Historicity of Jesus: Difference between revisions
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The historicity of Jesus is distinct from the related study of the [[historical Jesus]], which refers to scholarly reconstructions of the life of Jesus, based on [[historical method]]s including [[biblical criticism|critical]] analysis of gospel texts as the [[primary source]] for his biography, along with consideration of the [[Cultural and historical background of Jesus|historical and cultural context]] in which he lived.<ref>''Jesus Remembered'' Volume 1, by James D. G. Dunn 2003 ISBN 0-8028-3931-2 pp. 125-127</ref><ref name=AmyJill1>[[Amy-Jill Levine]] in the ''The Historical Jesus in Context'' edited by Amy-Jill Levine et al. 2006 Princeton University Press ISBN 978-0-691-00992-6 pages 1-2</ref><ref name=Bart411>''Jesus: Apocalyptic Prophet of the New Millennium'' by Bart D. Ehrman (Sep 23, 1999) ISBN 0195124731 Oxford University Press pages ix-xi</ref><ref>[[Bart D. Ehrman|Ehrman, Bart]]. ''The New Testament: A Historical Introduction to the Early Christian Writings.'' New York: Oxford University Press, 2003. ISBN 0-19-515462-2, chapters 13, 15</ref> These reconstructions accept that Jesus existed, although scholars differ about the beliefs and teachings of Jesus as well as the accuracy of the parts of his life that have been recorded in the Gospels.<ref name=Ehrman285>In a 2011 review of the state of modern scholarship, [[Bart Ehrman]] (a Historical Jesus scholar and former fundamentalist apologist turned secular agnostic) wrote: "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees" B. Ehrman, 2011 ''Forged : writing in the name of God'' ISBN 978-0-06-207863-6. page 285</ref><ref>[[Robert M. Price]] (a former fundamentalist apologist turned atheist who says the existence of Jesus cannot be ruled out, but is less probable than non-existence) agrees that this perspective runs against the views of the majority of scholars: Robert M. Price "Jesus at the Vanishing Point" in ''The Historical Jesus: Five Views'' edited by James K. Beilby & Paul Rhodes Eddy, 2009 InterVarsity, ISBN 028106329X page 61</ref><ref name="Grantmajority">[[Michael Grant (author)|Michael Grant]] (a [[classicist]]) states that "In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." in ''Jesus: An Historian's Review of the Gospels'' by Michael Grant 2004 ISBN 1898799881 page 200</ref><ref name=Burridge34>[[Richard A. Burridge]] states: "There are those who argue that Jesus is a figment of the Church’s imagination, that there never was a Jesus at all. I have to say that I do not know any respectable critical scholar who says that any more." in ''Jesus Now and Then'' by Richard A. Burridge and Graham Gould (Apr 1, 2004) ISBN 0802809774 page 34</ref><ref name=JDunn339>''Jesus Remembered'' by James D. G. Dunn 2003 ISBN 0-8028-3931-2 page 339 states of baptism and crucifixion that these "two facts in the life of Jesus command almost universal assent".</ref><ref name=Hertzog1/><ref name="autogenerated145">{{cite book |author=Crossan, John Dominic |title=Jesus: A Revolutionary Biography |isbn=0-06-061662-8 |year=1995 |publisher=HarperOne |quote=That he was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus ... agree with the Christian accounts on at least that basic fact. |page=145}}</ref><ref name=MAPowell168 >''Jesus as a Figure in History: How Modern Historians View the Man from Galilee'' by Mark Allan Powell 1998 ISBN 0-664-25703-8 pages 168–173</ref><ref name=MAPowell168 >''Jesus as a Figure in History: How Modern Historians View the Man from Galilee'' by Mark Allan Powell 1998 ISBN 0-664-25703-8 page 181</ref> |
The historicity of Jesus is distinct from the related study of the [[historical Jesus]], which refers to scholarly reconstructions of the life of Jesus, based on [[historical method]]s including [[biblical criticism|critical]] analysis of gospel texts as the [[primary source]] for his biography, along with consideration of the [[Cultural and historical background of Jesus|historical and cultural context]] in which he lived.<ref>''Jesus Remembered'' Volume 1, by James D. G. Dunn 2003 ISBN 0-8028-3931-2 pp. 125-127</ref><ref name=AmyJill1>[[Amy-Jill Levine]] in the ''The Historical Jesus in Context'' edited by Amy-Jill Levine et al. 2006 Princeton University Press ISBN 978-0-691-00992-6 pages 1-2</ref><ref name=Bart411>''Jesus: Apocalyptic Prophet of the New Millennium'' by Bart D. Ehrman (Sep 23, 1999) ISBN 0195124731 Oxford University Press pages ix-xi</ref><ref>[[Bart D. Ehrman|Ehrman, Bart]]. ''The New Testament: A Historical Introduction to the Early Christian Writings.'' New York: Oxford University Press, 2003. ISBN 0-19-515462-2, chapters 13, 15</ref> These reconstructions accept that Jesus existed, although scholars differ about the beliefs and teachings of Jesus as well as the accuracy of the parts of his life that have been recorded in the Gospels.<ref name=Ehrman285>In a 2011 review of the state of modern scholarship, [[Bart Ehrman]] (a Historical Jesus scholar and former fundamentalist apologist turned secular agnostic) wrote: "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees" B. Ehrman, 2011 ''Forged : writing in the name of God'' ISBN 978-0-06-207863-6. page 285</ref><ref>[[Robert M. Price]] (a former fundamentalist apologist turned atheist who says the existence of Jesus cannot be ruled out, but is less probable than non-existence) agrees that this perspective runs against the views of the majority of scholars: Robert M. Price "Jesus at the Vanishing Point" in ''The Historical Jesus: Five Views'' edited by James K. Beilby & Paul Rhodes Eddy, 2009 InterVarsity, ISBN 028106329X page 61</ref><ref name="Grantmajority">[[Michael Grant (author)|Michael Grant]] (a [[classicist]]) states that "In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." in ''Jesus: An Historian's Review of the Gospels'' by Michael Grant 2004 ISBN 1898799881 page 200</ref><ref name=Burridge34>[[Richard A. Burridge]] states: "There are those who argue that Jesus is a figment of the Church’s imagination, that there never was a Jesus at all. I have to say that I do not know any respectable critical scholar who says that any more." in ''Jesus Now and Then'' by Richard A. Burridge and Graham Gould (Apr 1, 2004) ISBN 0802809774 page 34</ref><ref name=JDunn339>''Jesus Remembered'' by James D. G. Dunn 2003 ISBN 0-8028-3931-2 page 339 states of baptism and crucifixion that these "two facts in the life of Jesus command almost universal assent".</ref><ref name=Hertzog1/><ref name="autogenerated145">{{cite book |author=Crossan, John Dominic |title=Jesus: A Revolutionary Biography |isbn=0-06-061662-8 |year=1995 |publisher=HarperOne |quote=That he was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus ... agree with the Christian accounts on at least that basic fact. |page=145}}</ref><ref name=MAPowell168 >''Jesus as a Figure in History: How Modern Historians View the Man from Galilee'' by Mark Allan Powell 1998 ISBN 0-664-25703-8 pages 168–173</ref><ref name=MAPowell168 >''Jesus as a Figure in History: How Modern Historians View the Man from Galilee'' by Mark Allan Powell 1998 ISBN 0-664-25703-8 page 181</ref> |
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Most modern |
Most modern scholars of antiquity agree that Jesus existed,<ref name=Ehrman285>In a 2011 review of the state of modern scholarship, [[Bart Ehrman]] (a secular agnostic) wrote: "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees" B. Ehrman, 2011 ''Forged : writing in the name of God'' ISBN 978-0-06-207863-6. page 285</ref><ref name="Grantmajority">[[Michael Grant (author)|Michael Grant]] (a [[classicist]]) states that "In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." in ''Jesus'' by Michael Grant 2004 ISBN 1898799881 page 200</ref><ref name=Burridge34>[[Richard A. Burridge]] states: "There are those who argue that Jesus is a figment of the Church’s imagination, that there never was a Jesus at all. I have to say that I do not know any respectable critical scholar who says that any more." in ''Jesus Now and Then'' by Richard A. Burridge and Graham Gould (Apr 1, 2004) ISBN 0802809774 page 34</ref><!--Note that this is a different statement with a different qualifier from the existence statement--> but scholars differ on the historicity of specific episodes described in the Biblical accounts,<ref name=MAPowell168 >''Jesus as a Figure in History: How Modern Historians View the Man from Galilee'' by Mark Allan Powell 1998 ISBN 0-664-25703-8 page 181</ref> and the only two events subject to "almost universal assent" are that Jesus was baptized by [[John the Baptist]] and was crucified by the order of the [[Roman governor|Roman Prefect]] [[Pontius Pilate]].<ref name=JDunn339>''Jesus Remembered'' by James D. G. Dunn 2003 ISBN 0-8028-3931-2 page 339 states of baptism and crucifixion that these "two facts in the life of Jesus command almost universal assent".</ref><ref name=Hertzog1/><ref name="autogenerated145">{{cite book |author=Crossan, John Dominic |title=Jesus: A Revolutionary Biography |isbn=0-06-061662-8 |year=1995 |publisher=HarperOne |quote=That he was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus...agree with the Christian accounts on at least that basic fact. |page=145}}</ref> There is a significant debate about his nature, his actions and his sayings, but most scholars agree that Jesus was a [[Galilee|Galilean]] [[Jew]] who was born between 7-4BC and died 30–36 AD,<ref name=ChronosPaul >[[Paul L. Maier]] "The Date of the Nativity and Chronology of Jesus" in ''Chronos, kairos, Christos: nativity and chronological studies'' by Jerry Vardaman, Edwin M. Yamauchi 1989 ISBN 0-931464-50-1 pages 113-129</ref><ref name="Kostenberger114">''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'' by [[Andreas J. Köstenberger]], L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 page 114</ref><ref name=AmyJill4>. Many scholars agree that Jesus debated with fellow Jews on how best to live according to God's will, engaged in healings and exorcisms, taught in parables, gathered male and female followers in Galilee, went to Jerusalem, and was crucified by Roman soldiers during the governorship of Pontius Pilate" ''The Historical Jesus in Context'' edited by Amy-Jill Levine et al. Princeton University Press ISBN 978-0-691-00992-6 page 4</ref> that he lived in Galilee and Judea and did not preach or study elsewhere,<ref name=KGreen442>Joel B. Green, Scot McKnight, I. Howard Marshall, ''Dictionary of Jesus and the Gospels'' (InterVarsity Press, 1992), page 442</ref><ref name=Dunn303>''The Historical Jesus in Recent Research edited by James D. G. Dunn and Scot McKnight'' 2006 ISBN 1-57506-100-7 page 303</ref><ref name=Dominic28>''Who Is Jesus?'' by John Dominic Crossan, Richard G. Watts 1999 ISBN 0664258425 pages 28-29</ref> and that he spoke [[Aramaic of Jesus|Aramaic]] and perhaps also Hebrew and Greek, although this has been disputed.<ref>http://ext.sagepub.com/content/67/12/383.extract extracted 26/5/2014</ref><ref name=BarrLang >[[James Barr (biblical scholar)|James Barr]], ''Which language did Jesus speak'', Bulletin of the John Rylands University Library of Manchester, 1970; 53(1) pages 9-29 [https://www.escholar.manchester.ac.uk/uk-ac-man-scw:1m2973]</ref><ref name=Porter110 >''Handbook to exegesis of the New Testament'' by [[Stanley E. Porter]] 1997 ISBN 90-04-09921-2 pages 110-112</ref><ref name=Hamp3 >''Discovering the language of Jesus'' by Douglas Hamp 2005 ISBN 1-59751-017-3 page 3-4</ref> |
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Since the 18th century a number of [[quest for the historical Jesus|quests for the historical Jesus]] have taken place, and historical critical methods for studying the historicity of Jesus have been developed. Various Christian and non-Christian sources are used to study and establish the historicity of Jesus, e.g. Jewish sources such as [[Josephus]], and Roman sources such as [[Tacitus]]. These sources are compared and contrasted to Christian sources such as the [[Pauline Letters]] and the [[Synoptic Gospels]]. These sources are usually independent of each other (e.g. Jewish sources do not draw upon Roman sources), and similarities and differences between them are used in the authentication process.<ref name="Camber121">''The Cambridge Companion to Jesus'' by Markus N. A. Bockmuehl 2001 ISBN 0521796784 pages 121-125</ref><ref name=Chil460>''Studying the Historical Jesus: Evaluations of the State of Current Research'' by Bruce Chilton, Craig A. Evans 1998 ISBN 9004111425 pages 460-470</ref> |
Since the 18th century a number of [[quest for the historical Jesus|quests for the historical Jesus]] have taken place, and historical critical methods for studying the historicity of Jesus have been developed. Various Christian and non-Christian sources are used to study and establish the historicity of Jesus, e.g. Jewish sources such as [[Josephus]], and Roman sources such as [[Tacitus]]. These sources are compared and contrasted to Christian sources such as the [[Pauline Letters]] and the [[Synoptic Gospels]]. These sources are usually independent of each other (e.g. Jewish sources do not draw upon Roman sources), and similarities and differences between them are used in the authentication process.<ref name="Camber121">''The Cambridge Companion to Jesus'' by Markus N. A. Bockmuehl 2001 ISBN 0521796784 pages 121-125</ref><ref name=Chil460>''Studying the Historical Jesus: Evaluations of the State of Current Research'' by Bruce Chilton, Craig A. Evans 1998 ISBN 9004111425 pages 460-470</ref> |
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The source says "virtually all", so do not change it to several, many, most, etc. |
The source says "virtually all", so do not change it to several, many, most, etc. |
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Virtually all modern scholars of antiquity agree that Jesus existed, and most [[biblical scholar]]s and [[Classical antiquity|classical historians]] see the theories of his non-existence as effectively refuted.<ref name=Ehrman285/><ref name="Grantmajority"/><ref name=Burridge34/><ref name=voorst16 >[[Robert E. Van Voorst]] ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence'' Eerdmans Publishing, 2000. ISBN 0-8028-4368-9 page 16 states: "biblical scholars and classical historians regard theories of non-existence of Jesus as effectively refuted"</ref><ref name=DunnPaul35>[[James D. G. Dunn]] "Paul's understanding of the death of Jesus" in ''Sacrifice and Redemption'' edited by S. W. Sykes (Dec 3, 2007) Cambridge University Press ISBN 052104460X pages 35-36 states that the theories of non-existence of Jesus are "a thoroughly dead thesis"</ref><ref name=Stanton145/> In antiquity, the existence of Jesus was never denied by those who opposed Christianity.<ref name=Rahner730>''Encyclopedia of theology: a concise Sacramentum mundi'' by Karl Rahner 2004 ISBN 0-86012-006-6 pages 730-731</ref><ref name=voorst15 >Van Voorst, Robert E (2000). ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence''. Eerdmans Publishing. ISBN 0-8028-4368-9-page 15</ref> There is, however, widespread disagreement among scholars on the details of the life of Jesus mentioned in the gospel narratives, and on the meaning of his teachings.<ref name=MAPowell168 /> [[Robert E. Van Voorst]] states that the idea of the non-historicity of the existence of Jesus has always been controversial, and has consistently failed to convince virtually all scholars of many disciplines.<ref name="voorst16" /> [[Geoffrey Blainey]] notes that a few scholars have argued that Jesus did not exist, but writes that Jesus' life was in fact "astonishingly documented" by the standards of the time – more so than any of his contemporaries – with numerous books, stories and memoirs written about him. The problem for the historian, wrote Blainey, is not therefore, determining whether Jesus actually existed, but rather in considering the "sheer multitude of detail and its inconsistencies and contradictions".<ref>Geoffrey Blainey; ''[[A Short History of Christianity]]''; Viking; 2011; p.xix-xx</ref> Although a small number of modern scholars argue that Jesus never existed, the great majority of scholars consider theories that Jesus' existence was a Christian invention implausible.<ref name=MAPowell168 >''Jesus as a Figure in History: How Modern Historians View the Man from Galilee'' by Mark Allan Powell 1998 ISBN 0-664-25703-8 pages 168-173</ref><ref name=Tuckett126/> [[Christopher Tuckett]] states that the existence of Jesus and his crucifixion by [[Pontius Pilate]] seem to be part of the bedrock of historical tradition, based on the availability of non-Christian evidence.<ref name=Tuckett126/> [[Graham Stanton]] states that "Today nearly all historians, whether Christians or not, accept that Jesus existed".<ref name=Stanton145>''The Gospels and Jesus'' by [[Graham Stanton]], 1989 ISBN 0192132415 Oxford University Press, page 145 states : "Today nearly all historians, whether Christians or not, accept that Jesus existed".</ref> |
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The sources for the historicity of Jesus are mainly Christian sources, but there are some mentions also in a few non-Christian Jewish and [[Greco-Roman]] sources, which have been used in historical analyses of the existence of Jesus.<ref name= Blomberg431 >''Jesus and the Gospels: An Introduction and Survey''' by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 431-436</ref> These include the works of 1st-century Roman historians [[Josephus]] and [[Tacitus]].<ref name="Blomberg431"/><ref>[[#refVanVoorst2000|Van Voorst (2000)]] pp. 39-53</ref> Josephus' ''[[Antiquities of the Jews]]'', written around 93–94 AD, includes two references to the biblical Jesus Christ in Books [[wikisource:The Antiquities of the Jews/Book XVIII#Chapter 3|18]] and [[wikisource:The Antiquities of the Jews/Book XX#Chapter 9|20]]. The general scholarly view is that while the longer passage, known as the [[Testimonium Flavianum]], is most likely not authentic in its entirety, it is broadly agreed upon that it originally consisted of an authentic nucleus, which was then subject to Christian interpolation or forgery.<ref>{{cite book|last=Schreckenberg|first=Heinz|title=Jewish Traditions in Early Christian Literature|year=1992|isbn=90-232-2653-4|author2=Kurt Schubert}}</ref><ref>{{cite book|last=Kostenberger|first=Andreas J.|title=The Cradle, the Cross, and the Crown: An Introduction to the New Testament|year=2009|isbn=0-8054-4365-7|author2=L. Scott Kellum |author3=Charles L. Quarles }}</ref> Josephus scholar [[Louis H. Feldman]] has stated that "few have doubted the genuineness" of Josephus' reference to Jesus in [[wikisource:The Antiquities of the Jews/Book XX#Chapter 9|Antiquities 20, 9, 1]] and it is only disputed by a small number of scholars.<ref name=JospehusM662 >''The new complete works of Josephus'' by Flavius Josephus, William Whiston, Paul L. Maier ISBN 0-8254-2924-2 pages 662-663</ref><ref>''Josephus XX'' by [[Louis H. Feldman]] 1965, ISBN 0674995023 page 496</ref><ref>Van Voorst, Robert E. (2000). ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence'' ISBN 0-8028-4368-9. page 83</ref><ref>Flavius Josephus; Maier, Paul L. (December 1995). ''Josephus, the essential works: a condensation of Jewish antiquities and The Jewish war'' ISBN 978-0-8254-3260-6 pages 284-285</ref> [[Roman historiography|Roman historian]] [[Tacitus]] referred to Christus and his execution by [[Pontius Pilate]] in his ''[[Annals (Tacitus)|Annals]]'' (written ''ca.'' AD 116), [[wikisource:The Annals (Tacitus)/Book 15#44|book 15, chapter 44]].<ref>P.E. Easterling, E. J. Kenney (general editors), ''The Cambridge History of Latin Literature'', page 892 (Cambridge University Press, 1982, reprinted 1996). ISBN 0-521-21043-7</ref> The very negative tone of Tacitus' comments on Christians make the passage extremely unlikely to have been forged by a Christian scribe <ref name=VVoorst39 >Robert E. Van Voorst, ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence'', Wm. B. Eerdmans, 2000. p 39- 53</ref> and the Tacitus reference is now widely accepted as an independent confirmation of Christ's crucifixion.<ref name=EddyB127>Eddy, Paul; Boyd, Gregory (2007). ''The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition'' Baker Academic, ISBN 0-8010-3114-1 page 127</ref> |
The sources for the historicity of Jesus are mainly Christian sources, but there are some mentions also in a few non-Christian Jewish and [[Greco-Roman]] sources, which have been used in historical analyses of the existence of Jesus.<ref name= Blomberg431 >''Jesus and the Gospels: An Introduction and Survey''' by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 431-436</ref> These include the works of 1st-century Roman historians [[Josephus]] and [[Tacitus]].<ref name="Blomberg431"/><ref>[[#refVanVoorst2000|Van Voorst (2000)]] pp. 39-53</ref> Josephus' ''[[Antiquities of the Jews]]'', written around 93–94 AD, includes two references to the biblical Jesus Christ in Books [[wikisource:The Antiquities of the Jews/Book XVIII#Chapter 3|18]] and [[wikisource:The Antiquities of the Jews/Book XX#Chapter 9|20]]. The general scholarly view is that while the longer passage, known as the [[Testimonium Flavianum]], is most likely not authentic in its entirety, it is broadly agreed upon that it originally consisted of an authentic nucleus, which was then subject to Christian interpolation or forgery.<ref>{{cite book|last=Schreckenberg|first=Heinz|title=Jewish Traditions in Early Christian Literature|year=1992|isbn=90-232-2653-4|author2=Kurt Schubert}}</ref><ref>{{cite book|last=Kostenberger|first=Andreas J.|title=The Cradle, the Cross, and the Crown: An Introduction to the New Testament|year=2009|isbn=0-8054-4365-7|author2=L. Scott Kellum |author3=Charles L. Quarles }}</ref> Josephus scholar [[Louis H. Feldman]] has stated that "few have doubted the genuineness" of Josephus' reference to Jesus in [[wikisource:The Antiquities of the Jews/Book XX#Chapter 9|Antiquities 20, 9, 1]] and it is only disputed by a small number of scholars.<ref name=JospehusM662 >''The new complete works of Josephus'' by Flavius Josephus, William Whiston, Paul L. Maier ISBN 0-8254-2924-2 pages 662-663</ref><ref>''Josephus XX'' by [[Louis H. Feldman]] 1965, ISBN 0674995023 page 496</ref><ref>Van Voorst, Robert E. (2000). ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence'' ISBN 0-8028-4368-9. page 83</ref><ref>Flavius Josephus; Maier, Paul L. (December 1995). ''Josephus, the essential works: a condensation of Jewish antiquities and The Jewish war'' ISBN 978-0-8254-3260-6 pages 284-285</ref> [[Roman historiography|Roman historian]] [[Tacitus]] referred to Christus and his execution by [[Pontius Pilate]] in his ''[[Annals (Tacitus)|Annals]]'' (written ''ca.'' AD 116), [[wikisource:The Annals (Tacitus)/Book 15#44|book 15, chapter 44]].<ref>P.E. Easterling, E. J. Kenney (general editors), ''The Cambridge History of Latin Literature'', page 892 (Cambridge University Press, 1982, reprinted 1996). ISBN 0-521-21043-7</ref> The very negative tone of Tacitus' comments on Christians make the passage extremely unlikely to have been forged by a Christian scribe <ref name=VVoorst39 >Robert E. Van Voorst, ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence'', Wm. B. Eerdmans, 2000. p 39- 53</ref> and the Tacitus reference is now widely accepted as an independent confirmation of Christ's crucifixion.<ref name=EddyB127>Eddy, Paul; Boyd, Gregory (2007). ''The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition'' Baker Academic, ISBN 0-8010-3114-1 page 127</ref> |
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==Myth theory== |
==Myth theory== |
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{{Main|Christ myth theory}} |
{{Main|Christ myth theory}} |
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The Christ myth theory is the proposition that Jesus of Nazareth never existed, or if he did, he had virtually nothing to do with the founding of Christianity and the accounts in the gospels.<ref>[[Bart Ehrman]], ''Did Jesus Exist?'' Harper Collins, 2012, p. 12, "In simpler terms, the historical Jesus did not exist . Or if he did, he had virtually nothing to do with the founding of Christianity." further quoting as authoritative the fuller definition provided by [[Earl Doherty]] in ''Jesus: Neither God Nor Man.'' Age of Reason, 2009, pp. vii-viii: it is "the theory that no historical Jesus worthy of the name existed, that Christianity began with a belief in a spiritual, mythical figure, that the Gospels are essentially allegory and fiction, and that no single identifiable person lay at the root of the Galilean preaching tradition."</ref> The theory that Jesus never existed at all has very little support |
The Christ myth theory is the proposition that Jesus of Nazareth never existed, or if he did, he had virtually nothing to do with the founding of Christianity and the accounts in the gospels.<ref>[[Bart Ehrman]], ''Did Jesus Exist?'' Harper Collins, 2012, p. 12, "In simpler terms, the historical Jesus did not exist . Or if he did, he had virtually nothing to do with the founding of Christianity." further quoting as authoritative the fuller definition provided by [[Earl Doherty]] in ''Jesus: Neither God Nor Man.'' Age of Reason, 2009, pp. vii-viii: it is "the theory that no historical Jesus worthy of the name existed, that Christianity began with a belief in a spiritual, mythical figure, that the Gospels are essentially allegory and fiction, and that no single identifiable person lay at the root of the Galilean preaching tradition."</ref> The theory that Jesus never existed at all has very little scholarly support.<ref name="voorst16"/><ref name=CambridgeJesus >''The Cambridge companion to Jesus'' by Markus N. A. Bockmuehl 2001 Cambridge University Press ISBN 978-0-521-79678-1 pages 123-124. Page 124 state that the "farfetched theories that Jesus' existence was a Christian invention are highly implausible."</ref><ref name="powell168">{{Cite book| last=Powell | first =Mark Allan |url = http://books.google.com/?id=IJP4DRCVaUMC&pg=PA168 | title=Jesus as a figure in history: how modern historians view the man from Galilee | year=1998 | publisher=Westminster John Knox Press | location=Louisville, KY | isbn= 978-0-664-25703-3 | page=168}}</ref><ref name= Houlden660 >''Jesus in history, thought, and culture: an encyclopedia, Volume 1'' by James Leslie Houlden 2003 ISBN 1-57607-856-6-page 660</ref><ref name= VVoorst14 >[[#refVanVoorst|Van Voorst (2000)]] p. 14</ref> |
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However, for a minority of biblical scholars,{{sfn|Avalos|2007}} scholars within the broader historical and archaeological research community,{{sfn|Reed|2001}} and those outside of Western academic circles, the work of biblical scholars grounded in historical-critical and textual analysis that attempt to identify a historic Jesus are thought to have failed.<ref>{{cite encyclopedia|first=Robert M. |last=Price |title=Jesus at the Vanishing Point|encyclopedia= The Historical Jesus: Five Views|editor-last1= Beilby|editor-last2= Eddy|year= 2009 |publisher= InterVarsity| editor-first= James K.|pages=55, 61}}</ref> There exists no widely or generally accepted proof (outside of biblical studies) for the existence of Jesus as a historical figure,{{sfn|Thompson|2012}} in the manner that approaches how historians, archaeologists and others can validate the existence of Herod, Pontius Pilate, and other historic and pre-historic figures and events. Davis argues that biblical scholarship, grounded largely in theology, uses the Bible as the source for the agenda of biblical archaeology that is apologetical not scientific.{{sfn|Davis|2004}} |
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==Quest for the historical Jesus== |
==Quest for the historical Jesus== |
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[[File:Bundesarchiv Bild 183-D0116-0041-019, Albert Schweitzer.jpg|thumb|110px|[[Albert Schweitzer]], whose book coined the term [[Quest for the historical Jesus]]]] |
[[File:Bundesarchiv Bild 183-D0116-0041-019, Albert Schweitzer.jpg|thumb|110px|[[Albert Schweitzer]], whose book coined the term [[Quest for the historical Jesus]]]] |
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In the [[early church]], there were already tendencies to portray Jesus as a verifiable demonstration of the extraordinary.<ref>{{Cite book|last=Georgi|first=Dieter|year=1986|title=The Opponents of Paul in Second Corinthians|location=Philadelphia, PA|publisher=Fortress}}<p>{{Cite book|last=Georgi|first=Dieter|year=1991|title=Theocracy in Paul's Praxis and Theology|location=Minneapolis, MN|publisher=Fortress}}</ref> While [[textual criticism]] (or lower criticism) had been practiced for centuries, a number of approaches to [[historical criticism|historical analysis]] and a number of criteria for evaluating the historicity of events emerged as of 18th century. Since the 18th century, scholars have taken part in three separate "quests" for the historical Jesus, attempting to reconstruct various portraits of his life using [[historical method]]s.<ref name=BenQ9>''The Jesus Quest: The Third Search for the Jew of Nazareth by Ben Witherington (May 8, 1997) ISBN 0830815449 pages 9-13</ref><ref name=DThiessen6>''The Quest for the Plausible Jesus: The Question of Criteria'' by Gerd Theissen and Dagmar Winter (Aug 30, 2002) ISBN 0664225373 pages 1-6</ref> At each stage of development, these quests introduced new methods and specific methodologies to determine the historical validity of their conclusions.<ref name=criteria100>''Criteria for Authenticity in Historical-Jesus Research'' by Stanley E. Porter 2004 ISBN 0567043606 pages 100-120</ref> |
In the [[early church]], there were already tendencies to portray Jesus as a verifiable demonstration of the extraordinary.<ref>{{Cite book|last=Georgi|first=Dieter|year=1986|title=The Opponents of Paul in Second Corinthians|location=Philadelphia, PA|publisher=Fortress}}<p>{{Cite book|last=Georgi|first=Dieter|year=1991|title=Theocracy in Paul's Praxis and Theology|location=Minneapolis, MN|publisher=Fortress}}</ref> While [[textual criticism]] (or lower criticism) had been practiced for centuries, a number of approaches to [[historical criticism|historical analysis]] and a number of criteria for evaluating the historicity of events emerged as of 18th century. Since the 18th century, scholars have taken part in three separate "quests" for the historical Jesus, attempting to reconstruct various portraits of his life using [[historical method]]s.<ref name=BenQ9>''The Jesus Quest: The Third Search for the Jew of Nazareth by Ben Witherington (May 8, 1997) ISBN 0830815449 pages 9-13</ref><ref name=DThiessen6>''The Quest for the Plausible Jesus: The Question of Criteria'' by Gerd Theissen and Dagmar Winter (Aug 30, 2002) ISBN 0664225373 pages 1-6</ref> At each stage of development, these quests introduced new methods and specific methodologies to determine the historical validity of their conclusions.<ref name=criteria100>''Criteria for Authenticity in Historical-Jesus Research'' by Stanley E. Porter 2004 ISBN 0567043606 pages 100-120</ref> |
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==Diverse Opinions of the Investigation of Jesus as a Historical Figure== |
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Within Western academia the study of Jesus, as a historical figure, has been largely undertaken by biblical scholars trained in a combination of biblical exegesis, theology, art history, ancient languages, and or history.{{sfn|Trigger|1989|page=184}} These scholars, generally follow what is known, to them, as historical-critical theory.{{sfn|Reed|2001|}} Fundamentally, they believe that the past can be understood through the exhaustive study of various written texts.{{sfn|Trigger|1989|page=72}} |
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This approach to historic research is questioned by philosophers of science, archaeologists and scholars in other fields,{{sfn|Hodder|1991}}{{sfn|Reed|2001}} with equal claim to biblical studies.{{sfn|Finkelstein|2007}} They point to the inherent unacknowledged subjectivity of the scholars themselves {{sfn|Morris|1991|page=16, 87-94}}, the corruption of written texts over centuries of redaction and translation, and the inherent and intentional biases of the writers of the studied texts.{{sfn|Gero|1995|page=22}}{{sfn|Lucas|1995}}{{sfn|Lowenthal|1995}} {{sfn|Thompson|1974}} |
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This approach is largely unaffected by, and isolated from, modern methodological and intellectual developments in other fields, and the wide diversity of other theoretical approaches to understanding the past.<ref name=Hanbury-Tenison1986>{{cite journal |title=Hegel in prehistory|journal=Antiquity |year=1986 |volume=60 |page=108-114 |first=J. |last=Hanbury-Tenison}}</ref> As Reed explains: ''"With rare exceptions, notably the discovery of the Dead Sea Scrolls or Nag Hammadi Library well over a generation ago, scholars working on Jesus and Galilee with literary evidence simply introduce new methods or innovative theories to analyze these texts. The collage of citations is re-shuffled or re-mixed, emphasizing some passages over others, while re-interpreting a few, perhaps in dialogue with other disciplines."'' {{sfn|Reed|2001|page=214}} The influence of archaeology, for example, is limited to tweaking technical aids{{sfn|Trigger|1989|page=184}}, and the archaeology of the early first century is given scant attention.<ref name=Bar-Yosef1982>{{cite journal |title=Israeli Archaeology|journal=World Archaeology|year=1982|volume=13 |page=310-325 |first1=O. |last1=Bar-Yosef| first2= A.|last2= Mazar}}</ref> |
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To uncover and mitigate against subjective biases and the problems of data age and corruption, archaeologists and historians have devised a number of methodological approaches grounded in physical evidence,<ref> see [[Israel Finkelstein]]'s (2007)for a brilliant analysis of the dissonance between traditional biblical scholarship and new archaeological approaches.</ref> studies of epistemology and hermeneutics,<ref name=Wylie2006>{{cite journal |title=When Difference Makes a Difference: Epistemic Diversity and Dissent|journal=Episteme|year=2006|volume=3 |issue=1 and 2|first=A. |last=Wylie}}</ref> and accepting engagement with other disciplines such as the philosophy of science, and the natural sciences. These and other approaches are not widely understood or accepted within Western historical-critical literary approaches to early Christianity,<ref name=CBR2004>{{cite journal |title=Editorial Forward|journal=Currents in Biblical Research|year=2004|volume=3.1| first =A.J. |last=Hauser et al}}</ref> which generally perceive archaeology (and other fields) as a "handmaiden" to history. <ref name=Levy2000>{{cite journal|title=Always a Handmaiden--Never a Bride|journal=Archaeology (online features)|year=February 23, 2000|first=Levy|last=P.|publisher=Archaeological Institute of America|}}</ref> Within the broader historical and archaeological research community, and that outside of Western academic circles, the work of biblical scholars grounded in textual analysis to find a historic Jesus are thought to have failed{{sfn|Reed|2001}}{{sfn|Avalos|2007}}{{sfn|Davis|2004}}. There exists no widely or generally accepted proofs (outside of biblical scholarship) of the existence of Jesus as a historical figure,{{sfn|Thompson|2012}} in the manner that approaches how historians, archaeologists and others can validate the existence of Herod, Pontius Pilate, and other historic and pre-historic figures and events. |
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== See also == |
== See also == |
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==References== |
==References== |
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{{Refbegin|colwidth=30em}} |
{{Refbegin|colwidth=30em}} |
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* {{cite book|title= The End of Biblical Studies|last1= Avalos||first1= H|year=2007|publisher=Prometheus Books}} |
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* {{cite book|title= Shifting Sands: The Rise and Fall of Biblical Archaeology|last1= Davis||first1= T.W.|year=2004|publisher=Oxford University Press}} |
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*Daniel Boyarin (2004). ''Border Lines. The Partition of Judaeo-Christianity''. University of Pennsylvania Press. |
*Daniel Boyarin (2004). ''Border Lines. The Partition of Judaeo-Christianity''. University of Pennsylvania Press. |
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*Doherty, Earl (1999). ''The Jesus Puzzle. Did Christianity Begin with a Mythical Christ? : Challenging the Existence of an Historical Jesus''. ISBN 0-9686014-0-5 |
*Doherty, Earl (1999). ''The Jesus Puzzle. Did Christianity Begin with a Mythical Christ? : Challenging the Existence of an Historical Jesus''. ISBN 0-9686014-0-5 |
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*Drews, Arthur & Burns, C. Deslisle (1998). ''The Christ Myth'' (Westminster College-Oxford Classics in the Study of Religion). ISBN 1-57392-190-4 |
*Drews, Arthur & Burns, C. Deslisle (1998). ''The Christ Myth'' (Westminster College-Oxford Classics in the Study of Religion). ISBN 1-57392-190-4 |
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*[[Alvar Ellegård|Ellegård, Alvar]] ''Jesus – One Hundred Years Before Christ: A Study in Creative Mythology'', (London 1999). |
*[[Alvar Ellegård|Ellegård, Alvar]] ''Jesus – One Hundred Years Before Christ: A Study in Creative Mythology'', (London 1999). |
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* {{cite book|title= ''Digging for the Truth:Arhcaeology and the Bible'' in The Quest for the Historical Israel|last1= Finkelstein||first1= I.|editor =B. Schmidt|year=2007|publisher=Society of Biblical Literature, Archaeology}} |
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*France, R.T. (2001). ''The Evidence for Jesus''. Hodder & Stoughton. |
*France, R.T. (2001). ''The Evidence for Jesus''. Hodder & Stoughton. |
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*Freke, Timothy & Gandy, Peter. ''The Jesus Mysteries - was the original Jesus a pagan god?'' ISBN 0-7225-3677-1 |
*Freke, Timothy & Gandy, Peter. ''The Jesus Mysteries - was the original Jesus a pagan god?'' ISBN 0-7225-3677-1 |
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*George, Augustin & Grelot, Pierre (Eds.) (1992). ''Introducción Crítica al Nuevo Testamento''. Herder. ISBN 84-254-1277-3 |
*George, Augustin & Grelot, Pierre (Eds.) (1992). ''Introducción Crítica al Nuevo Testamento''. Herder. ISBN 84-254-1277-3 |
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* {{cite book|title=''Railroading Epistemology'' in Interpreting Archaeology: Finding Meaning in the Past|last1= Gero||first1= J.||editor =I. Hodder et al|year=1995|publisher=Routledge}} |
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*{{Cite book|first=Helmut|last=Koester|title=Ancient Christian Gospels|location= Harrisburg, PA|publisher=Continuum|isbn=0-334-02450-1|year=1992}} |
*{{Cite book|first=Helmut|last=Koester|title=Ancient Christian Gospels|location= Harrisburg, PA|publisher=Continuum|isbn=0-334-02450-1|year=1992}} |
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* {{cite book|title=Interpreting Archaeology: Finding Meaning in the Past|last1= Hodder||first1= I. et al|year=1995|publisher=Routledge}} |
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*Gowler, David B. (2007). ''What Are They Saying About the Historical Jesus?''. Paulist Press. |
*Gowler, David B. (2007). ''What Are They Saying About the Historical Jesus?''. Paulist Press. |
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* {{cite book|title=''"Trojan forebears", "peerless relics" The rhetoric of heritage claims'' in Interpreting Archaeology: Finding Meaning in the Past|last1= Lowenthal||first1= D.||editor =I. Hodder et al|year=1995|publisher=Routledge}} |
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* {{cite book|last1= Lucas|first1= G.|title=''Interpretation in Contemporary Archaeology: Some Philosophical Issues'' in Interpreting Archaeology: Finding Meaning in the Past|editor =I. Hodder et al|year=1995|publisher=Routledge}} |
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*[[Michael Grant (author)|Grant, Michael]], ''Jesus: An Historian's Review of the Gospels'', Scribner, 1995. ISBN 0-684-81867-1 |
*[[Michael Grant (author)|Grant, Michael]], ''Jesus: An Historian's Review of the Gospels'', Scribner, 1995. ISBN 0-684-81867-1 |
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*Meier, John P., ''[[John P. Meier#A Marginal Jew: Rethinking the Historical Jesus|A Marginal Jew: Rethinking the Historical Jesus]]'', [[Anchor Bible Series|Anchor Bible Reference Library]], Doubleday |
*Meier, John P., ''[[John P. Meier#A Marginal Jew: Rethinking the Historical Jesus|A Marginal Jew: Rethinking the Historical Jesus]]'', [[Anchor Bible Series|Anchor Bible Reference Library]], Doubleday |
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*[[Vittorio Messori|Messori, Vittorio]] (1977). ''Jesus hypotheses''. St Paul Publications. ISBN 0-85439-154-1 |
*[[Vittorio Messori|Messori, Vittorio]] (1977). ''Jesus hypotheses''. St Paul Publications. ISBN 0-85439-154-1 |
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*New Oxford Annotated Bible with the Apocrypha, New Revised Standard Version. (1991) New York, Oxford University Press. ISBN 0-19-528356-2 |
*New Oxford Annotated Bible with the Apocrypha, New Revised Standard Version. (1991) New York, Oxford University Press. ISBN 0-19-528356-2 |
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* {{cite book|last1= Morse|first1= R.|title=Truth and Convention in the Middle Ages: Rhetoric, Representation, and Reality|year=1991|publisher=Cambridge University Press}} |
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* {{cite book|title=Processual and Post-Processual Archaeologies: Multiple Ways of Knowing the Past|editor=Preucel, R.|year=1991|publisher=CAI Southern Illinois University at Carbondale|volume=Occasional Paper No. 10.}} |
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*{{Cite book|last=Price|first=Robert M.|authorlink=Robert M. Price|title=Deconstructing Jesus|year=2000|publisher=Prometheus Books|location=Amherst, N.Y.|isbn=1-57392-758-9}} |
*{{Cite book|last=Price|first=Robert M.|authorlink=Robert M. Price|title=Deconstructing Jesus|year=2000|publisher=Prometheus Books|location=Amherst, N.Y.|isbn=1-57392-758-9}} |
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*{{Cite book|last=Price|first=Robert M.|authorlink=Robert M. Price|title=The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?|year=2003|publisher=Prometheus Books|location=Amherst, N.Y.|isbn=1-59102-121-9}} |
*{{Cite book|last=Price|first=Robert M.|authorlink=Robert M. Price|title=The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?|year=2003|publisher=Prometheus Books|location=Amherst, N.Y.|isbn=1-59102-121-9}} |
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* {{cite book|last1= Reed|first1= J.L.|title=Archaeology and the Galilean Jesus: A Re-examination of the Evidence|year=2001|publisher=Trinity}} |
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* {{cite book|editor1-first=Thomas L.|editor1-last=Thompson|editor2=Thomas S. Verenna|title='Is This Not the Carpenter?': The Question of the Historicity of the Figure of Jesus|date=2012|publisher=Isd}} |
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* {{cite book|title=The Historicity of the Patriarchal Narratives.|first= T.L.|last1= Thompson|year=1974|publisher=de Gruyter}} |
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* {{cite book|title=A History of Archaeological Thought|first= B.G.|last1= Trigger|year=1989|publisher=Cambridge University Press}} |
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*Wells, George A. (1988). ''The Historical Evidence for Jesus''. Prometheus Books. ISBN 0-87975-429-X |
*Wells, George A. (1988). ''The Historical Evidence for Jesus''. Prometheus Books. ISBN 0-87975-429-X |
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*Wells, George A. (1998). ''The Jesus Myth''. ISBN 0-8126-9392-2 |
*Wells, George A. (1998). ''The Jesus Myth''. ISBN 0-8126-9392-2 |
Revision as of 05:01, 3 August 2014
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The historicity of Jesus concerns the analysis of historical evidence to determine whether Jesus of Nazareth existed as a historical figure, and whether any of the major milestones in his life as portrayed in the gospels can be confirmed as historical events.
Historicity is the study of the historical actuality of persons and events, meaning the quality of being part of history as opposed to being a historical myth or legend, or of being part of prehistory. Questions of historicity arise where accounts of events are believed by some to be true, but cannot be verified, either due to the absence of historical records of sufficient reliability or where historical accounts incorporate folklore, theological views or literature as fact.
The historicity of Jesus is distinct from the related study of the historical Jesus, which refers to scholarly reconstructions of the life of Jesus, based on historical methods including critical analysis of gospel texts as the primary source for his biography, along with consideration of the historical and cultural context in which he lived.[1][2][3][4] These reconstructions accept that Jesus existed, although scholars differ about the beliefs and teachings of Jesus as well as the accuracy of the parts of his life that have been recorded in the Gospels.[5][6][7][8][9][10][11][12][12]
Most modern scholars of antiquity agree that Jesus existed,[5][7][8] but scholars differ on the historicity of specific episodes described in the Biblical accounts,[12] and the only two events subject to "almost universal assent" are that Jesus was baptized by John the Baptist and was crucified by the order of the Roman Prefect Pontius Pilate.[9][10][11] There is a significant debate about his nature, his actions and his sayings, but most scholars agree that Jesus was a Galilean Jew who was born between 7-4BC and died 30–36 AD,[13][14][15] that he lived in Galilee and Judea and did not preach or study elsewhere,[16][17][18] and that he spoke Aramaic and perhaps also Hebrew and Greek, although this has been disputed.[19][20][21][22]
Since the 18th century a number of quests for the historical Jesus have taken place, and historical critical methods for studying the historicity of Jesus have been developed. Various Christian and non-Christian sources are used to study and establish the historicity of Jesus, e.g. Jewish sources such as Josephus, and Roman sources such as Tacitus. These sources are compared and contrasted to Christian sources such as the Pauline Letters and the Synoptic Gospels. These sources are usually independent of each other (e.g. Jewish sources do not draw upon Roman sources), and similarities and differences between them are used in the authentication process.[23][24]
Existence
![](http://upload.wikimedia.org/wikipedia/commons/thumb/c/c7/First_century_Iudaea_province.gif/250px-First_century_Iudaea_province.gif)
The question of the existence of Jesus as a historical figure is distinct from the study of the historical Jesus, which goes beyond the analysis of his historicity and attempts to reconstruct portraits of his life and teachings, based on methods such as biblical criticism of gospel texts and the history of first century Judea.[2][3][25][26] Nor does it concern supernatural or miraculous claims about Jesus, which historians tend to look on as questions of faith, rather than historical fact.[27]
Virtually all modern scholars of antiquity agree that Jesus existed, and most biblical scholars and classical historians see the theories of his non-existence as effectively refuted.[5][7][8][28][29][30] In antiquity, the existence of Jesus was never denied by those who opposed Christianity.[31][32] There is, however, widespread disagreement among scholars on the details of the life of Jesus mentioned in the gospel narratives, and on the meaning of his teachings.[12] Robert E. Van Voorst states that the idea of the non-historicity of the existence of Jesus has always been controversial, and has consistently failed to convince virtually all scholars of many disciplines.[28] Geoffrey Blainey notes that a few scholars have argued that Jesus did not exist, but writes that Jesus' life was in fact "astonishingly documented" by the standards of the time – more so than any of his contemporaries – with numerous books, stories and memoirs written about him. The problem for the historian, wrote Blainey, is not therefore, determining whether Jesus actually existed, but rather in considering the "sheer multitude of detail and its inconsistencies and contradictions".[33] Although a small number of modern scholars argue that Jesus never existed, the great majority of scholars consider theories that Jesus' existence was a Christian invention implausible.[12][26] Christopher Tuckett states that the existence of Jesus and his crucifixion by Pontius Pilate seem to be part of the bedrock of historical tradition, based on the availability of non-Christian evidence.[26] Graham Stanton states that "Today nearly all historians, whether Christians or not, accept that Jesus existed".[30]
The sources for the historicity of Jesus are mainly Christian sources, but there are some mentions also in a few non-Christian Jewish and Greco-Roman sources, which have been used in historical analyses of the existence of Jesus.[34] These include the works of 1st-century Roman historians Josephus and Tacitus.[34][35] Josephus' Antiquities of the Jews, written around 93–94 AD, includes two references to the biblical Jesus Christ in Books 18 and 20. The general scholarly view is that while the longer passage, known as the Testimonium Flavianum, is most likely not authentic in its entirety, it is broadly agreed upon that it originally consisted of an authentic nucleus, which was then subject to Christian interpolation or forgery.[36][37] Josephus scholar Louis H. Feldman has stated that "few have doubted the genuineness" of Josephus' reference to Jesus in Antiquities 20, 9, 1 and it is only disputed by a small number of scholars.[38][39][40][41] Roman historian Tacitus referred to Christus and his execution by Pontius Pilate in his Annals (written ca. AD 116), book 15, chapter 44.[42] The very negative tone of Tacitus' comments on Christians make the passage extremely unlikely to have been forged by a Christian scribe [43] and the Tacitus reference is now widely accepted as an independent confirmation of Christ's crucifixion.[44]
Bart D. Ehrman states that the existence of Jesus and his crucifixion by the Romans is attested to by a wide range of sources including Josephus and Tacitus.[45]John P. Meier views the crucifixion of Jesus as historical fact and states that based on the criterion of embarrassment Christians would not have invented the painful death of their leader.[46] Meier states that a number of other criteria, e.g. the criterion of multiple attestation (i.e. confirmation by more than one source), the criterion of coherence (i.e. that it fits with other historical elements) and the criterion of rejection (i.e. that it is not disputed by ancient sources) help establish the crucifixion of Jesus as a historical event.[47] Biblical scholar John Dominic Crossan, highly skeptical with regard to the Gospel accounts of miracles, wrote in 1995
That (Jesus) was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus... agree with the Christian accounts on at least that basic fact.[48]
Leading historian of ancient history Robin Lane Fox states "Jesus was born in Galilee".[49] According to classical historian Michael Grant the idea that Jesus never lived is an "extreme view". He wrote
If we apply to the New Testament, as we should, the same sort of criteria as we should apply to other ancient writings containing historical material, we can no more reject Jesus' existence than we can reject the existence of a mass of pagan personages whose reality as historical figures is never questioned.[50]
According to Grant, "modern critical methods fail to support the Christ-myth theory", adding that the idea has been "annihilated" by the best scholars because the mythicists "have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary".[51] Michael Grant wrote in 1977 that
In recent years, 'no serious scholar has ventured to postulate the non-historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary."[52]
Graeme Clarke, Emeritus Professor of Classical (Ancient) History and Archaeology at Australian National University[53] has stated "Frankly, I know of no ancient historian or biblical historian who would have a twinge of doubt about the existence of a Jesus Christ - the documentary evidence is simply overwhelming."[54]
Historian Donald Akenson wrote "Yeshua,born in Nazareth,...after his death, was transformed into Jesus-the-Messiah, or, if you like, Jesus Christ."[55]
Co-director of Ancient Cultures Research Centre at Macquarie University, Sydney, Australia Alanna Nobbs[56] has stated "While historical and theological debates remain about the actions and significance of this figure, his fame as a teacher, and his crucifixion under the Roman prefect Pontius Pilate, may be described as historically certain."[57]
The Mishnah (c. 200) may refer to Jesus and reflect the early Jewish traditions of portraying Jesus as a sorcerer or magician.[58][59][60][61] Other possible references to Jesus and his execution may exist in the Talmud, but they also aim to discredit his actions, not deny his existence.[58][62]
Accepted historic facts
According to New Testament scholar James Dunn, nearly all modern scholars consider the baptism of Jesus and his crucifixion to be historically certain.[9][63] He states that these "two facts in the life of Jesus command almost universal assent" and "rank so high on the 'almost impossible to doubt or deny' scale of historical facts" that they are often the starting points for the study of the historical Jesus.[9]
Bart D. Ehrman wrote: "Tacitus's report confirms what we know from other sources, that Jesus was executed by order of the Roman governor of Judea, Pontius Pilate, sometime during Tiberius's reign."[64]
One of the arguments in favour of the historicity of the baptism of Jesus by John is that it is a story which the early Christian Church would have never wanted to invent, typically referred to as the criterion of embarrassment in historical analysis.[65][66][67] Based on this criterion, given that John baptised for the remission of sins, and Jesus was viewed as without sin, the invention of this story would have served no purpose, and would have been an embarrassment given that it positioned John above Jesus.[65][67][68] The Gospel of Matthew attempts to offset this problem by having John feel unworthy to baptise Jesus and Jesus giving him permission to do so in Matthew 3:14–15.[69]
Amy-Jill Levine has summarized the situation by stating that "there is a consensus of sorts on the basic outline of Jesus' life" in that most scholars agree that Jesus was baptized by John the Baptist, and over a period of one to three years debated Jewish authorities on the subject of God, gathered followers, and was crucified by Roman prefect Pontius Pilate who officiated 26-36 AD.[15] There is much in dispute as to his previous life, childhood, family and place of residence, of which the canonical gospels are almost completely silent. This silence is a problematic fact in explaining the historiography of Jesus. It has been suggested that it was the result of a conflict between the Nazarene Jewish followers of Jesus, led by his brother James, and the nascent Gentilic Christians led by the Apostle Paul.[70][71][72]
Scholars attribute varying levels of certainty to other episodes. E.P. Sanders and Craig A. Evans independently state that there are two other incidents in the life of Jesus that can be considered historical: that Jesus called disciples, and that he caused a controversy at the Temple.[73] This extended view assumes that there are eight elements about Jesus and his followers that can be viewed as historical facts—four episodes in the life of Jesus and four about him and his followers, namely:[10][73]
- Jesus was baptized by John the Baptist. He called disciples. He had a controversy at the Temple. Jesus was crucified by the Romans near Jerusalem.[10][73]
- Jesus was a Galilean. His activities were confined to Galilee and Judea. After his death his disciples continued. Some of his disciples were persecuted.[10][73]
Scholarly agreement on this extended list is not universal.[10][73][74]
Myth theory
The Christ myth theory is the proposition that Jesus of Nazareth never existed, or if he did, he had virtually nothing to do with the founding of Christianity and the accounts in the gospels.[75] The theory that Jesus never existed at all has very little scholarly support.[28][76][77][78][79]
Quest for the historical Jesus
![](http://upload.wikimedia.org/wikipedia/commons/thumb/5/58/Bundesarchiv_Bild_183-D0116-0041-019%2C_Albert_Schweitzer.jpg/110px-Bundesarchiv_Bild_183-D0116-0041-019%2C_Albert_Schweitzer.jpg)
In the early church, there were already tendencies to portray Jesus as a verifiable demonstration of the extraordinary.[80] While textual criticism (or lower criticism) had been practiced for centuries, a number of approaches to historical analysis and a number of criteria for evaluating the historicity of events emerged as of 18th century. Since the 18th century, scholars have taken part in three separate "quests" for the historical Jesus, attempting to reconstruct various portraits of his life using historical methods.[81][82] At each stage of development, these quests introduced new methods and specific methodologies to determine the historical validity of their conclusions.[83]
See also
- The Bible and history
- Census of Quirinius, the enrollment of the Roman provinces of Syria and Judaea for tax purposes taken in the year 6/7.
- Chronology of Jesus
- Cultural and historical background of Jesus
- Historical reliability of the Gospels
- Quest for the historical Jesus
- Sources for the historicity of Jesus
Notes
- ^ Jesus Remembered Volume 1, by James D. G. Dunn 2003 ISBN 0-8028-3931-2 pp. 125-127
- ^ a b Amy-Jill Levine in the The Historical Jesus in Context edited by Amy-Jill Levine et al. 2006 Princeton University Press ISBN 978-0-691-00992-6 pages 1-2
- ^ a b Jesus: Apocalyptic Prophet of the New Millennium by Bart D. Ehrman (Sep 23, 1999) ISBN 0195124731 Oxford University Press pages ix-xi Cite error: The named reference "Bart411" was defined multiple times with different content (see the help page).
- ^ Ehrman, Bart. The New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford University Press, 2003. ISBN 0-19-515462-2, chapters 13, 15
- ^ a b c In a 2011 review of the state of modern scholarship, Bart Ehrman (a Historical Jesus scholar and former fundamentalist apologist turned secular agnostic) wrote: "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees" B. Ehrman, 2011 Forged : writing in the name of God ISBN 978-0-06-207863-6. page 285 Cite error: The named reference "Ehrman285" was defined multiple times with different content (see the help page).
- ^ Robert M. Price (a former fundamentalist apologist turned atheist who says the existence of Jesus cannot be ruled out, but is less probable than non-existence) agrees that this perspective runs against the views of the majority of scholars: Robert M. Price "Jesus at the Vanishing Point" in The Historical Jesus: Five Views edited by James K. Beilby & Paul Rhodes Eddy, 2009 InterVarsity, ISBN 028106329X page 61
- ^ a b c Michael Grant (a classicist) states that "In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." in Jesus: An Historian's Review of the Gospels by Michael Grant 2004 ISBN 1898799881 page 200 Cite error: The named reference "Grantmajority" was defined multiple times with different content (see the help page).
- ^ a b c Richard A. Burridge states: "There are those who argue that Jesus is a figment of the Church’s imagination, that there never was a Jesus at all. I have to say that I do not know any respectable critical scholar who says that any more." in Jesus Now and Then by Richard A. Burridge and Graham Gould (Apr 1, 2004) ISBN 0802809774 page 34
- ^ a b c d Jesus Remembered by James D. G. Dunn 2003 ISBN 0-8028-3931-2 page 339 states of baptism and crucifixion that these "two facts in the life of Jesus command almost universal assent". Cite error: The named reference "JDunn339" was defined multiple times with different content (see the help page).
- ^ a b c d e f Prophet and Teacher: An Introduction to the Historical Jesus by William R. Herzog (4 Jul 2005) ISBN 0664225284 pages 1-6
- ^ a b Crossan, John Dominic (1995). Jesus: A Revolutionary Biography. HarperOne. p. 145. ISBN 0-06-061662-8.
That he was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus ... agree with the Christian accounts on at least that basic fact.
Cite error: The named reference "autogenerated145" was defined multiple times with different content (see the help page). - ^ a b c d e Jesus as a Figure in History: How Modern Historians View the Man from Galilee by Mark Allan Powell 1998 ISBN 0-664-25703-8 pages 168–173 Cite error: The named reference "MAPowell168" was defined multiple times with different content (see the help page).
- ^ Paul L. Maier "The Date of the Nativity and Chronology of Jesus" in Chronos, kairos, Christos: nativity and chronological studies by Jerry Vardaman, Edwin M. Yamauchi 1989 ISBN 0-931464-50-1 pages 113-129
- ^ The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 page 114
- ^ a b . Many scholars agree that Jesus debated with fellow Jews on how best to live according to God's will, engaged in healings and exorcisms, taught in parables, gathered male and female followers in Galilee, went to Jerusalem, and was crucified by Roman soldiers during the governorship of Pontius Pilate" The Historical Jesus in Context edited by Amy-Jill Levine et al. Princeton University Press ISBN 978-0-691-00992-6 page 4
- ^ Joel B. Green, Scot McKnight, I. Howard Marshall, Dictionary of Jesus and the Gospels (InterVarsity Press, 1992), page 442
- ^ The Historical Jesus in Recent Research edited by James D. G. Dunn and Scot McKnight 2006 ISBN 1-57506-100-7 page 303
- ^ Who Is Jesus? by John Dominic Crossan, Richard G. Watts 1999 ISBN 0664258425 pages 28-29
- ^ http://ext.sagepub.com/content/67/12/383.extract extracted 26/5/2014
- ^ James Barr, Which language did Jesus speak, Bulletin of the John Rylands University Library of Manchester, 1970; 53(1) pages 9-29 [1]
- ^ Handbook to exegesis of the New Testament by Stanley E. Porter 1997 ISBN 90-04-09921-2 pages 110-112
- ^ Discovering the language of Jesus by Douglas Hamp 2005 ISBN 1-59751-017-3 page 3-4
- ^ The Cambridge Companion to Jesus by Markus N. A. Bockmuehl 2001 ISBN 0521796784 pages 121-125
- ^ Studying the Historical Jesus: Evaluations of the State of Current Research by Bruce Chilton, Craig A. Evans 1998 ISBN 9004111425 pages 460-470
- ^ Jesus and His Contemporaries: Comparative Studies by Craig A. Evans 2001 ISBN 0391041185 pages 2-5
- ^ a b c Christopher M. Tuckett In The Cambridge Companion to Jesus edited by Markus N. A. Bockmuehl 2001 ISBN 0521796784 pages 122-126
- ^ "What about the resurrection? ... Some people believe it did, some believe it didn't. ...But if you do believe it, it is not as a historian. Ehrman, B. Jesus, Interrupted, pg 176 HarperOne; 1 Reprint edition (2 February 2010)
- ^ a b c Robert E. Van Voorst Jesus Outside the New Testament: An Introduction to the Ancient Evidence Eerdmans Publishing, 2000. ISBN 0-8028-4368-9 page 16 states: "biblical scholars and classical historians regard theories of non-existence of Jesus as effectively refuted"
- ^ James D. G. Dunn "Paul's understanding of the death of Jesus" in Sacrifice and Redemption edited by S. W. Sykes (Dec 3, 2007) Cambridge University Press ISBN 052104460X pages 35-36 states that the theories of non-existence of Jesus are "a thoroughly dead thesis"
- ^ a b The Gospels and Jesus by Graham Stanton, 1989 ISBN 0192132415 Oxford University Press, page 145 states : "Today nearly all historians, whether Christians or not, accept that Jesus existed".
- ^ Encyclopedia of theology: a concise Sacramentum mundi by Karl Rahner 2004 ISBN 0-86012-006-6 pages 730-731
- ^ Van Voorst, Robert E (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence. Eerdmans Publishing. ISBN 0-8028-4368-9-page 15
- ^ Geoffrey Blainey; A Short History of Christianity; Viking; 2011; p.xix-xx
- ^ a b Jesus and the Gospels: An Introduction and Survey' by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 431-436
- ^ Van Voorst (2000) pp. 39-53
- ^ Schreckenberg, Heinz; Kurt Schubert (1992). Jewish Traditions in Early Christian Literature. ISBN 90-232-2653-4.
- ^ Kostenberger, Andreas J.; L. Scott Kellum; Charles L. Quarles (2009). The Cradle, the Cross, and the Crown: An Introduction to the New Testament. ISBN 0-8054-4365-7.
- ^ The new complete works of Josephus by Flavius Josephus, William Whiston, Paul L. Maier ISBN 0-8254-2924-2 pages 662-663
- ^ Josephus XX by Louis H. Feldman 1965, ISBN 0674995023 page 496
- ^ Van Voorst, Robert E. (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence ISBN 0-8028-4368-9. page 83
- ^ Flavius Josephus; Maier, Paul L. (December 1995). Josephus, the essential works: a condensation of Jewish antiquities and The Jewish war ISBN 978-0-8254-3260-6 pages 284-285
- ^ P.E. Easterling, E. J. Kenney (general editors), The Cambridge History of Latin Literature, page 892 (Cambridge University Press, 1982, reprinted 1996). ISBN 0-521-21043-7
- ^ Robert E. Van Voorst, Jesus Outside the New Testament: An Introduction to the Ancient Evidence, Wm. B. Eerdmans, 2000. p 39- 53
- ^ Eddy, Paul; Boyd, Gregory (2007). The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition Baker Academic, ISBN 0-8010-3114-1 page 127
- ^ The New Testament: A Historical Introduction to the Early Christian Writings by Bart D. Ehrman 1999 ISBN 0-19-512639-4-page 248
- ^ John P. Meier "How do we decide what comes from Jesus" in The Historical Jesus in Recent Research by James D. G. Dunn and Scot McKnight 2006 ISBN 1-57506-100-7 pages 126-128
- ^ John P. Meier "How do we decide what comes from Jesus" in The Historical Jesus in Recent Research by James D. G. Dunn and Scot McKnight 2006 ISBN 1-57506-100-7 pages 132-136
- ^ Crossan, John Dominic (1995). Jesus: A Revolutionary Biography. HarperOne. ISBN 0-06-061662-8 page 145
- ^ Fox, Robin Lane (2005). The Classical World: An Epic History from Homer to Hadrian. Basic Books. p. 48. ISBN 978-0465024971.
- ^ Michael Grant (1977), Jesus: An Historian's Review of the Gospels
- ^ Grant, Michael (1977). Jesus: An Historian's Review of the Gospels. Scribner's. p. 200. ISBN 978-0-684-14889-2.
- ^ Jesus by Michael Grant 2004 ISBN 1898799881 page 200
- ^ "The Academy Fellows". Australian Academy of the Humanities. Retrieved 11 June 2014.
- ^ Dickson, John (21 March 2008). "Facts and friction of Easter". Brisbane Times. Retrieved 11 June 2015.
- ^ Akenson, Donald (2002). Saint Saul: A Skeleton Key to the Historical Jesus. Oxford University Press. p. 1. ISBN 978-0195141573.
- ^ "Professor Alana Nobbs". Mq.edu.au. Macquarie University. Retrieved 17 June 2014.
- ^ Dickson, John. "Best of 2012: The irreligious assault on the historicity of Jesus". Abc.net.au. Retrieved 17 June 2014.
- ^ a b Jesus and the Politics of his Day by E. Bammel and C. F. D. Moule (30 Aug 1985) ISBN 0521313449 page 393
- ^ In Jesus: The Complete Guide edited by J. L. Houlden (8 Feb 2006) ISBN 082648011X pages 693-694
- ^ Jesus in the Talmud by Peter Schäfer (24 Aug 2009) ISBN 0691143188 page 141 and 9
- ^ Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg (1 Aug 2009) ISBN 0805444823 page 280
- ^ Kostenberger, Andreas J.; Kellum, L. Scott; Quarles, Charles L. (2009). The Cradle, the Cross, and the Crown: An Introduction to the New Testament ISBN 0-8054-4365-7. pages 107-109
- ^ Jesus of Nazareth by Paul Verhoeven (6 Apr 2010) ISBN 9781583229057 page 39
- ^ Ehrman, Bart D. (2001). Jesus: Apocalyptic Prophet of the New Millennium. Oxford University Press. p. 59. ISBN 978-0195124743.
- ^ a b Jesus as a figure in history: how modern historians view the man from Galilee by Mark Allan Powell 1998 ISBN 0-664-25703-8 page 47
- ^ Who Is Jesus? by John Dominic Crossan, Richard G. Watts 1999 ISBN 0664258425 pages 31-32
- ^ a b Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching by Maurice Casey 2010 ISBN 0-567-64517-7 page 35
- ^ The historical Jesus: a comprehensive guide by Gerd Theissen, Annette Merz 1998 ISBN 0-8006-3122-6 page 207
- ^ John the Baptist: prophet of purity for a new age by Catherine M. Murphy 2003 ISBN 0-8146-5933-0 pages 29-30
- ^ Eisenmann, Robert, (2001), "James the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls"
- ^ Butz, Jeffrey (2005), "The Brother of Jesus and the Lost Traditions of Christianity" (Inner Traditions)
- ^ Tabor, James (2012), "Paul and Jesus: How the Apostle Transformed Christianity" (Simon and Shuster)
- ^ a b c d e Authenticating the Activities of Jesus by Bruce Chilton and Craig A. Evans 2002 ISBN 0391041649 pages 3-7
- ^ Jesus as a Figure in History: How Modern Historians View the Man from Galilee by Mark Allan Powell (1 Nov 1998) ISBN 0664257038 page 117
- ^ Bart Ehrman, Did Jesus Exist? Harper Collins, 2012, p. 12, "In simpler terms, the historical Jesus did not exist . Or if he did, he had virtually nothing to do with the founding of Christianity." further quoting as authoritative the fuller definition provided by Earl Doherty in Jesus: Neither God Nor Man. Age of Reason, 2009, pp. vii-viii: it is "the theory that no historical Jesus worthy of the name existed, that Christianity began with a belief in a spiritual, mythical figure, that the Gospels are essentially allegory and fiction, and that no single identifiable person lay at the root of the Galilean preaching tradition."
- ^ The Cambridge companion to Jesus by Markus N. A. Bockmuehl 2001 Cambridge University Press ISBN 978-0-521-79678-1 pages 123-124. Page 124 state that the "farfetched theories that Jesus' existence was a Christian invention are highly implausible."
- ^ Powell, Mark Allan (1998). Jesus as a figure in history: how modern historians view the man from Galilee. Louisville, KY: Westminster John Knox Press. p. 168. ISBN 978-0-664-25703-3.
- ^ Jesus in history, thought, and culture: an encyclopedia, Volume 1 by James Leslie Houlden 2003 ISBN 1-57607-856-6-page 660
- ^ Van Voorst (2000) p. 14
- ^ Georgi, Dieter (1986). The Opponents of Paul in Second Corinthians. Philadelphia, PA: Fortress.
Georgi, Dieter (1991). Theocracy in Paul's Praxis and Theology. Minneapolis, MN: Fortress.
- ^ The Jesus Quest: The Third Search for the Jew of Nazareth by Ben Witherington (May 8, 1997) ISBN 0830815449 pages 9-13
- ^ The Quest for the Plausible Jesus: The Question of Criteria by Gerd Theissen and Dagmar Winter (Aug 30, 2002) ISBN 0664225373 pages 1-6
- ^ Criteria for Authenticity in Historical-Jesus Research by Stanley E. Porter 2004 ISBN 0567043606 pages 100-120
References
- Brown, Raymond E. (1997) An Introduction to the New Testament. Doubleday ISBN 0-385-24767-2
- Daniel Boyarin (2004). Border Lines. The Partition of Judaeo-Christianity. University of Pennsylvania Press.
- Doherty, Earl (1999). The Jesus Puzzle. Did Christianity Begin with a Mythical Christ? : Challenging the Existence of an Historical Jesus. ISBN 0-9686014-0-5
- Drews, Arthur & Burns, C. Deslisle (1998). The Christ Myth (Westminster College-Oxford Classics in the Study of Religion). ISBN 1-57392-190-4
- Ellegård, Alvar Jesus – One Hundred Years Before Christ: A Study in Creative Mythology, (London 1999).
- France, R.T. (2001). The Evidence for Jesus. Hodder & Stoughton.
- Freke, Timothy & Gandy, Peter. The Jesus Mysteries - was the original Jesus a pagan god? ISBN 0-7225-3677-1
- George, Augustin & Grelot, Pierre (Eds.) (1992). Introducción Crítica al Nuevo Testamento. Herder. ISBN 84-254-1277-3
- Koester, Helmut (1992). Ancient Christian Gospels. Harrisburg, PA: Continuum. ISBN 0-334-02450-1.
- Gowler, David B. (2007). What Are They Saying About the Historical Jesus?. Paulist Press.
- Grant, Michael, Jesus: An Historian's Review of the Gospels, Scribner, 1995. ISBN 0-684-81867-1
- Meier, John P., A Marginal Jew: Rethinking the Historical Jesus, Anchor Bible Reference Library, Doubleday
- (1991), v. 1, The Roots of the Problem and the Person, ISBN 0-385-26425-9
- (1994), v. 2, Mentor, Message, and Miracles, ISBN 0-385-46992-6
- (2001), v. 3, Companions and Competitors, ISBN 0-385-46993-4
- (2009), v. 4, Law and Love, ISBN 978-0-300-14096-5
- Mendenhall, George E. (2001). Ancient Israel's Faith and History: An Introduction to the Bible in Context. ISBN 0-664-22313-3
- Messori, Vittorio (1977). Jesus hypotheses. St Paul Publications. ISBN 0-85439-154-1
- New Oxford Annotated Bible with the Apocrypha, New Revised Standard Version. (1991) New York, Oxford University Press. ISBN 0-19-528356-2
- Price, Robert M. (2000). Deconstructing Jesus. Amherst, N.Y.: Prometheus Books. ISBN 1-57392-758-9.
- Price, Robert M. (2003). The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?. Amherst, N.Y.: Prometheus Books. ISBN 1-59102-121-9.
- Wells, George A. (1988). The Historical Evidence for Jesus. Prometheus Books. ISBN 0-87975-429-X
- Wells, George A. (1998). The Jesus Myth. ISBN 0-8126-9392-2
- Wells, George A. (2004). Can We Trust the New Testament?: Thoughts on the Reliability of Early Christian Testimony. ISBN 0-8126-9567-4
- Wilson, Ian (2000). Jesus: The Evidence (1st ed.). Regnery Publishing.