Jesus: Fact or Fiction?
The Christian points in this article are all taken from Josh McDowell's compilation
Evidence that Demands a Verdict (San Bernardino: Campus Crusade for Christ, 1972)
|Ch. 5, 'Jesus--A Man of History', pp. 84-89:|
writing about 52 CE, gives the 'naturalistic explanation' of a non-believer
who witnessed the darkness accompanying Christ's crucifixion.
was a Samaritan freedman of the Emperor Tiberius who wrote a history of
Greece and Asia, who mentions an eclipse of the sun. In 221 CE,
a Christian writer, Sextus Julius Africanus notes that "Thallus,
in the third book of his histories, explains away this darkness as an
eclipse of the sun." Thallus does not refer to a Jesus, only
to an eclipse, which a Christian used to bolster the Christian story.
Bar-Serapion, writing later than 73 CE to his son, says, "What advantage
did the Jews gain from executing their wise king?... He lived on in the
teaching which he had given."
Syrian was not an eyewitness of Jesus and does not mention a resurrection.
He is retelling a story he has heard.
|Verdict on the first century: "Apart
from Thallus, no certain reference is made to Christianity in any extant non-Christian
Gentile writing of the first century." (F. F. Bruce,
Rylands Professor of Biblical Criticism and Exegesis in the University of Manchester,
in The New Testament Documents: Are They Reliable?, fifth
ed. (Ann Arbor: Eerdmans, 1960), p. 114)
ben Matthias ("Josephus"), writing in 93 CE, says, "Now
there was about this time Jesus, a wise man, if it be lawful to call him
a man.... He was the Christ, and when Pilate condemned him to the cross...he
appeared to them alive again the third day."
never wrote it. Christian defenders as early as Clement of Alexandria
(150-215 CE) never cited it. Origen (185-254), who dealt extensively
with Josephus, wrote that Josephus did not believe Jesus to be the messiah
nor proclaim him as such. Eusebius, in 324 CE, first mentions this
passage (twice), and is likely the forger of it.
||Gaius Plinius Caecilius Secundus
("Pliny the Younger"), wrote in 112 CE that Christians sang
"a hymn to Christ as to a god."
this is derivative, not an eyewitness account of Jesus.
Tacitus, wrote in 120 CE, "Nero punished...a class of men, loathed
for their vices, whom the crowd styled Christians. Christus, the
founder of the name, had undergone the death penalty in the reign of Tiberius,
by sentence of the procurator Pontius Pilatus."
is repeating the story Christians had told him, not what he had found
in official archives, since: 1) the title procurator was current
only from the second half of the first century (Pilate's title was prefect);
2) Christus ("Messiah") would not have appeared as a proper
name in the archives.
Suetonius Tranquillus, writes, "As the Jews were making constant
disturbances at the instigation of Chrestus, he [Claudius] expelled them
from Rome." (circa 120 CE)
derivative, useless for evidence that Jesus was an historical person.
writing about 175 CE, refers to "the man who was crucified in Palestine
because he introduced this new cult into the world."
||No eyewitness; retelling a story.
||and 9) Tertullian and Justin Martyr
||and 9) Christian apologists, who claim material relating to Jesus would be
found in the archives of Tiberius and Pontius Pilate. It wasn't.
Britannica: "uses 20,000 words in describing this person, Jesus."
Encyclopaedia Britannica also contains articles on Hercules and
Odysseus. This hardly makes them historical.
on the second through twentieth centuries:
These writers, who lived at the time that Jesus supposedly lived, left
a library of Jewish
and Pagan literature, in which not one mention of Jesus or of his apostles or
his disciples appears: Arrian, Plutarch, Apollonius, Hermogones, Appian,
Damis, Aulus Gellius, Appion of Alexandria, Philo Judaeus, Petronius, Juvenal,
Quintilian, Silius Italicus, Phlegon, Pausanias, Dio Chrysostom, Favorinus,
Seneca, Dion Pruseus, Martial, Lucanus, Statius, Phaedrus, Florus Lucius, Columella,
Lysias, Theon of Myrna, Pliny the Elder, Paterculus, Persius, Justus of Tiberius,
Epictetus, Ptolemy, Valerius Maximus, Quintius Curtius, Valerius Flaccus, and
Pomponius Mela. McDowell cites Otto Betz, author of What Do We
Know About Jesus? (1968) as concluding that "no serious scholar
has ventured to postulate the non-historicity of Jesus" (p. 9). Betz
is either disingenuous or unaware of the work of Charles F. Dupuis, Robert Taylor,
David F. Strauss, Kersey Graves, John M. Robertson, Thomas Whittaker, Robert
Arthur Drews, Peter C. A. Jensen, William B. Smith, L. Gordon Rylands, P. L.
Couchoud, and John E. Remsburg.
The ten sources cited
are McDowell's only evidences outside the gospels for the existence of Jesus
as an historical person. Except one, and here he planted the seeds of his own
destruction, because it is the key to how the cult of Christianity was constructed:
Jewish Talmuds, in which Jesus is referred to as "Ben Pandera".
Rome was the golden age of professional story-telling. Pliny the
Younger says street-corner story-tellers would announce, "Give me
a copper coin and I'll tell you a golden story." Their stories
were of first century wonder workers, whose fantastic miracles delighted
hearers. Favorites were the Transformations of Apuleius, Life of
Apollonius Tyana by Flavius Philostratus, and Book of the Generation of
Jesus (in Hebrew the "Sepher Toldoth Jeshu"). It was the
latter from which the idea and name of Jesus came.
178 CE the atheist Celsus wrote the first attack on the Christian cult.
In Alethes Logos, or True Word, Celsus refers to this
story that Jesus was born of a country-woman, and that when she was
pregnant she was turned out of doors by the carpenter to whom she had
been betrothed, as having been guilty of adultery, and that she bore
a child to a certain Roman soldier named Panthera who lived at Bethlehem;
that Jesus, having served for hire in Egypt, and then coming to the
knowledge of certain miraculous powers, returned to his own country,
and by means of those powers proclaimed himself to be god. Every
copy of the True Word was destroyed by zealous Christians, and
today it is known only by Origen's attack on it, in which he had to
quote from it. The story Celsus quoted from, the "Sepher
Toldoth Jeshu", was mentioned in the Jewish talmud, and has survived.
It refers to Janneus, the Sadducee king of Judea, who reigned from 106
to 79 BCE; and to Simeon ben Shetach, who lived in 90 BCE. The
birth of the fictitious Jesus is placed at this time, and the rest of
the book is filled with his wonder-working and miracles.
At the same time this popular street story of Jesus, son of Joseph Pandira or
Panthera, was spreading in
Rome in the first century BCE, the cult of Mithra was
introduced into the Roman empire and attracted the military and mercantile classes.
This cultural influx of a Persian religion meshed with ancient Hebrew traditions
to form what became the cult of Christianity. Anyone who doubts that the popular
story of the Jewish Jesus was written into the worship of Mithra to become Christianity
should look at Mithraic worship point by point. (See the link above for
a summary by David of that religion).
Jesus acquired a
biography in the so-called gospels just as Paul Bunyan would if four Americans
separately tried to write down all of his history and wonder-working activities,
in order to consolidate that aspect of American culture.
There is no historical evidence whatever that the Jesus of Christianity was
an historical person.
Scholars and historians
who have concluded that Jesus Christ is nonhistorical:
F. Dupuis, Origins of All Cults (1794)
Taylor, Diegesis (1829)
F. Strauss, Life of Jesus (1844 ); The Old and New Faith (1872)
Graves, Sixteen Crucified Saviors (1891)
M. Robertson, Christianity and Mythology (1900); Pagan Christs (1903);
Whittaker, The Origins of Christianity (1904)
Drews, The Christ Myth (1910)
C. A. Jensen, Moses, Jesus, Paul (1910)
B. Smith, Ecce Deus (1912)
Gordon Rylands, Did Jesus Ever LIve? (1929)
L. Couchoud, The Creation of Christ (1939)
E. Remsburg, The Christ: A Critical Review and Analysis of the Evidence
for His Existence (circa 1945)
A. Wells, The Historic Evidence for Jesus (1982)
in Webster's Biographical Dictionary (1953)
in The Cambridge Biographical Encyclopedia (1995)
article in Encyclopaedia Britannica (11th ed.)
For a contemporary
view, see Frank R. Zindler, "Did Jesus Exist?" vol. 36, no. 3 (1998),
American Atheist; same author, "How Jesus Got a Life"
vol. 34, no. 6 (1992), American Atheist.Browse all articles.
From the officers:
The ACA Lecture Series continues Sunday, December 8th at 12:15pm with activist Zack Kopplin talking about "Fighting Creationism in Louisiana and Now Texas". The lecture will be held at the Austin History Center, 9th and Guadalupe. The building opens at noon.