea is on the right path. They could say “Eh. It needs a little bit of tweaking here and there, but it’s generally right.” Find one.

Naturally, we have Mithras on the list. It’s fascinating to hear what Mithras did after death especially since we have no record of his death whatsoever. Mithras was also supposedly born on December 25th which is also supposedly the date of the winter solstice. I challenge Norman to back any of these claims.

For all of these claims, about the only ones that could have some accuracy are the sharing of a meal and the doing of miracles. Miracles would be the work of any deity and meals were common rituals in the ancient world for fellowship. It should also be known that we have no writings of the followers of Mithras and we learn all we do about them from artwork and the writings of the church fathers.

How about Dionysus? We find more of the same in the list. Again, here’s my challenge to Norman. You make the claim. You back it. Where are these events backed by scholars of Dionysus?

Next, Norman goes to Their Hollow Inheritance by Michael Drazin to argue about Jesus, Krishna, and Buddha. Drazin is not a scholar but another anti-missionary. I have ordered his book from the library, but it looks like he relies on the same 19th century works and not modern scholarship.  Mike Licona contacted two specialists on Hinduism and Buddha. I refer you to those here.

Finally, if Jesus did exist, He was likely a zealot. This book was published before Aslan’s work, but Norman again doesn’t make much of a case.

Norman does say Jesus was referred to by titles that implied Kingship. Yes. And? This means that He was a zealot? Where do we see Him actively instigating the conquest of Rome?

Norman also tells us that John the Baptist was likely a zealot also since according to Josephus, Herod put John the Baptist in prison for fear of a military uprising. Strangely enough, we have no record of John’s disciples planning a rescue mission or partaking in any aggression. Ancient kings back then would be wary of anyone being more popular than they.

Paul arrested Christians in Damascus. Obviously, this was for anti-Roman reasons wasn’t it? No. Paul was zealous for Judaism and saw Christianity as a dangerous sect.

It also only makes sense supposedly that the high priest went after Jesus since the high priest had to protect Roman interests. No. It also makes sense if Jesus is gathering honor from the populace and the high priest thinks he’s losing his.

Norman also thinks that Jesus and His disciples, killed fruit trees like the fig tree, plucked corn on the sabbath, and refused to let someone bury their father because they were on the run from Herod. We hope Norman will start writing fiction because he has quite the vivid imagination to think this is a case.

Some of Jesus’s disciples did have nicknames of zealots. Sure. One of them was also a tax collector. Whoops! A zealot would not work with a tax collector would they?

In John’s Gospel, the people want to make Jesus king by force. Of course, it couldn’t be because they had just seen a miracle in their midst and said “This is the Messiah! Let’s make Him king!” One would think a zealot Jesus would welcome that.

Jesus attempted to fulfill Zechariah’s prophecy. Indeed He did. Yet if Norman accepts this, He needs to accept that Jesus went into Jerusalem expecting not to take it over, but expecting to die.

Was Jesus arrested for being a zealot threat? No. Jesus was arrested for being a threat to the honor of the Jewish leaders.

Norman says the large force the Romans sent to arrest Jesus only makes sense if He was a zealot. No. Jesus was not well-known in Jerusalem and the Romans would have no idea how many He would have or what they would do. Other Messiah figures did require an army and Rome just didn’t want to take chances. It doesn’t mean they were right in their assessment. Note that others seeing Jesus as a zealot is insufficient to say He was one, unless Norman wants to say my opinion is sufficient to show that he has no clue what he’s talking about.

The Romans charged that Jesus was the King of the Jews. We Christians no doubt see irony here, but Pilate would see mockery. He wrote this to humiliate the Jews he didn’t care for.

Jesus was crucified between two brigands. Yes. And?

We have already dealt with the sign on the cross.

When Peter was arrested, he was heavily guarded. Sure. What prisoner wouldn’t be?

Paul was arrested because he was thought to be a zealot ringleader. Supposing this is true, what of it? How does Paul present himself? This might be a shock to Norman, but major figures can be badly misunderstood by the public.

Jesus was preached to be another king by Paul. Of course he was. Yes. Paul did challenge Rome, but he didn’t challenge Rome on a military basis. Someone who was challenging Rome would not write Romans 13. Amazing that Norman says Paul was undercover working for Rome and then says Paul was a zealot against Rome. Which is it?

James was executed in 62 A.D. Surely this was because he was a threat to Rome. It’s difficult to understand any other reason! Well, no it’s not. It’s easy to. James was a more popular figure and a threat to the honor.

The final chapter of this book is how the Torah already provides for Gentiles. I have nothing of interest there. The main work is done.

I really encourage any Jew wanting to learn about Christianity to avoid Norman’s work. It’s full of hideous errors. The reason I engaged with it was for the debate he is having with Michael Brown.

In Christ,
Nick Peters

 

A Brief Look at Remsburg’s List

Is there a problem when contemporary sources don’t mention Jesus? Let’s plunge into the Deeper Waters and find out.

One of the hallmarks of internet atheism today is to hold that Jesus never even existed and there’s no evidence that He did. Now this position is one that is laughed at in the academy of New Testament scholarship, but on the internet, it’s treated as if it’s a lively debate. (These same people will be howling if you dare question evolution, which also isn’t really questioned in the scientific academy and since I am not a scientist, I do not raise up questions to it either. It makes no difference to me.) It’s quite amazing that for all the people I meet who claim to be freethinkers, they all seem to think exactly alike.

A popular tactic to use is one called Remsburg’s list. For instance, on site called Positive Atheism has a reference to Remsburg’s list by putting up chapter two of Remsburg’s own book. You can see it here. To the unsuspecting Christian, this seems like something remarkable, especially since in our day and age Michael Paulkovich has come out with a similar list with his joining the mythicist bandwagon.

To an unsuspecting Christian this list looks powerful. To an uninformed atheist, this list looks like a silver bullet.

Alas, I must say I am more skeptical than my skeptic friends apparently. You see, when I come across a claim, I actually want to question and investigate it. Let’s see the claim this way.

Jesus was a wildly popular figure in the ancient world.

Since Jesus was so popular, He should have been talked about by everyone.

Jesus was not talked about by everyone.

Therefore, Jesus didn’t exist.

To begin with, the whole thing is a total non sequitur. There are any number of reasons for not mentioning people and this would include more famous ones not noted by their contemporaries such as Hannibal, who nearly conquered Rome, and Gamaliel, who was one of the greatest teachers of Torah in Judaism. None of these were worthy of a mention by their own contemporaries. (And it’s quite odd to think that a general who nearly conquered the Roman Empire would go without a mention, but a crucified failed Messiah (In the eyes of the world) should have been mentioned. Of course, there is more to the answer than this.

Let’s first consider that Jesus was wildly popular. Not really. Jesus was a flash in the pan in the ancient world as it were. In His lifetime, many people did talk about Him, but His greatest popularity was with the peasants in the area. The educated elite saw Him as a threat and not someone they would want to talk about. This is in fact only in Judea. As I have argued elsewhere, for the rest of the world, Jesus was not worth talking about. Let’s list some reasons why those outside of Jesus and who heard about Him later on would not want to talk about Him.

He had a low honor birth. He was born in a shameful part of the world in a low-honor town and could have in fact been seen as illegitimate. His immediate parents were peasants.
Aside from Egypt as a small child, He never left the area of Israel.
He never went to battle.
He never ran for political office or held political office.
He did not write any books. (And actually, while Paulkovich considers this odd, rabbis did not write books nor did many great teachers. Their followers often did. See Sandy and Walton’s The Lost World of Scripture.
He was seen as a miracle worker. (Think charlatan. This might convince eyewitnesses, but if you weren’t there, what are you going to think? You’ll more likely treat Him like most people treat Benny Hinn today.)
He did not establish a philosophical school.
He was crucified.

I cannot emphasize that last one enough. Jesus would be seen as a failed Messiah figure. The Jews would have considered Him a blasphemer to YHWH and He didn’t even conquer the Roman Empire and set the Jewish people free like surely the Messiah would do. The Gentiles would have seen Him as someone who challenged Rome and got crushed by them. That He got crucified would put an end to any of His career and thus render Him someone not worth talking about. Add in a bizarre belief in a resurrection, which would have been shameful since most people saw the body as a prison you would want to escape, and well that’s just another example of superstitious people.

The shocking thing is not how few people talked about Jesus. The shock is that anyone did at all.

But now let’s consider some of the people on the list. Many of them were not people who would mention Jesus anyway. Ptolemy was writing about astronomy. Why would he mention Jesus? Why would Philostratus write about Jesus? He was trying to promote his own guy and a great way to shame the Christians would be to not even mention Jesus. Why would Epictetus? These were teachings on stoicism and personal philosophy. Martial wrote poetry and satire. Why would any historian of Rome need to mention a failed Messiah?

So let’s go into some other figures.

Philo is often mentioned, but we need to see evidence Philo had a great interest in writing about failed Messiah figures. It’s also not accurate to say that Philo was in Jerusalem at the time of Jesus. He wasn’t. Even if he had been, a crucifixion would have ruled Jesus out as someone worth talking about. Of course, if he had seen him and believed he was resurrected and wrote about that, then skeptics would count that testimony as biased and not accept it.

Plutarch wrote about lives of virtue to be emulated, but they were not Jewish figures. Furthermore, to have Jesus be crucified would immediately put him down as a list of people to not emulate.

For Justus, we do not possess his work. We just have a Christian much later saying Justus did not mention Jesus. Again, why should he? Justus from what we gather was interested in political figures. Herod would be included. Jesus would not be.

Figures like Josephus and Tacitus did mention Jesus but lo and behold, these are interpolations. (Read that as “Idea difficult for my viewpoint so I have to say it’s questionable.) These ideas are not popular with actual scholars of Tacitus and Josephus, but then again, keeping up with scholarly work has not been a favorite pastime of mythicists.

In conclusion, looking at the list, there are several people who would have had no interest and the position ignores the ones who did mention him. Arguments from silence are notoriously bad arguments and if your position hangs on it, you might need to seriously question it.

In Christ,
Nick Peters

Raphael Lataster in the Washington Post

Does the evidence for Jesus just not add up? Let’s plunge into the Deeper Waters and find out.

So as Christmas time comes again, you can expect that the crazy and bizarre will come because what better way to celebrate Christmas than to go after Christianity? And of course, you have to pick the view that is the weakest and most obscure and present that as if it was a new idea that is gaining serious traction in the academy when really, it quite frankly isn’t. The hypothesis under question has never been taken seriously in the academy. But then on the internet, everything is different. You can say whatever you want and be taken as an authority just because you have a blog or a web site.

DrewCarey

So what hypothesis is this? Why it’s that Jesus never even existed. Who is putting it out? Raphael Lataster. Does that name sound familiar? It should. I reviewed his book about a year ago on this blog and found it severely lacking. David Marshall also reviewed it and has suggested that it is the worst atheist book ever. J.P. Holding’s review has a part one and a part two. But go to the Society of Biblical Literature and is anyone talking about Lataster? Nope. Nor is there any mention of his hero Richard Carrier.

But now there’s an article  Lataster is writing  and unfortunately, for too many who do not know how to do history, the case can sound persuasive. So let’s look at it. For all interested, the article itself can be found here. If you think I’m misrepresenting Lataster, feel free to check.

So let’s dive in.

Did a man called Jesus of Nazareth walk the earth? Discussions over whether the figure known as the “Historical Jesus” actually existed primarily reflect disagreements among atheists. Believers, who uphold the implausible and more easily-dismissed “Christ of Faith” (the divine Jesus who walked on water), ought not to get involved.

Now I did point out in my book review that Lataster too quickly assumes the Christ of Faith and the Christ of History cannot be the same person. Maybe they aren’t, but shouldn’t we study the question before we actually decide on it. Lataster says the Christ of Faith is implausible? On what grounds? Because He walks on water. Only if miracles cannot happen. Has Lataster shown that or has he just assumed it? It’s the latter. Even in his book he could have at least tried to cite Hume as if that would have been some sort of argument. He doesn’t. Instead the Lataster of faith is too dismissive of the Christ of faith.

Fortunately, Lataster has already drawn a line in the sand as well. if you’re a believer, don’t get involved. Let’s see how this works. “Let’s discuss whether there is a god or not, but atheist philosophers need not get involved.” How far would it go? Unfortunately, in the world of scholarship as it really is done, scholars all have to act by the same rules. If you want to make an argument, you have to provide the data for it. It doesn’t matter what your worldview is. You make your case before your fellow peers who could hold a contrary position. They might not agree, but they will decide if you have made a real argument for your position.

Perhaps the problem is Lataster just isn’t familiar with how the world of scholarship works.

For what it’s worth, my stance is bias is too often used as an excuse. It is data that matters and data does not know bias. It is in the interpretation that you can start to see the bias. Yet bias can also make one want to be more careful to present the truth. A final point on this topic to make is the one once made by N.T. Wright. You might have a biased scorekeeper reporting the score at a football game, but that doesn’t mean he won’t tell you the right score.

Numerous secular scholars have presented their own versions of the so-called “Historical Jesus” – and most of them are, as biblical scholar J.D. Crossan puts it, “an academic embarrassment.” From Crossan’s view of Jesus as the wise sage, to Robert Eisenman’s Jesus the revolutionary, and Bart Ehrman’s apocalyptic prophet, about the only thing New Testament scholars seem to agree on is Jesus’ historical existence. But can even that be questioned?

While there is disagreement, there is also material here that is simply false. There is much besides his existence that is agreed upon by NT scholars. His crucifixion for instance is universally accepted. Also scholars are largely in agreement that Jesus had a connection with John the Baptist and had twelve disciples and that after his crucifixion his disciples claimed to see him alive again. He was a teacher who spoke in parables and many will even tell you he was at least viewed as a great healer.

The first problem we encounter when trying to discover more about the Historical Jesus is the lack of early sources. The earliest sources only reference the clearly fictional Christ of Faith. These early sources, compiled decades after the alleged events, all stem from Christian authors eager to promote Christianity – which gives us reason to question them. The authors of the Gospels fail to name themselves, describe their qualifications, or show any criticism with their foundational sources – which they also fail to identify. Filled with mythical and non-historical information, and heavily edited over time, the Gospels certainly should not convince critics to trust even the more mundane claims made therein.

It’s hard to think of a paragraph with more misinformation in it than this one. Let’s consider this. A lack of historical resources. The books of the NT can all be dated to within the first century. That means we have 27 writings with varying degrees of information about the historical Jesus. Lataster wishes to dismiss them saying the reference the clearly fictional Christ of faith, which is of course the presupposition of the Lataster of faith. Even still, scholars do not use this as a reason to dismiss them. Some legendary material or embellishment does not mean the historical core has been entirely destroyed. In fact, it’s quite bizarre to think that within a few decades in the ancient world, the entire history would have been overturned.

Next we are told they are written decades after the events. Okay. The problem? Much of what Tacitus and Josephus wrote about was also decades later. Scholars don’t see that as a problem. Hannibal who nearly conquered the Roman Empire has the first major account of him being written decades later by Polybius. From Hannibal’s own lifetime, we have only a scrap that mentions him. That’s it. A guy who nearly conquered the Roman Empire and he gets a scrap. Yet somehow, we’re supposed to think that a crucified Messiah who would have been seen by the outside world as a flash in the pan phony baloney would be talked about the world over? The ancient world would have dismissed the “Christ of Faith” just as quickly as Lataster has.

But let’s make the case even more interesting. Lataster has a great adoration of Carrier. Carrier has replied to the claim that there’s more evidence for the resurrection than Caesar crossing the Rubicon (Which I am not defending here) by saying the great scholars of the age talked about Caesar crossing the Rubicon. As I said in an earlier post when dealing with that idea:

But what’s most interesting about this is the fact of every scholar of the age. Let’s use a site like this.

Here we find Suetonius was born in 71 A.D. At the start, this puts us at 120 years+. Let’s suppose for the sake of argument that Suetonius waits until he’s 30 to begin writing. That would mean this reliable account is 150+ years later.

Appian?

He was born in 95 A.D. That puts us at 144 years+. Let’s suppose he waited until the age of 30, and it’s more likely he waited until later. If we give 30, then that means he wrote 174+ years later.

Cassius Dio? He was born in 164. This puts at at 213 years+. He started writing the Roman Histories at the earliest in 211. That puts us at 260 years+.

Someone had said something about the accounts of the resurrection being two to three centuries later….

But strangely enough, Cassius Dio two to three centuries later is okay.

Plutarch would be the earliest being born in 46 A.D., but this puts us at 95 years+ and if he waits till thirty, well that’s 125 years+.

That means not ONE of these sources could have talked to an eyewitness of the event. Not one of them was a contemporary of Caesar either. Not one of them would have been a firsthand account.

And yet they’re all accepted.

But the biggest problem with all of this is that Lataster is reading a modern culture onto the text. In the modern world, you don’t wait until later to write something. You do it immediately. Memory is not as trusted a tool. In the Biblical society, the written word is not as trusted and the oral tradition is more reliable and more trusted way of communicating. Lataster could have been benefited by reading a work such as The Lost World of Scripture or hearing my interview with one of the co-authors, Brent Sandy. Unfortunately, he probably won’t because both of the authors are Christians so yeah, we can just dismiss them.

Next all of these come from Christian authors eager to promote Christianity, so we can dismiss them. Perhaps we should dismiss the writings about the rabbis since they were written by their disciples to promote them. Perhaps we should dismiss Plato’s writings about Socrates since he was a disciple eager to promote Socrates. Perhaps today we should dismiss holocaust museums by Jews who have a bias obviously eager to avoid another holocaust.

Or perhaps we should remember that in the ancient world, like today, everyone wrote to promote something and bias was in fact viewed as something important. No one wanted to read something without passion. Would it work if I just dismissed Lataster because he’s an atheist and therefore he clearly has a bias against any idea that would be associated with religion? No. Data is still data. Arguments are still arguments.

As for the Gospels not naming themselves or their qualifications or failing to show any criticism with their foundational sources, this also is not really a problem. Many authors in the ancient world wrote books anonymously and their authorship was identified by others. Just saying “anonymous” does not work. Upon what grounds does Lataster dismiss the testimony of the early church fathers and the internal arguments given for authorship. Also, E.P. Sanders has pointed out that the authors would remain anonymous due to their desire to focus the attention on the life of Jesus rather than saying what they were writing was “Their version of the life of Jesus.”

And as for interaction with sources, Lataster is assuming it would be done as it would be today. Richard Bauckham has made the case in Jesus and the Eyewitnesses that the authors used various methods to identify their sources. He argues that as the tradition goes through the Gospels, names are not added but dropped and that a named figure can normally be seen as a source, with obvious exceptions like Judas Iscariot. Generally, if a character that is not Jesus or one of the twelve is mentioned, this person could likely have been a source. Just look later in the other Gospels to see.

As for filled with mythical and non-historical information, well that could be said, but it would be nice to see an argument rather than just an assertion.

And as for heavily edited over time, has he read nothing of textual criticism? The Gospels have been copied, but they have not been so edited over time that we don’t know what the originals said. Very little of that is debated. This is the kind of objection that gets tossed around commonly, but it won’t find scholarly support.

The methods traditionally used to tease out rare nuggets of truth from the Gospels are dubious. The criterion of embarrassment says that if a section would be embarrassing for the author, it is more likely authentic. Unfortunately, given the diverse nature of Christianity and Judaism back then (things have not changed all that much), and the anonymity of the authors, it is impossible to determine what truly would be embarrassing or counter-intuitive, let alone if that might not serve some evangelistic purpose.

It is? No. Not really. All we need to do is study the work of the context group of scholars. Perhaps we could use some resources like The Greco-Roman World of the New Testament, or Honor, Patronage, Kinship, Purity, or Misreading Scripture With Western Eyes, Just like he is with the Christ of Faith, the Lataster of Faith is too quick to dismiss a claim that he disagrees with. (and let’s seriously hope that he himself did not link to wikipedia to explain the criterion of embarrassment, though I fear he did.)

The criterion of Aramaic context is similarly unhelpful. Jesus and his closest followers were surely not the only Aramaic-speakers in first-century Judea. The criterion of multiple independent attestation can also hardly be used properly here, given that the sources clearly are not independent.

As for the Aramaic context, again, he is too quick. Did others in Judea speak Aramaic? Sure. How does that help explain that being used by those writing to people in the Greco-Roman World? Now if he does think any Gospel was written by a person from first century Judea, shouldn’t we trust they would have known if this Jesus fellow had never even existed, especially since as scholars agree so much with today, the Gospels are Greco-Roman biographies.

For multiple attestation, again the Lataster of Faith simply throws out an assertion and that’s it. They are clearly not independent? Says who? What’s the argument? Show it. Why is it that we are often told the Gospels are dependent on each other and then told that they hopelessly contradict? Why do we talk about the synoptic problem at all? Could it be that similarities in the Gospels could actually be because, oh I don’t know, I mean it’s a bizarre idea and all I’m sure, but could it just possibly be they are all about a real historical person that walked the Earth as NT scholars agree?

Paul’s Epistles, written earlier than the Gospels, give us no reason to dogmatically declare Jesus must have existed. Avoiding Jesus’ earthly events and teachings, even when the latter could have bolstered his own claims, Paul only describes his “Heavenly Jesus.” Even when discussing what appear to be the resurrection and the last supper, his only stated sources are his direct revelations from the Lord, and his indirect revelations from the Old Testament. In fact, Paul actually rules out human sources (see Galatians 1:11-12).

The silence of Paul naturally has to be played. So supposedly some mention of Jesus could have greatly bolstered Paul’s claims at times. When are these times? Can he tell us? Or are we just to trust the Lataster of faith? Paul only describes a Heavenly Jesus? Okay.

The Jesus who was crucified on the Passover by the Jews. He was born of a woman and under the law, and descended from David. He instituted a meal with his followers on the night of his crucifixion and was buried and was claimed to be seen alive again after a resurrection. Of course, Lataster would say these are all about a heavenly Jesus which is interesting since we have arguments from silence yet if we follow that criteria, where do we see mention of this heavenly realm where all these events took place or of a heavenly Jesus? Lataster would want to say that Paul rules out human sources, but this is the mistaken idea that gospel must necessarily mean “knowledge of the life of Jesus.” It doesn’t. It also refers to the truth that Jesus is the risen Messiah. Paul had that made clear to him on the Damascus road experience. He is saying he was not persuaded of Christianity by humans but by God Himself. In fact, in the passage in Galatians, Paul is really comparing himself to Jeremiah regularly with a divine call.

Also important are the sources we don’t have. There are no existing eyewitness or contemporary accounts of Jesus. All we have are later descriptions of Jesus’ life events by non-eyewitnesses, most of whom are obviously biased. Little can be gleaned from the few non-Biblical and non-Christian sources, with only Roman scholar Josephus and historian Tacitus having any reasonable claim to be writing about Jesus within 100 years of his life. And even those sparse accounts are shrouded in controversy, with disagreements over what parts have obviously been changed by Christian scribes (the manuscripts were preserved by Christians), the fact that both these authors were born after Jesus died (they would thus have probably received this information from Christians), and the oddity that centuries go by before Christian apologists start referencing them.

With the claim about contemporary and eyewitness sources, we have already mentioned this earlier. Tacitus and Josephus wrote about many events they were not eyewitnesses or contemporary to, and yet this has not been a problem of historians. It’s a made-up criteria of Christ-mythers. To say we have no eyewitnesses, Lataster will need to interact with works like those of Bauckham’s cited earlier. We can expect he won’t because, hey, this is Christian scholarship. As for Tacitus and Josephus being shrouded in controversy, it is only over what is being talked about but not that there is doubt over Jesus’s existence.

Josephus has the most controversy and it’s hard to think of a better article on Josephus than that written by James Hannam. For Tacitus, there is not nearly that level of controversy. It would have been nice if Lataster could have named some scholars who are doubtful of the reliability of these passages. As for apologists not referencing them, why would they need to? None of their opponents were arguing that Jesus never existed. Celsus even accepted that Jesus did miracles. He just said he did them by dark arts learned in Egypt. What good would it do in debates to show a reference that simply argued for the existence of Jesus when no one was debating that?

Agnosticism over the matter is already seemingly appropriate, and support for this position comes from independent historian Richard Carrier’s recent defense of another theory — namely, that the belief in Jesus started as the belief in a purely celestial being (who was killed by demons in an upper realm), who became historicized over time. To summarize Carrier’s 800-page tome, this theory and the traditional theory – that Jesus was a historical figure who became mythicized over time – both align well with the Gospels, which are later mixtures of obvious myth and what at least sounds historical.

Remember boys and girls, when you’re an atheist writing on the NT on the internet, it is essential that you cite Richard Carrier. Well, who can blame him? After all, look at what we know about Carrier!

Richard Carrier is a world-renowned author and speaker. As a professional historian, published philosopher, and prominent defender of the American freethought movement, Dr. Carrier has appeared across the U.S., Canada and the U.K., and on American television and London radio, defending sound historical methods and the ethical worldview of secular naturalism.

Wow. A world-renowned author and speaker! Why who wouldn’t want to pay attention? How do we know that this description is accurate? What reason do we have? It comes from Richard Carrier himself. As for his book, I’ve read it and found it extremely lacking as he gives the sound of one-hand clapping and like the Lataster of Faith, too quickly dismisses those he disagrees with. Expect a fuller review in the future after I go through the footnotes with a fine-tooth comb. What I have observed with mythicists is that they are often unreliable in their use of sources. Of course, we could question that Richard Carrier even exists. I mean, surely if he’s such a well-acclaimed figure some university by now would have scooped him up and had him teaching. Awfully suspicious….

Getting back to Lataster:

The Pauline Epistles, however, overwhelmingly support the “celestial Jesus” theory, particularly with the passage indicating that demons killed Jesus, and would not have done so if they knew who he was (see: 1 Corinthians 2:6-10). Humans – the murderers according to the Gospels – of course would still have killed Jesus, knowing full well that his death results in their salvation, and the defeat of the evil spirits.

So what does the passage say? It says the rulers of this age. Does it say demons? No. It just says rulers. Now could the word used refer to demonic powers? Sure, but Lataster’s argument here is weak. How often are we told that an omnipotent God could have devised another way? Perhaps there was one then if the Jews had accepted the offer of Jesus, but let’s look at the main argument.

For one thing, when Paul speaks of archons (The word translated as rulers) he normally adds a predicate if they are non-corporeal, such as of the air or something of that sort. Second, look at chapters 1 and 2 of 1 Corinthians. You find a consistent focus on earthly activity. Why should we think that there has been a sudden switch to a heavenly event? It’s a popular theory of Doherty and Carrier, but it just hasn’t caught on with scholars. There’s a reason for that.

So what do the mainstream (and non-Christian) scholars say about all this? Surprisingly very little – of substance anyway. Only Bart Ehrman and Maurice Casey have thoroughly attempted to prove Jesus’ historical existence in recent times. Their most decisive point? The Gospels can generally be trusted – after we ignore the many, many bits that are untrustworthy – because of the hypothetical (i.e. non-existent) sources behind them. Who produced these hypothetical sources? When? What did they say? Were they reliable? Were they intended to be accurate historical portrayals, enlightening allegories, or entertaining fictions?

Yes. They don’t say much, for the same reason many evolutionary scientists don’t say much about young-earth creationism, or that geologists don’t say much about flat-earth theories, or that astronomers don’t say much about geocentrism, or that Hitler historians don’t say much about the holocaust never happening. They don’t because it’s viewed as a crank theory. If they even mention it, that will give it some sort of credibility. Any writing is done out of a reluctance because the idea is so annoying.

Ehrman and Casey can’t tell you – and neither can any New Testament scholar. Given the poor state of the existing sources, and the atrocious methods used by mainstream Biblical historians, the matter will likely never be resolved. In sum, there are clearly good reasons to doubt Jesus’ historical existence – if not to think it outright improbable.

It’s nice to know that Lataster has already assured us we don’t need to look at the scholarship. I happen to disagree and think that yes, Ehrman and Casey can tell us. In fact, the world of NT scholarship as a huge, huge majority has already told us. Christ-mythers meanwhile are just a group trying to make a lot of noise but just not getting the attention they want from the academy. Until they come up with decent arguments, they shouldn’t.

In Christ,
Nick Peters

Book Plunge: The Christians As The Romans Saw Them

What do I think of Wilken’s book on how Romans viewed the Christians? Let’s talk about it on Deeper Waters.

Wilken’s book has been seen as a classic in the field on investigating what were the opinions of the Romans on the Christians that goes from Pliny all the way to Julian the Apostate.

As one goes through the book, they see that over time, attitudes change as the Roman Empire has to get used to the growing Christian church. For Pliny and Tacitus, it was just this bizarre little group and hopefully it will go away before too long. For Celsus, it was a threat to true religion that needed to be dealt with. For Porphyry, it was here to stay, but let’s try and make it fit into the Roman system.

Let’s start with Pliny. Pliny saw the Christians as people who were practicing a bizarre superstition. In fact, it was hard for him to know what Christians really did believe as all manner of rumors were told about them, such as that the Lord’s Supper was a meal of cannibals and that regular orgies went on at their “love feasts.”

Pliny made it a point to sentence any Christian who was brought to him, but he also did not go out seeking out the Christians. There was not much study done of them directly and they were seen by people like Pliny as a burial society that would make sure the deceased in the group were given proper honors when they died.

This goes on to people like Tacitus and others. A recurring theme that shows up is that the Christian religion was new and as new, it was viewed with suspicion. Picture the crowd you see at a Baptist church saying “We’ve never done it that way before!” The people who the ancients saw as the ancients were deemed to be the closest to the gods. The best way to live was to follow their pattern. If you went against that, you would bring about the wrath of the gods. New beliefs were looked at with suspicion.

As time passes on, we get to Galen, a physician who actually saw the new movement as a philosophy. It was clear also he had read some of the writings of the Jews and the Christians as he referred to Moses and Christ and what they taught. He did not accept what they taught, but Galen was someone who was never married to any one philosophical school but studied them all. At this point, Christianity is starting to come more into its own and starting to interact more with the academics of the day.

Once we get to Celsus, we have the first real argument against the Christians that we know of. What’s most fascinating when we get to these critics is that the objections they raised are still around today. Ever hear the claim that the Gospels are just hearsay? It was around back then and it was being investigated back then. Ever hear the claim that Christians are people who don’t think and just believe on blind faith? Celsus himself raised that charge. He claimed that it was the foolish people who believe this stuff but the Christians grow quiet when the scholars come around. There was even raised the question about “What about those people who came before Jesus or who never hear about Jesus?” Yes. There is nothing new under the sun. These people were answered back then and they must be again every generation.

Porphyry takes another stance. In fact, he was seen as the most dangerous critic from a purely intellectual perspective and was still being answered centuries later. He had heard Origen’s answers to Celsus and he was not convinced. He began his own writing and he was the most learned critic of them all.

Porphyry could have been said to know the Bible as well as his opponents. He raised objections about the dating of the book of Daniel and questions about consistencies in the Biblical record. If that was all that he had said, he would not have been seen as the most dangerous critic of all. Once again, those questions were debated and addressed back in the day.

What made him most dangerous was his challenge that Jesus should be accepted but as another wise man who was just divinized over time. (Bart Ehrman has not produced a new idea at all.) Jesus had taught the Kingdom of God and the worship of God and his apostles came and changed it into a message about Jesus.

Because of this, worship was being changed from the worship of the true God to the worship of Jesus. It’s not a shock that within a century of Porphyry’s death the Arian controversy broke out. Porphyry put Christians in a puzzle as he did highly praise Jesus and esteem Him, but He said Christians were getting it wrong by worshiping Jesus.

The last one looked at is Julian the Apostate. He became emperor with people thinking he was a Christian, only to find out that no, he wasn’t, and he decided to use his power as emperor to try to restore paganism. His main aspect get at was that of Christianity and Judaism. How could Christianity claim a connection to Judaism when it cut itself off from Judaism?

Interestingly, for the Christians of the past, the destruction of the temple was seen as a way of saying that God was done with the Jewish system. As long as the temple was in the state of destruction, then God was certainly out of covenant with the Jews. This was seen as evidence He had moved to the Christians.

This is particularly interesting since Julian decided he would rebuild the temple and lo and behold, he died shortly after that and the project was abandoned and never finished. It would be interesting to see what he and the Christians would think of so many modern dispensationalists who see it as their duty to help rebuild a temple in Jerusalem.

Despite this, Julian’s objections are still around. They have also still been answered. Those who do not learn history are condemned to repeat it. The sad reality is that too many skeptics think they are finding new objections that have not been answered when they have been, and too many Christians are doubting severely and sometimes abandoning the faith not knowing the answers they need might have already been given centuries ago.

Wilken’s book is an amazing read to learn how Christians were viewed by those on the outside. It’s worth noting as well how many arguments were not made. It was never claimed Jesus never even existed. It wasn’t even claimed that Jesus never did miracles. These are seen as main arguments today, but they weren’t in the time of the first critics of Christianity.

I encourage people to get this book and read it.

In Christ,
Nick Peters

Apostles’ Creed: Crucified

Was Jesus crucified? Let’s talk about it on Deeper Waters.

Since I did not find the time to write a blog on Thursday, I’m going to make up for it with a rare Saturday blog. I hope you’ll also be tuning in to the podcast today that I have with Robert Kolb on the resurrection. For now, we’re going to talk about the crucifixion.

If you meet someone who really thinks they speak with authority and that the crucifixion did not happen, you can rest assured you are talking to someone who doesn’t know what they’re talking about.

“The fact of the death of Jesus as a consequence of crucifixion is indisputable, despite hypotheses of a pseudo-death or a deception which are sometimes put forward. It need not be discussed further here.” (Gerd Ludemann. .”What Really Happened To Jesus?” Page 17.)

“Christians who wanted to proclaim Jesus as messiah would not have invented the notion that he was crucified because his crucifixion created such a scandal. Indeed, the apostle Paul calls it the chief “stumbling block” for Jews (1 Cor. 1:23). Where did the tradition come from? It must have actually happened.” (Bart Ehrman, The New Testament: A Historical Introduction to the Early Christian Writings. Third Edition. pages 221-222)

“Jesus was executed by crucifixion, which was a common method of torture and execution used by the Romans.” (Dale Martin, New Testament History and Literature. Page 181)

“That Jesus was executed because he or someone else was claiming that he was the king of the Jews seems to be historically accurate.” (ibid. 186)

“Jesus’ execution is as historically certain as any ancient event can ever be but what about all those very specific details that fill out the story?” John Dominic Crossan here.

None of these people would be considered orthodox Christians who are saying this. This argument is not being made for theological reasons. It is being made for historical reasons. The testimony of history that Jesus was crucified is overwhelming. It is the testimony of all of our earliest sources as well as non-Christian sources such as Tacitus.

Some people look at the crucifixion and say that it means Jesus died and say “Well so what? The only way you could argue that Jesus rose again is that you had him die. So what?” The reason crucifixion matters is not that it’s just that Jesus died, but that He died the worst death it was possible to die in His time. He died a death that was humiliating and shameful.

In Jesus’s society, you would not invent a story that your messiah who was to be your rival to the emperor even was crucified. That would make as much sense as making up a story that your candidate for the Pope had been an active homosexual in the past or that your candidate for president of the Southern Baptist Convention is a registered sex offender.

And yet, the Christians all agreed that Jesus was crucified, the part of the message that was extremely dangerous to their cause. Why did they all agree? It is because it was undeniable that it happened that way. Everyone knew it.

For Christians today, we can remember all that our Lord did in suffering not just a painful death, but a death that was shameful as well. This is what Hebrews means when in the 12th chapter it says that He went to the cross despising the shame. The shame was worth it for the greater glory that would come. We today can realize that our sufferings lead to the greater glory that will follow.

Christ trusted the promise of God to the cross.

How far are we able to trust that promise?

In Christ,
Nick Peters

Apostles’ Creed: Suffered Under Pontius Pilate

Did Jesus suffer under Pontius Pilate? Let’s talk about it on Deeper Waters.

First off in starting this, I can’t help but think of the words of N.T. Wright on the Nicene Creed where we will read about Jesus being born of the virgin Mary and then crucified under Pontius Pilate. Wright says that he can see Matthew, Mark, Luke, and John sitting in the background saying “You know, we spent a lot of time writing that stuff in the middle and think it’s pretty important.” The creed doesn’t cover the deeds of Jesus in his life there, so I won’t be talking about them here, but I definitely urge you to study the life of Jesus as well.

Bruno Bauer was one of the first people to suggest that Jesus never even existed. Now that led to some problems. If Jesus never existed, what about all these other people that are talked about in the Gospels? Bauer said most of them never existed either. He included Pontius Pilate. Josephus talks about him some as does Philo, but he’s not talked about much elsewhere. In fact, Tacitus only mentions him one time and here’s the interesting thing about it. The only place Tacitus talks about him is also the only place Tacitus talks about Jesus.

Unfortunately for Bauer, we now have archaeological evidence for Pilate. There has been an inscription found that dates to the time of Tiberius and describes Pilate as the prefect of Judea. It would be amusing to see what someone like Bauer would do with this today. Fortunately, the idea of Christ never existing didn’t really have any severe consequences. It’s not like Karl Marx saw it and took hold of it and it became part of the ideology to some extent of the Soviet Union. Oh wait….

Now some wonder about the idea of suffering. Why would Pilate even care? Pilate was not a great lover of the Jews. Why would he even capitulate to the chief priests who were insisting that he be the one to crucify Jesus Christ?

Well back then, it wasn’t like Pilate had poll numbers. He wasn’t going around Judea saying “Vote for me as Prefect!” He had also already had trouble with the Jews, involving an attack on them when they complained about him using temple funds to build an aqueduct as well as his sneaking in insignias of the emperor one night that the Jews saw as a violation of the second commandment against idolatry.

Add in this other thing as well. Pilate had a close relationship with Sejanus and it could be that the crucifixion took place after Sejanus had got in trouble with the emperor for charges of planning a revolt. Pilate could have seen his career in Jeopardy. A line like “You are no friend of Caesar” would have hit home.

With this in mind, it is entirely plausible to think that Jesus did indeed suffer under Pontius Pilate. How exactly was it that He did suffer? That will be the subject of our next blog post on the Apostles’ Creed.

In Christ,
Nick Peters

The Apostle’s Creed: I believe in Jesus

What is the case for the historical Jesus? Let’s talk about it on Deeper Waters.

Since I’ve already looked at the words I believe, there’s no need to reinvent the wheel here. So let’s move on to the next line and notice that it says that I believe in Jesus.

At the bare minimum, let’s start with Jesus. What is the case that there was a historical Jesus?

Quite good actually.

You see, a lot of Christians don’t take the time to look for this evidence. A lot of atheists don’t either, or just disregard whatever evidence is presented because it doesn’t reach a bar that they arbitrarily set. Many don’t bother to take the time to see how the ancient world worked, to which I have some excellent resources on that here, here, and here.

Ancient historiography is not modern historiography. In our day and age, we have numerous recording devices and we all have access to ways to read and write for the most part. All of us communicate through the written word to some extent and we have added mediums the ancients didn’t such as television and the internet.

Also, ancients by and large had much better memories than we do. Why should we? We can make post-it notes and have our phones be our memories and save information on our computers. If you don’t have access to technology like that, chances are you’ll use your memory a lot more.

Let’s also keep in mind some realities which I’ve explained further in an article like this that would show that in the ancient world, Jesus wasn’t really worthy of mention. He never ran for office. He never went into battle. He never traveled as an adult outside of his country. He never wrote anything that lasted. To make matters worse, he was crucified as a Messiah claimant. You might say he did miracles, but so what? You think a historian in Rome is going to take seriously the claim that a supposed Messiah who was crucified did miracles? Nope.

So what do we have on the existence of Jesus?

Well right off, we have Paul’s letters. Now some will say these don’t say a lot about the historical Jesus. That’s right, but why should they? Paul is not attempting to write a biography. He’s wanting to deal with misunderstandings that have taken place. Yet there are times he does refer to the Jesus tradition.

In 1 Cor. 11, he has the Lord’s Supper.

In 1 Cor. 7, he has the Jesus tradition on divorce and marriage.

In 1 Cor. 15, we have the excellent creed that dates to within five years of the resurrection event that lists the appearances of Jesus.

In Romans 1, we have the testimony that Jesus was of the line of David.

In various places in the Pauline epistles, we have the statement of Jesus being crucified.

In 1 Thess. 4, it is believed we have some Jesus tradition in the fourth chapter concerning the resurrection.

In Galatians 1, we learn that Jesus had brothers, especially James.

Now some of you might be saying “And don’t we have in 1 Tim. that he was crucified under Pontius Pilate?” We do, but most skeptics will not accept 1 Timothy as an actual Pauline epistle. It is universally accepted that Romans, 1 and 2 Corinthians, Galatians, Philippians, 1 Thessalonians, and Philemon are authentic however.

After this, we also have all four Gospels. These Gospels date to the first century. For most ancient figures, if we had four sources like this within a hundred year period, we would be absolutely thrilled! Yet strangely enough, that bar is changed when we come to Jesus. Of course, anyone wanting to know about how the Gospels can be trusted is invited to listen here.

So let’s go on to sources outside the Bible. A great work you can read on these sources is “Jesus Outside the New Testament” by Robert Van Voorst. Let’s start however with Josephus. The longer reference is here.

“Antiquities 18.3.3 Now there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews, and many of the Gentiles. He was the Christ, and when Pilate, at the suggestion of the principal men among us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians so named from him are not extinct at this day.”

This passage is known as the Testimonium Flavianum.

There is also no doubt that there are some interpolations in here, which means later scribes added some material. The question is, is the whole thing an interpolation?

The leading Josephus scholars say no. We do have here some authentic language that comes from Josephus with some parts added in.

Yet some basic truths we could learn from the passage is that Jesus was a Jewish rabbi who was seen as one who worked miracles. He claimed to be the Messiah but was crucified under Pilate. There was a belief that He rose from the dead and the Christians named after Him persist to this day.

The idea that Jesus never existed and Josephus never mentioned him is not popular among Josephus scholars. It is a wonder why it is that we should take seriously the claims of internet atheists over scholars in the field.

What about the second passage?

Antiquities 20.9.1 But the younger Ananus who, as we said, received the high priesthood, was of a bold disposition and exceptionally daring; he followed the party of the Sadducees, who are severe in judgment above all the Jews, as we have already shown. As therefore Ananus was of such a disposition, he thought he had now a good opportunity, as Festus was now dead, and Albinus was still on the road; so he assembled a council of judges, and brought before it the brother of Jesus the so-called Christ, whose name was James, together with some others, and having accused them as law-breakers, he delivered them over to be stoned.

Well this is not considered to be an interpolation at all and the reference to Jesus here points back to an earlier reference. Without the earlier reference, this latter reference makes no sense. From here, we would also get the idea that Jesus does indeed have as his brother James, which is consistent with Paul.

Next is the Roman historian Tacitus. Tacitus wrote in his Annals in 15.44 that

“But not all the relief that could come from man, not all the Bounties that the prince could bestow, nor all the atonements Which could be presented to the gods, availed to relieve Nero From the infamy of being believed to have ordered the Conflagration, the fire of Rome. Hence to suppress the rumor, he Falsely charged with the guilt, and punished Christians, who were Hated for their enormities. Christus, the founder of the name, was Put to death by Pontius Pilate, procurator of Judea in the reign Of Tiberius: but the pernicious superstition, repressed for a time Broke out again, not only through Judea, where the mischief Originated, but through the city of Rome also, where all things Hideous and shameful from every part of the world find their Center and become popular. Accordingly, an arrest was first Made of all who pleaded guilty; then, upon their information, an Immense multitude was convicted, not so much of the crime of Firing the city, as of hatred against mankind.”

Interestingly, this is also the only place that he refers to Pontius Pilate.

Tacitus is seen as one of the greatest if not the greatest Roman historian. There is no reason to think that he uncritically shared a rumor and this is in fact something that a Christian would not write. It is not flattering to Christ at all. It refers to a mischievous superstition and indicates that it was something hideous and shameful.

Often reasons for rejecting this passage include that Tacitus gets the idea wrong about Tacitus. He was a prefect and not a procurator. Yet it’s just fine to think that Tacitus was using the title that was around in his day to refer to Jesus. There is also a possibility that there was a fluidity between the terms. To say that it is a hard and fast error is a huge burden for the skeptic.

Our next source is Seutonius.

“As the Jews were making constant disturbances at the instigation of Chrestus, he expelled them from Rome.”

This could in fact be a reference to what is talked about in Acts 18 when some Christians were expelled from Rome as well. At that point in time, there would not be known to be much difference between Jews and Christians. Still, some are skeptical of this.

For instance, Raphael Lataster writes that Chrestus refers to “The Good.” I wrote to my friend Ron C. Fay, a Greek expert, on this regards, only to have him tell me that it’s a Latin term and does not mean “the good.” In fact, when I contacted other Greek experts, including my own father-in-law, Mike Licona, none of them thought such a thing was even plausible.

On a prima facie basis then, there is no reason to disregard this. The burden is on the part of the mythicist.

Next we have Lucian who did not care for the Christians at all. The first reference?

“It was then that he learned the wondrous lore of the Christians, by associating with their priests and scribes in Palestine. And—how else could it be?—in a trice he made them all look like children, for he was prophet, cult-leader, head of the synagogue, and everything, all by himself. He inter preted and explained some of their books and even composed many, and they revered him as a god, made use of him as a lawgiver, and set him down as a protector, next after that other, to be sure, whom they still worship, the man who was crucified in Palestine because he introduced this new cult into the world.”

What we could get from this is that Christians worshiped Jesus and that Lucian believed that they were gullible in doing so. This would also help indicate that Christianity was a shameful belief at the time. I take the reference to a synagogue to actually show some confusion on Lucian’s part in thinking that Christianity was a sect of Judaism, or else he is just referring to a gathering that he sees as an off-shoot of Judaism, which is correct insofar as it goes, and would meet at a synagogue then as that’s where Jews met. The other lawgiver in this case then could be Moses.

What about the second reference?

“The poor wretches have convinced themselves, first and foremost, that they are going to be immortal and live for all time, in consequence of which they despise death and even willingly give themselves into custody; most of them. Furthermore, their first lawgiver persuaded them that they are all brothers of one another after they have transgressed once, for all by denying the Greek gods and by worshiping that crucified sophist himself and living under his laws. Therefore they despise all things indiscriminately and consider them common property, receiving such doctrines traditionally without any definite evidence.”

Again, this is hardly a flattering statement to the Christians and not one that they would make up. They would not refer to Jesus as a crucified sophist and say that they accept claims without evidence. (So yes, this also means that the claims of Boghossian are nothing new.)

There’s also Pliny the Younger, who wrote about the behavior of Christians and said

“They affirmed, however, that the whole of their guilt, or their error, was, that they were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verse a hymn to Christ as to a god, and bound themselves to a solemn oath, not to any wicked deeds, but never to commit any fraud, theft, adultery, never to falsify their word, not to deny a trust when they should be called upon to deliver it up.”

Here we have indications that these people were willing to die for Christianity, which is why Pliny is supposed to arrest them. They are being tried as if guilty of a crime. Surely if they were convinced this was a myth, they would not be willing to do so. Therefore, early on, we have belief in Jesus as a deity. How did this happen entirely within a relatively short time with zero reality behind it?

Finally, we’ll look at Mara Bar-Serapion.

What did he say?

“What advantage did the Athenians gain from putting Socrates to death? Famine and plague came upon them as a judgment for their crime. What advantage did the men of Samos gain from burning Pythagoras? In a moment their land was covered with sand. What advantage did the Jews gain from executing their wise King? It was just after that their Kingdom was abolished. God justly avenged these three wise men: the Athenians died of hunger; the Samians were overwhelmed by the sea; the Jews, ruined and driven from their land, live in complete dispersion. But Socrates did not die for good; he lived on in the teaching of Plato. Pythagoras did not die for good; he lived on in the statue of Hera. Nor did the wise King die for good; He lived on in the teaching which He had given.”

Now some might say Jesus isn’t mentioned by name. Fair enough. But let’s see what we know about this person. He was a teacher of the Jews. He was said to be their king. He was said to be wise. After executing (Not just killing but executing which I take to refer to a capital offense) him their kingdom was taken away from them. This king lived on in the teaching he had given. (Note he does not say was resurrected as a Christian would.)

Okay. So someone wants to say it wasn’t Jesus.

Feel free to say who is a better candidate.

In light of all of this, and without strong evidence to the contrary, I find it no shock that NT scholarship doesn’t even debate this question any more. There are more certified scientists who hold to a young-earth than there are equivalent scholars in ancient and NT history that hold that Jesus never even existed.

“But the YEC position is totally bizarre!”

Yes. A number of skeptics might say that, but if you want to be consistent and consider Christ-mythicism as a serious position, then you should do the same with YEC. Note I say this in no way to insult YECs. I am not one, but I am happily married to one. (My own wife just doesn’t really care about the debate and even respects Hugh Ross far more than Ken Ham.)

For the Christian who says they hold to a historical Jesus, they are on the firm ground of NT scholarship. It is the internet atheist who has convinced himself he knows better.

He has not convinced those in scholarship of that.

There’s a reason for that.

And oh, if someone wants to say that this is just Christians saying this, two non-Christian scholars, Maurice Casey and Bart Ehrman, have also written against Christ-myth nonsense.

Again, there’s a reason it’s considered nonsense.

In Christ,
Nick Peters