Christ myth theory

For discussion of Jesus in a comparative mythological and religious context, see Jesus in comparative mythology. For the body of myths associated with Christianity, see Christian mythology. For the scholarly study of the life of Jesus, see Historical Jesus. For analysis of information supporting the historical existence of Jesus, see Historicity of Jesus and Sources for the historicity of Jesus.

For the debate over the validity of stories in the New Testament, see Historical reliability of the Gospels.

Christ myth theory
The Resurrection of Christ by Carl Heinrich Bloch (1875)—some mythicists see this as a case of a dying-and-rising god
Description	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
Early proponents	Thomas Paine (1737–1809) Charles François Dupuis (1742–1809) Constantin-François Volney (1757–1820) Richard Carlile (1790–1843) Bruno Bauer (1809–1882) Edwin Johnson (1842–1901) Dutch Radical School (1880–1950) Albert Kalthoff (1850–1906) W. B. Smith (1850–1934) J. M. Robertson (1856–1933) Thomas Whittaker (1856–1935) Arthur Drews (1865–1935) Paul-Louis Couchoud (1879–1959) Alvin Boyd Kuhn (1880–1963)
Modern proponents	G. A. Wells, Tom Harpur, Michael Martin, Thomas L. Thompson, Thomas L. Brodie, Robert M. Price, Richard Carrier, Earl Doherty, Raphael Lataster
Subjects	Historical Jesus, early Christianity, ancient history

The Christ myth theory (also known as the Jesus myth theory, Jesus mythicism, mythicism, or Jesus ahistoricity theory) is the proposition that Christianity started with the belief in a new deity, named Jesus, "who was later historicized" in the Gospels, which are "essentially allegory and fiction". Alternatively in "simpler terms"—given by Bart Ehrman per his criticism of mythicism—"the historical Jesus did not exist. Or if he did, he had virtually nothing to do with the founding of Christianity".

The Christ myth theory is a fringe theory supported by few tenured or emeritus specialists in biblical criticism or cognate disciplines; it contradicts the mainstream historical view, which is that while the gospels include many legendary elements, these are religious elaborations added to the biography of a historical Jesus who did live in 1st-century Roman Palestine.

Overview

The main arguments from the mythicists are the lack of biographical information on Jesus from early Christian and other sources, the so-called argument from silence, as well as the mythical and allegorical nature of the Christ of Paul and the Jesus of the Gospels. Most Christ mythicists agree that the evidence for the existence of a historical Jesus Christ is weak at best, pointing at a series of perceived peculiarities in the sources which they regard as untrustworthy for a historical account and noting the reliance on Jewish writings and the similarities of early Christianity and the Christ figure with the mystery religions of the Greco-Roman world.

• The Pauline epistles are dismissed because—aside from a few passages which may have been interpolations—they make no reference to a historical Jesus who lived in the flesh on Earth. There is a complete absence of any detailed biographical information such as might be expected if Jesus had been a contemporary of Paul, therefore he is probably writing about either a mythical entity, a celestial deity, or "a savior figure patterned after similar figures within ancient mystery religions"—named Jesus.
• The Gospels are not historical records, but theological writings, which are based on a variety of sources and influences, including Old Testament writings, Greek stoic philosophy and the exegetical methods of Philo. The genre of the Gospels are myth or legendary fiction which have imposed "a fictitious historical narrative" on a "mythical cosmic savior figure" by weaving together various pseudo-historical Jesus traditions, most notably the "supernatural personage" of Paul's epistles and "ideas very important in the Jewish Wisdom literature".
• Christianity arose in the Greco-Roman world of the first and second century AD, synthesizing Greek and Jewish philosophy of the Second Temple period. Per religious syncretism early Christianity shared common philosophical and religious ideas with other religions of the time, including the ideas of personified aspects of God and of the salvation figures—featured in mystery religions—who were often (but not always) a dying-and-rising god.
• No independent eyewitness accounts survive, in spite of the fact that many authors were writing at that time. Early second-century Roman accounts contain very little evidence and may depend on Christian sources.
• Christianity originated from a Jewish sect in a milieu where some Jews practised a form of proto-gnosticism—seeking salvation by revealed gnosis—via a mediator between God and humans, i.e. an intermediary variously known as "one like a son of man", "the divine Logos", etc. and that from the cultus of Paul, a divergent form of this salvation theology was later promoted for non-Jews.

Some mythicists hold—in terms given by Robert M. Price—the Jesus agnosticism viewpoint, while others go further and hold the Jesus atheism viewpoint. Some scholars have made the case that there are a number of plausible Jesuses that could have existed, but that there can be no certainty as to which Jesus was the historical Jesus. Others have said that Jesus may have lived far earlier, in a dimly remembered remote past. A number of writers adduce various arguments to show that Christianity has syncretistic or mythical roots. As such, the historical Jesus should not be regarded as the founder of the religion, even if he did exist.

The origins of Christianity

Research questions

The origins of Christianity, as well as the historical Jesus and the historicity of Jesus, are a matter of longstanding debates in theological and historical research. Within a few years after the death of Jesus in c. AD 33, already before Paul started preaching, a number of proto-Christian communities seem to have been in existence. A central question is how these communities developed and what their original convictions were, as a wide range of beliefs and ideas can be found in early Christianity, including adoptionism, docetism and gnosticism, which were deemed heretical by proto-orthodox Christianity.

While orthodox Christian theology and dogmas view Jesus as the incarnation of God/Christ on earth, mainstream scholarship views Jesus as a real person who was subsequently deified. Mythicists take yet another approach, presuming a widespread set of Jewish ideas on personified aspects of God, which were subsequently historicised when proto-Christianity spread among non-Jewish converts. Mythicists have been criticised for not explaining the rapid rise of early Christianity. However, Richard Carrier has argued that in the year AD 112 Pliny the Younger noted Christianity as a religion separate from Judaism, e.g. they "sing a hymn to Christ, as to a god". Carrier argues that Pliny attests a bottleneck in the growth of Christianity.

Sociologist Rodney Stark in his book The Rise of Christianity has also argued that—contrary to popular belief—Christianity was not a movement of the lower classes and the oppressed, but instead of the upper and middle classes in the cities and of Hellenized Jews. Stark also discusses the exponential nature of the growth of religion and points to a number of advantages that Christianity had over paganism to explain its growth. Stark's basic thesis is that ultimately Christianity triumphed over paganism because it improved the quality of life of its adherents at that time, thus dismissing the need of mass conversions while still recognizing the early growth of Christianity without dismissing the myth theory.

Christ myth theory

According to modern proponents of the Christ myth theory, Christianity started with the belief in a new deity called Jesus, "a spiritual, mythical figure", who was derived from Jewish writings, which shows Greek influences and similarities with Pagan saviour deities. Elements of the Christ myth and its cultus can be found in the Pauline epistles, see the Christ hymn of Philippians 2:6–11. This new deity was fleshed out in the Gospels—which added a narrative framework and Cynic-like teachings—and eventually came to be perceived as a historical biography. According to George Albert Wells et al., these sayings may come from a real person, of whom close to nothing can be known. However, for such a person to be considered "the historical Jesus in any pertinent sense", Carrier contends such a person must comply with his definition of a minimal historical Jesus.

Mythicists are often critical of the methodology and presuppositions of historicity proponents. Price notes that "consensus is no criterion" for the historicity of Jesus. Carrier asserts that "the consensus is not reliable in the study of the historical Jesus". Carrier also claims that historical methodologies often use fallacious reasoning and that they must be drastically revised. Thompson contends that the present state of New Testament scholarship viz. Bart Ehrman "is such that an established scholar should present his Life of Jesus, without considering whether this figure, in fact, lived as a historical person" and that such assumptions "reflect a serious problem regarding the historical quality of scholarship in biblical studies".

While proponents like Carrier, Doherty, Price et al. are concerned with the origins of Christianity, the perception of and debate about the Christ myth theory has increasingly turned to the simpler question whether Jesus existed or not and consequently with some scholars proposing a more moderate position.

Arguments

The main arguments from the mythicists are the lack of biographical information on Jesus from early Christian and non-Christian sources, the so-called argument from silence and the mythical and allegorical nature of the Christ of Paul and the Jesus of the Gospels. They further note that the Gospels are a composite of various strands of thought and note the similarities of early Christianity and the Christ figure with contemporary mystery religions.

Pauline epistles

A 3rd century fragment of Paul's letter to the Romans

Main articles: Pauline epistles and Authorship of the Pauline epistles

The seven undisputed Pauline epistles considered by scholarly consensus to be genuine epistles are generally dated to AD 50–60 (i.e. approximately twenty to thirty years after the generally accepted time period for the death of Jesus around AD 30–36) and are the earliest surviving Christian texts that may include information about Jesus.

Mythicists' view

Christ myth theorists generally reject the usefulness of these letters. Willem Christiaan van Manen of the Dutch school of radical criticism noted various anachronisms in the Pauline Epistles: Van Manen claimed that they could not have been written in their final form earlier than the 2nd century and he also noted that the Marcionite school was the first to publish the epistles and that Marcion used them as justification for his gnostic and docetic views that Jesus' incarnation was not in a physical body. Van Manen also studied Marcion's version of Galatians in contrast to the canonical version and argued that the canonical version was a later revision which de-emphasized the Gnostic aspects.

Wells criticized the infrequency of the reference to Jesus in the Pauline letters and has said there is no information in them about Jesus' parents, place of birth, teachings, trial nor crucifixion. Wells also argues that Paul and the other epistle writers—the earliest Christian writers—do not provide any support for the idea that Jesus lived early in the 1st century and that—for Paul—Jesus may have existed many decades, if not centuries, before. According to Wells, the earliest strata of the New Testament literature presented Jesus as "a basically supernatural personage only obscurely on Earth as a man at some unspecified period in the past". In The Jesus Myth, Wells argues that two Jesus narratives fused into one: Paul's mythical Jesus and a minimally historical Jesus whose teachings were preserved in the Q document, a hypothetical common source for the Gospels of Matthew and Luke.

Price wrote that "the historical Jesus problem replicates itself in the case of Paul" and that the epistles have the same limitations as the Gospels as historical evidence. Price sees the epistles as a compilation of fragments (possibly with a Gnostic core) and contends that Marcion (c. 85 – c. 160) was responsible for much of the Pauline corpus or even wrote the letters himself, while criticizing the circumstantial ad hominem fallacy of fellow Christ myth theorists holding the mid-first-century dating of the epistles (e.g. Galatians is conventionally dated c. AD 53) for their own apologetical reasons. Price argues that passages such as Galatians 1:18–20, Galatians 4:4 and 1 Corinthians 15:3–11 are late Catholic interpolations and that 1 Thessalonians 2:14–16 was unlikely to have been written by a Jewish person.

Carrier argues that Paul is actually writing about a celestial deity named Jesus: Carrier notes that there is little if any concrete information about Christ's earthly life in the Pauline epistles, even though Jesus is mentioned over three hundred times. According to Carrier, the genuine Pauline epistles show that the Apostle Peter and the Apostle Paul believed in a visionary or dream Jesus, based on a pesher of Septuagint verses Zechariah 6 and 3, Daniel 9 and Isaiah 52–53. Carrier further argues that according to Paul (Philippians 2.7), Christ "came 'in the likeness of men' (homoiomati anthropon) and was found 'in a form like a man' (schemati euretheis hos anthropos) and (in Rom. 8.3) that he was only sent 'in the likeness of sinful flesh' (en homoiomati sarkos hamartias). This is a doctrine of a preexistent being assuming a human body, but not being fully transformed into a man, just looking like one".

Mainstream view

Modern biblical scholarship also notes that Paul has relatively little to say on the biographical information of Jesus. Nevertheless, most scholars view the Pauline letters as essential elements in the study of the historical Jesus. Bishop and historian Paul Barnett explains that

Paul's relative lack of detailed reference to the historical Christ is usually explained in one of two ways: either Paul knew only that there was such a man but knew (or cared to know) little more (Bultmann), or he knew quite a lot but didn't need to elaborate this in his letters beyond what his readers already knew."

The Pauline letters at times refer to creeds, or confessions of faith, that predate their writings. For instance, 1 Corinthians 15:11 refers to others before Paul who preached the creed. These pre-Pauline creeds date to within a few years of Jesus' death and developed within the Christian community in Jerusalem. Scholars generally view these as indications that the existence and death of Jesus was part of Christian tradition a few years after his death and over a decade before the writing of the Pauline epistles. James Dunn states that 1 Corinthians 15:3 indicates that in the 30s Paul was taught about the death of Jesus a few years earlier.

Eddy and Boyd present a summary of information about Jesus' earthly life presented in the Pauline epistles. For example, in Galatians 1:19, Paul says he met with James, the "Lord's brother"; another that 1 Corinthians 15:3–8 refers to those who had interacted with Jesus as Paul's contemporaries; and in 1 Thessalonians 2:14–16 Paul refers to the Jews "who both killed the Lord Jesus" and "drove out us" as the same people, indicating that the death of Jesus was within the same time frame as the persecution of Paul. Gregory A. Boyd and Paul Rhodes Eddy doubt that Paul viewed Jesus similar to the savior deities found in ancient mystery religions.

Additional elements in the Pauline letters that pertain to the existence of Jesus and his being a Jew include Galatians 4:4 which states that he was "born of a woman" and Romans 1:3 that he was "born under the law".

Stephen O.Stout, contrary to critical scholarship, argues that Paul does give usefull information on the person of Jesus, giving " more than seventy specific details of the historical Jesus." Paul alludes to a number of facts concerning the historical Jesus as stated in the gospels: the birth of Jesus, the family of Jesus, the ethnicity and religion of Jesus, Jesus' genealogy, Jesus' circumcision, the legal upbringing of Jesus, the poverty of Jesus.

The Gospels

Main article: The Gospels

Dating and authorship

The general consensus of modern scholars is that Mark was the first gospel to be written and dates from no earlier than c. AD 65, while Matthew and Luke, which use it as a source, were written between AD 80 and 85. The composition history of John is complex, but most scholars see it taking place in stages beginning as early as before AD 70 and extending as late as the end of the century. None of the authors were eyewitnesses to the life of Jesus, nor did they receive their information directly from eyewitnesses. Mythicist Richard Carrier is thus in agreement with mainstream scholarship when he states: "The Gospels cannot really be dated, nor are the real authors known. Their names were assigned early, but not early enough for us to be confident they were accurately known. It is based on speculation that Mark was the first, written between AD 60 and 70, Matthew second, between AD 70 and 80, Luke (and Acts) third, between AD 80 and 90, and John last, between AD 90 and 100".

Genre

Any study of the Gospels must first determine the genre under which they fall, in order to interpret them correctly, since genre "is a key convention guiding both the composition and the interpretation of writings". The gospels authors may have intended to write novels, myths, histories, or biographies, which are different genres and have a tremendous impact on how they ought to be interpreted. Among contemporary scholars, there is consensus that the gospels are a type of ancient biography, though Rudolf Bultmann notes that the gospel authors had no interest in history or in a historical Jesus and Robert Price notes that Robert M. Fowler, Frank Kermode and Randel Helms demonstrate that the gospels are a fictional composition, while Michael Vines notes that the gospel of Mark may have aspects similar to a Jewish novel. Some myth proponents suggest that some parts of the New Testament were meant to appeal to Gentiles as familiar allegories rather than history.

Jewish sources

Some myth proponents note that some stories in the New Testament seem to try to reinforce Old Testament prophecies and repeat stories about figures like Elijah, Elisha, Moses and Joshua in order to appeal to Jewish converts. Price notes that almost all the Gospel-stories have parallels in Old Testamentical and other traditions, concluding that the Gospels are no independent sources for a historical Jesus, but "legend and myth, fiction and redaction".

Arguments drawing comparisons between the New and Old Testaments have traditionally been made by Christian theologians in defense of their teachings, but without doubting a historical Jesus.

Greek influences

In Christ and the Caesars (1877), Bruno Bauer suggested that Christianity was a synthesis of the Stoicism of Seneca the Younger, Greek Neoplatonism, and the Jewish theology of Philo as developed by pro-Roman Jews such as Josephus. This new religion was in need of a founder and created its Christ. In a review of Bauer's work, Robert Price notes that Bauer's basic stance regarding the Stoic tone and the fictional nature of the Gospels are still repeated in contemporary scholarship.

Fusion of characters

The Gospels may be regarded as myth or legendary fiction which have imposed "a fictitious historical narrative" on a "mythical cosmic savior figure". According to Wells, a minimally historical Jesus existed, whose teachings were preserved in the Q document. According to Wells, the Gospels weave together two Jesus narratives, namely Paul's mythical Jesus and the Galilean preacher of the Q document. Doherty disagrees with Wells regarding this teacher of the Q-document, arguing that he was an allegoral character who personified Wisdom and came to be regarded as the founder of the Q-community. According to Doherty, Q's Jesus and Paul's Christ were combined in the Gospel of Mark by a predominantly Gentile community.

According to Doherty, the Jesus of Paul was a divine Son of God, existing in a spiritual realm where he was crucified and resurrected. This mythological Jesus was based on exegesis of the Old Testament and mystical visions of a risen Jesus. Price argues that the Gospels are a type of legendary fiction and that the story of Jesus portrayed in the Gospels fits the mythic hero archetype.

Judeo-Greco-Roman background and similarities

See also: Origins of Christianity and Gnosticism

Judeo-Greco-Roman background

With the conquests of Alexander the Great, the Greek culture and language spread throughout the eastern Mediterranean world, influencing the already existing cultures there. The conquest of Rome of this area added to the cultural diversity, but also to a sense of alienation and pessimism. A rich diversity of religious and philosophical ideas was available and Judaism was held in high regard by non-Jews for its monotheistic ideas and its high moral standards. Yet monotheism was also offered by Greek philosophy, especially Platonism, with its high God and the intermediary Logos. According to Doherty, "Out of this rich soil of ideas arose Christianity, a product of both Jewish and Greek philosophy", echoing Bruno Bauer, who argued that Christianity was a synthesis of Stoicism, Greek Neoplatonism and Jewish thought.

Early Christian diversity

Early Christianity was wildly diverse, with proto-orthodoxy and "heretical" views like gnosticism alongside each other. According to Doherty, the rapid growth of early Christian communities and the great variety of ideas cannot be explained by a single missionary effort, but points to parallel developments, which arose at various places and competed for support. Paul's arguments against rival apostles also point to this diversity. Doherty further notes that Yeshua (Jesus) is a generic name, meaning "Yahweh saves" and refers to the concept of divine salvation, which could apply to any kind of saving entity or Wisdom.

Similarities to Jewish celestial Jesus

According to Carrier, originally "Jesus was the name of a celestial being, subordinate to God". According to Carrier, "This 'Jesus' would most likely have been the same archangel identified by Philo of Alexandria as already extant in Jewish theology". Philo knew this figure by all of the attributes Paul already knew Jesus by: the firstborn son of God (Epistle to the Romans 8:29), the celestial image of God (Second Epistle to the Corinthians 4:4) and God’s agent of creation (First Epistle to the Corinthians 8:6). He was also God’s celestial high priest (Hebrews 2:17, 4:14, etc.) and God’s Logos. Philo says this being was identified as the figure named Jesus in the Book of Zechariah.

Other scholars have also noted the extent and significance of Jewish belief in a chief angel acting as a heavenly mediator during the Second Temple period, as well as the similarities between Jesus and this chief celestial angel.

Similarities to Logos and Wisdom

A somewhat similar idea to the Greek Logos was found in Judaism, where Wisdom, a personified part of God, brought knowledge of God and the Law. Similar ideas were also developed in other cultures and religions. According to Wells, the historical Jesus was derived from this Wisdom traditions, the personification of an eternal aspect of God, who came to visit human beings. Doherty notes that the concept of a spiritual Christ was the result of common philosophical and religious ideas of the first and second century AD, in which the idea of an intermediary force between God and the world were common. Doherty further notes that divine inspiration was a common concept.

Separately from mythicism, scholar of ancient religious studies Peter Schäfer contends that Philo's Logos was likely derived from his understanding of the "postbiblical Wisdom literature, in particular the Wisdom of Solomon". Professor of New Testament at Loyola University Urban C. von Wahlde notes that the Wisdom literature and the philosophical writings of Philo may furnish "the background to the Logos of the Johannine Prologue".

Similarities with mystery religions

The Christ of Paul shares similarities with the Greco-Roman mystery cults. Timothy Freke and Peter Gandy explicitly argue that Jesus was a deity, akin to the mystery cults, while Dorothy Murdock argues that the Christ myth draws heavily on the Egyptian story of Osiris and Horus. According to Robert Price, the story of Jesus portrayed in the Gospels is akin to the mythic hero archetype. The mythic hero archetype is present in many cultures who often have miraculous conceptions or virgin births heralded by wise men and marked by a star, are tempted by or fight evil forces, die on a hill, appear after death and then ascend to heaven.

However, Christian theologians have also cited the mythic hero archetype as a defense of Christian teaching while completely affirming a historical Jesus. Secular academics have also pointed out that the teachings of Jesus marked "a radical departure from all the conventions by which heroes had been defined". Many mainstream biblical scholars respond that most of these parallels are either coincidences or without historical basis and/or that these parallels do not prove that a Jesus figure did not live.

No independent eyewitness accounts

Lack of surviving historic records

Myth proponents claim there is significance in the lack of surviving historic records about Jesus of Nazareth from any non-Jewish author until the second century, adding that Jesus left no writings or other archaeological evidence. Using the argument from silence, they note that Jewish philosopher Philo of Alexandria did not mention Jesus when he wrote about the cruelty of Pontius Pilate around 40 AD.

Mainstream biblical scholars point out that much of the writings of antiquity have been lost and that there was little written about any Jew or Christian in this period. Ehrman points out that we do not have archaeological or textual evidence for the existence of most people in the ancient world, even famous people like Pontius Pilate, whom the myth theorists agree to have existed. Robert Hutchinson notes that this is also true of Josephus, despite the fact that he was"a personal favorite of the Roman Emperor Vespasian". Hutchinson quotes Ehrman, who notes that Josephus is never mentioned in 1st century Greek and Roman sources, despite being "a personal friend of the emperor". According to Classical historian and popular author Michael Grant, if the same criterium is applied to others: "We can reject the existence of a mass of pagan personages whose reality as historical figures is never questioned".

Josephus and Tacitus

There are three non-Christian sources which are typically used to study and establish the historicity of Jesus—two mentions in Josephus and one mention in the Roman source Tacitus. Josephus' Antiquities of the Jews, written around 93–94 AD, includes two references to the biblical Jesus in Books 18 and 20. Myth proponents argue that the Testimonium Flavianum may have been a partial interpolation or forgery by Christian apologist Eusebius in the 4th century or by others. One reason why Christ mythicists suspect forgery is because the passage previous to the Testimonium Flavianum concerns Pontius Pilate setting his soldiers loose to massacre a large crowd of Jews in Jerusalem and—without the Testimonium Flavianum—the following paragraph starts by saying: "About the same time also another sad calamity put the Jews into disorder". They deem this suspicious as Josephus supposedly just wrote about Jesus being "the Christ" and the rise of "the tribe of Christians", seeing this as not fitting in the context.

Other reasons include the passage not being something a devout Jew such as Josephus would write (especially, "if it be lawful to call him a man" and "doer of incredible deeds"), as his writing was usually sophisticated and would have explained anything out of the ordinary to his Gentile audience, such as explaining what the word "Christ" means, why Jesus was called that and further explanations such as how he won over many Jews and Greeks, as he did for every other group (see book 18, chapter 1), or why he would mention Jesus "appearing" in the "third day"—a Christian creed—without explaining it and how no one seemed to notice this passage until the 4th century, not even Origen who quotes Josephus extensively in his works, thus leading mythicists to think that the Testimonium Flavianum is a forgery of the 4th century, perhaps written by Eusebius in order to provide an outside Jewish authority for the life of Jesus.

Josephus also mentions several people named Jesus (Jesus son of Ananias, Jesus son of Damneus, Jesus son of Onias and Jesus the brother of John) as well as various prophets, being avidly against calling any of them Messiahs, even describing them as "having evil or dishonorable intentions" and sometimes calling them "charlatans" (the Egyptian, the Samaritan, Theudas and an unnamed "impostor"), but providing for each more information and explanations than the Jesus passage. Some myth proponents also speculate that when Josephus called James the "brother" of Jesus of Nazareth in the Antiquities, he was referring to another Jesus when read in context (more specifically Jesus son of Damneus, who is mentioned at the end of book 20, chapter 9:1). For instance, Richard Carrier argues that the words "the one called Christ" likely resulted from the accidental insertion of a marginal note added by some unknown reader. Carrier proposes that the original text referred to a brother named James of the high priest Jesus son of Damneus mentioned in the same narrative, in which James (the brother of Jesus) is executed by Ananus and the Jews get angry at this, therefore complaints and demands are made, the king removes Ananus from being high priest and Jesus is then made high priest. Others speculate that he was referring to a mythic Christ that had already been historicized, or to fraternal brotherhood rather than a literal sibling. This is dismissed by some in mainstream academia on the grounds that there is no evidence of a supposed "Jerusalem brotherhood".

The Roman historian Tacitus referred to "Christus" and his execution by Pontius Pilate in his Annals (written c. AD 116), book 15, chapter 44. Christ myth theory supporters such as G. A. Wells and Carrier contend that sources such as Tacitus and others were written decades after the supposed events, include no independent traditions that relate to Jesus and hence can provide no confirmation of historical facts about him.

Jewish and Jewish-Christian sources

Some myth proponents assert that the writings of Epiphanius of Salamis makes reference to a group of Jewish Christians who held that Jesus lived during the reign of Alexander Jannaeus—"placing Jesus about 100 BCE"—and that this was also the view presented in the Jewish writings about Jesus in the Talmud and the Toledot Yeshu.

According to the Panarion by Epiphanius, the Jewish-Christian sect known as the Nazarenes (Ναζωραιοι) began as Jewish converts of the Apostles. Richard Carrier contends that "Epiphanius, in Panarion 29, says there was a sect of still-Torah-observant Christians who taught that Jesus lived and died in the time of Jannaeus, and all the Jewish sources on Christianity that we have (from the Talmud to the Toledot Yeshu) report no other view than that Jesus lived during the time of Jannaeus".

18th- and 19th-century proponents

Volney and Dupuis

French historian Constantin-François Volney, one of the earliest myth theorists

The beginnings of the formal denial of the existence of Jesus can be traced to late 18th-century France with the works of Constantin François Chassebœuf de Volney and Charles-François Dupuis. Volney and Dupuis argued that Christianity was an amalgamation of various ancient mythologies and that Jesus was a totally mythical character.

Dupuis argued that ancient rituals in Syria, Egypt, Mesopotamia, Persia, and India had influenced the Christian story which was allegorized as the histories of solar deities, such as Sol Invictus. Dupuis also said that the resurrection of Jesus was an allegory for the growth of the sun's strength in the sign of Aries at the spring equinox.

Volney argued that Abraham and Sarah were derived from Brahma and his wife Saraswati, whereas Christ was related to Krishna. Volney made use of a draft version of Dupuis' work and at times differed from him, e.g. in arguing that the gospel stories were not intentionally created, but were compiled organically.

Volney's perspective became associated with the ideas of the French Revolution, which hindered the acceptance of these views in England. Despite this, his work gathered significant following among British and American radical thinkers during the 19th century.

Strauss

German Professor David Strauss

In 1835, German theologian David Friedrich Strauss published his extremely controversial The Life of Jesus, Critically Examined (Das Leben Jesu). While not denying that Jesus existed, he did argue that the miracles in the New Testament were mythical retellings of normal events as supernatural happenings. According to Strauss, the early church developed these miracle stories to present Jesus as a fulfillment of Jewish prophecies of what the Messiah would be like. This rationalist perspective was in direct opposition to the supernaturalist view that the bible was accurate both historically and spiritually.

The book caused an uproar across Europe, as Anthony Ashley-Cooper, 7th Earl of Shaftesbury called it "the most pestilential book ever vomited out of the jaws of hell" and Strauss' appointment as chair of theology at the University of Zürich caused such controversy that the authorities offered him a pension before he had a chance to start his duties.

Bauer

German Professor Bruno Bauer

German Bruno Bauer, who taught at the University of Bonn, took Strauss' arguments further and became the first author to systematically argue that Jesus did not exist.

Beginning in 1841 with his Criticism of the Gospel History of the Synoptics, Bauer argued that Jesus was primarily a literary figure, but left open the question of whether a historical Jesus existed at all. Then in his Criticism of the Pauline Epistles (1850–1852) and in A Critique of the Gospels and a History of their Origin (1850–1851), Bauer argued that Jesus had not existed. Bauer's work was heavily criticized at the time, as in 1839 he was removed from his position at the University of Bonn and his work did not have much impact on future myth theorists.

Higgins and Graves

In his two-volume, 867-page book Anacalypsis (1836), English gentleman Godfrey Higgins said that "the mythos of the Hindus, the mythos of the Jews and the mythos of the Greeks are all at bottom the same; and are contrivances under the appearance of histories to perpetuate doctrines" and that Christian editors “either from roguery or folly, corrupted them all”. In his 1875 book The World's Sixteen Crucified Saviors, American Kersey Graves said that many demigods from different countries shared similar stories, traits or quotes as Jesus and he used Higgins as the main source for his arguments. The validity of the claims in the book have been greatly criticized by Christ myth proponents like Richard Carrier and largely dismissed by biblical scholars.

Massey

Starting in the 1870s, English poet and author Gerald Massey became interested in Egyptology and reportedly taught himself Egyptian hieroglyphics at the British Museum. In 1883, Massey published The Natural Genesis where he asserted parallels between Jesus and the Egyptian god Horus. His other major work, Ancient Egypt: The Light of the World, was published shortly before his death in 1907. His assertions have influenced various later writers such as Alvin Boyd Kuhn and Tom Harpur. Despite criticisms from Stanley Porter and Ward Gasque, Massey's theories regarding Egyptian etymologies for certain scriptures are supported by noted contemporary Egyptologists.

Radical Dutch school and others

In the 1870s and 1880s, a group of scholars associated with the University of Amsterdam, known in German scholarship as the Radical Dutch school, rejected the authenticity of the Pauline epistles and took a generally negative view of the Bible's historical value. Abraham Dirk Loman argued in 1881 that all New Testament writings belonged to the 2nd century and doubted that Jesus was a historical figure, but later said the core of the gospels was genuine.

Additional early Christ myth proponents included Swiss skeptic Rudolf Steck, English historian Edwin Johnson, English radical Reverend Robert Taylor and his associate Richard Carlile.

Early-20th-century proponents

During the early 20th century, several writers published arguments against Jesus' historicity, often drawing on the work of liberal theologians, who tended to deny any value to sources for Jesus outside the New Testament and limited their attention to Mark and the hypothetical Q source. They also made use of the growing field of religious history which found sources for Christian ideas in Greek and Oriental mystery cults, rather than Judaism. Joseph Klausner wrote that biblical scholars "tried their hardest to find in the historic Jesus something which is not Judaism; but in his actual history they have found nothing of this whatever, since this history is reduced almost to zero. It is therefore no wonder that at the beginning of this century there has been a revival of the eighteenth and nineteenth century view that Jesus never existed".

The work of social anthropologist Sir James George Frazer has had an influence on various myth theorists, although Frazer himself believed that Jesus existed. In 1890, Frazer published the first edition of The Golden Boughs which attempted to define the shared elements of religious belief. This work became the basis of many later authors who argued that the story of Jesus was a fiction created by Christians. After a number of people claimed that he was a myth theorist, in the 1913 expanded edition of The Golden Bough he expressly stated that his theory assumed a historical Jesus.

In 1900, Scottish Member of Parliament John Mackinnon Robertson argued that Jesus never existed, but was an invention by a first-century messianic cult. In Robertson's view, religious groups invent new gods to fit the needs of the society of the time. Robertson argued that a solar deity symbolized by the lamb and the ram had long been worshiped by an Israelite cult of Joshua and that this cult had then invented a new messianic figure, Jesus of Nazareth. Robertson argued that a possible source for the Christian myth may have been the Talmudic story of the executed Jesus Pandera which dates to 100 BC. Robertson considered the letters of Paul the earliest surviving Christian writings, but viewed them as primarily concerned with theology and morality, rather than historical details. Robertson viewed references to the twelve apostles and the institution of the Eucharist as stories that must have developed later among gentile believers who were converted by Jewish evangelists like Paul.

The English school master George Robert Stowe Mead argued in 1903 that Jesus had existed, but that he had lived in 100 BC. Mead based his argument on the Talmud, which pointed to Jesus being crucified c. 100 BC. In Mead's view, this would mean that the Christian gospels are mythical. Tom Harpur has compared Mead's impact on myth theory to that of Bruno Bauer and Arthur Drews.

In 1909, school teacher John Eleazer Remsburg published The Christ, which made a distinction between a possible historical Jesus (Jesus of Nazareth) and the Jesus of the Gospels (Jesus of Bethlehem). Remsburg thought that there was good reason to believe that the historical Jesus existed, but that the "Christ of Christianity" was a mythological creation. Remsburg compiled a list of 42 names of "writers who lived and wrote during the time, or within a century after the time" who Remsburg felt should have written about Jesus if the Gospels account was reasonably accurate, but who did not.

German Professor Arthur Drews

Also in 1909, German philosophy Professor Christian Heinrich Arthur Drews wrote The Christ Myth to argue that Christianity had been a Jewish Gnostic cult that spread by appropriating aspects of Greek philosophy and life-death-rebirth deities. In his later books The Witnesses to the Historicity of Jesus (1912) and The Denial of the Historicity of Jesus in Past and Present (1926), Drews reviewed the biblical scholarship of his time as well as the work of other myth theorists, attempting to show that everything reported about the historical Jesus had a mythical character. Drews met with criticism from Nikolai Berdyaev who claimed that Drews was an anti-Semite who argued against the historical existence of Jesus for the sake of Aryanism. Drews took part in a series of public debates with theologians and historians who opposed his arguments.

Drews' work found fertile soil in the Soviet Union, where Marxist–Leninist atheism was the official doctrine of the state. Soviet leader Lenin argued that it was imperative in the struggle against religious obscurantists to form a union with people like Drews. Several editions of Drews' The Christ Myth were published in the Soviet Union from the early 1920s onwards and his arguments were included in school and university textbooks. Public meetings asking "Did Christ live?" were organized, during which party operatives debated with clergymen.

In 1927, British philosopher Bertrand Russell stated in his lecture Why I Am Not a Christian that "historically it is quite doubtful that Jesus existed, and if he did we do not know anything about him, so that I am not concerned with the historical question, which is a very difficult one", though Russell did nothing to further develop the idea.

Church of Scientology founder L. Ron Hubbard was convinced that Jesus never existed, stating that Christianity evolved from the "R6 Implant": "The man on the cross. There was no Christ! The Roman Catholic Church, through watching the dramatizations of people picked up some little fragments of R6".

Modern proponents

Paul-Louis Couchoud

The French philosopher Paul-Louis Couchoud, published in the 1920s and 1930s, but was a predecessor for contemporary mythicists. According to Couchoud, Christianity started not with a biography of Jesus but "a collective mystical experience, sustaining a divine history mystically revealed." Couchaud's Jesus is not a "myth", but a "religious conception".

Robert Price mentions Couchoud's comment on the Christ Hymn, one of the relics of the Christ cults to which Paul converted. Couchoud noted that in this hymn the name Jesus was given to the Christ after his torturous death, implying that there cannot have been a ministry by a teacher called Jesus.

George Albert Wells

George Albert Wells (1926–2017), a professor of German, advanced the most sophisticated version of the Christ myth theory.

In his early work, including Did Jesus Exist? (1975), Wells argued that because the Gospels were written decades after Jesus's death by Christians who were theologically motivated but had no personal knowledge of him, a rational person should believe the gospels only if they are independently confirmed. Atheist philosopher and scholar Michael Martin supported his thesis, claiming: "Jesus is not placed in a historical context and the biographical details of his life are left unsuspecte [...] a strong prima facie case challenging the historicity of Jesus can be constructed". Martin adds in his book The Case Against Christianity that "Well's argument against the historicity [of Jesus] is sound".

Later, Wells concluded that a historical Jesus figure did exist and was a Galilean preacher, whose teachings were preserved in the Q document, a hypothetical common source for the gospels of Matthew and Luke. However, he continued to insist that Biblical Jesus did not exist and argued that stories such as the virgin birth, the crucifixion around A.D. 30 under Pilate and the resurrection should be regarded as legendary.

Biblical scholar Robert E. Van Voorst said that with this argument Wells had performed an about-face. However, other scholars continue to note Wells as a mythicist.

In his 2009 book Cutting Jesus Down to Size, Wells clarified that he believes the Gospels represent the fusion of two originally independent streams: a Galilean preaching tradition and the supernatural personage of Paul's early epistles, but he says that both figures owe much of their substance to ideas from the Jewish wisdom literature.

Earl Doherty

Canadian writer Earl Doherty (born 1941) was introduced to the Christ myth theme by a lecture by Wells in the 1970s. Doherty follows the lead of Wells, but disagrees on the historicity of Jesus, arguing that "everything in Paul points to a belief in an entirely divine Son who "lived" and acted in the spiritual realm, in the same mythical setting in which all the other savior deities of the day were seen to operate". According to Doherty, Paul's Christ originated as a myth derived from middle Platonism with some influence from Jewish mysticism and belief in a historical Jesus emerged only among Christian communities in the 2nd century. Paul and other writers of the earliest existing proto-Christian documents did not believe in Jesus as a person who was incarnated on Earth in a historical setting, rather they believed in Jesus as a heavenly being who suffered his sacrificial death in the lower spheres of heaven, where he was crucified by demons and then was subsequently resurrected by God. This mythological Jesus was not based on a historical Jesus, but rather on an exegesis of the Old Testament in the context of Jewish-Hellenistic religious syncretism and what the early authors believed to be mystical visions of a risen Jesus.

According to Doherty, the nucleus of the historical Jesus of the Gospels can be found in the Jesus-movement which wrote the Q source. According to Doherty, the Q-authors may have regarded themselves as "spokespersons for the Wisdom of God", with Jesus being the embodiment of this Wisdom, who was added in the latest phase of the development of Q. Q then started to take the form of a "foundation document", in response to a concurring sect who saw John the Baptist as its founder. Eventually, Q's Jesus and Paul's Christ were combined in the Gospel of Mark by a predominantly gentile community. In time, the gospel-narrative of this embodiment of Wisdom became interpreted as the literal history of the life of Jesus.

Robert M. Price

American New Testament scholar Robert M. Price

American New Testament scholar and former Baptist pastor Robert M. Price (born 1954) was a fellow of the Jesus Seminar, a group of writers and scholars who study the historicity of Jesus and who argue that the Christian image of Christ is a theological construct into which traces of Jesus of Nazareth have been woven. He was also a member of the Jesus Project.

Price believes that Christianity is a historicized synthesis of mainly Egyptian, Jewish, and Greek mythologies. Price maintains that there are three key points for the traditional Christ myth theory:

• There is no mention of a miracle-working Jesus in secular sources.
• The epistles, written earlier than the gospels, provide no evidence of a recent historical Jesus and all that can be taken from the epistles, Price argues, is that a Jesus Christ, son of God, lived in a heavenly realm, there died as a sacrifice for human sin, was raised by God and enthroned in heaven.
• The Jesus narrative is paralleled in Middle Eastern myths about dying and rising gods. Price names Baal, Osiris, Attis, Adonis and Dumuzi/Tammuz as examples, all of which, he writes, survived into the Hellenistic and Roman periods and thereby influenced early Christianity. Price alleges that Christian apologists have tried to minimize these parallels.

Price questioned the historicity of Jesus in a series of books, including Deconstructing Jesus (2000), The Incredible Shrinking Son of Man (2003), Jesus Is Dead (2007) and The Christ-Myth Theory and Its Problems (2012), as well as in contributions to The Historical Jesus: Five Views (2009), in which he acknowledges that he stands against the majority view of scholars, but cautions against attempting to settle the issue by appeal to the majority.

In Deconstructing Jesus, Price points out that "the Jesus Christ of the New Testament is a composite figure", out of which a broad variety of historical Jesuses can be reconstructed, any one of which may have been the real Jesus, but not all of them together. According to Price, various Jesus images flowed together at the origin of Christianity, some of them possibly based on myth, some of them possibly based on "a historical Jesus the Nazorean". Price admits uncertainty in this regard, writing in conclusion: "There may have been a real figure there, but there is simply no longer any way of being sure".

Citing accounts that have Jesus being crucified under Alexander Jannaeus (83 BC) or in his 50s by Herod Agrippa I under the rule of Claudius Caesar (AD 41–54). Price argues that these "varying dates are the residue of various attempts to anchor an originally mythic or legendary Jesus in more or less recent history".

Thomas L. Thompson

Thomas L. Thompson (born 1939), Professor emeritus of theology at the University of Copenhagen, is a leading biblical minimalist of the Old Testament. In his 2007 book The Messiah Myth: The Near Eastern Roots of Jesus and David, Thompson argues that the biblical accounts of both King David and Jesus of Nazareth are mythical in nature and based on Mesopotamian, Egyptian, Babylonian and Greek and Roman literature. For example, he argues that the resurrection of Jesus is taken directly from the story of the dying and rising god, Dionysus. However, Thompson does not draw a final conclusion on the historicity or ahistoricity of Jesus, but argued that any historical person would be very different from the Christ (or Messiah) identified in the Gospel of Mark.

Thompson coedited the contributions from a diverse range of scholars in the 2012 book Is This Not the Carpenter?: The Question of the Historicity of the Figure of Jesus. Writing in the introduction, "The essays collected in this volume have a modest purpose. Neither establishing the historicity of a historical Jesus nor possessing an adequate warrant for dismissing it, our purpose is to clarify our engagement with critical historical and exegetical methods."

In a 2012 online article, Thompson defended his qualifications to address New Testament issues and he rejected the label of "mythicist" and reiterated his position that the issue of Jesus' existence cannot be determined one way or the other.

Thomas L. Brodie

In 2012, the Irish Dominican priest and theologian Thomas L. Brodie (born 1943), holding a PhD from the Pontifical University of St. Thomas Aquinas in Rome and a co-founder and former director of the Dominican Biblical Institute in Limerick, published Beyond the Quest for the Historical Jesus: Memoir of a Discovery. In this book, Brodie, who previously had published academic works on the Hebrew prophets, argued that the Gospels are essentially a rewriting of the stories of Elijah and Elisha when viewed as a unified account in the Books of Kings. This view lead Brodie to the conclusion that Jesus is mythical. Brodie's argument builds on his previous work, in which he stated that rather than being separate and fragmented, the stories of Elijah and Elisha are united and that 1 Kings 16:29–2 Kings 13:25 is a natural extension of 1 Kings 17–2 Kings 8 which have a coherence not generally observed by other biblical scholars. Brodie then views the Elijah–Elisha story as the underlying model for the gospel narratives.

In response to Brodie's publication of his view that Jesus was mythical, the Dominican order banned him from writing and lecturing, although he was allowed to stay on as a brother of the Irish Province, which continued to care for him. "There is an unjustifiable jump between methodology and conclusion" in Brodie's book—according to Gerard Norton—and "are not soundly based on scholarship". According to Norton, they are "a memoir of a series of significant moments or events" in Brodie's life that reinforced "his core conviction" that neither Jesus nor Paul of Tarsus were historical.

Richard Carrier

American historian Richard Carrier

Atheist activist Richard Carrier (born 1969) reviewed Doherty's work on the origination of Jesus and eventually concluded that the evidence actually favored the core Doherty thesis. According to Carrier, many studies by mainstream scholars have shown that the current consensus of a historical Jesus is based on invalid methods.

Carrier argues in his book On the Historicity of Jesus: Why We Might Have Reason for Doubt that there is insufficient Bayesian probability, that is evidence, to believe in the existence of Jesus. Furthermore, Carrier argues that the Jesus figure was probably originally known only through private revelations and hidden messages in scripture which were then crafted into a historical figure to communicate the claims of the gospels allegorically. These allegories then started to be believed as fact during the struggle for control of the Christian churches of the first century. He argues that the probability of Jesus' existence is somewhere in the range from 1/3 to 1/12000 depending on the estimates used for the computation.

His methodology was reviewed by Aviezer Tucker, a prior advocate of using Bayesian techniques in history. Tucker expressed some sympathy for Carrier's view of the Gospels, stating: "The problem with the Synoptic Gospels as evidence for a historical Jesus from a Bayesian perspective is that the evidence that coheres does not seem to be independent, whereas the evidence that is independent does not seem to cohere". However, Tucker argued that historians have been able to use theories about the transmission and preservation of information to identify reliable parts of the Gospels. He said that "Carrier is too dismissive of such methods because he is focused on hypotheses about the historical Jesus rather than on the best explanations of the evidence".

Other modern proponents

British academic John M. Allegro

In his books The Sacred Mushroom and the Cross (1970) and The Dead Sea Scrolls and the Christian Myth (1979), the British archaeologist and philologist John M. Allegro advanced the theory that stories of early Christianity originated in a shamanistic Essene clandestine cult centered around the use of hallucinogenic mushrooms. He also argued that the story of Jesus was based on the crucifixion of the Teacher of Righteousness in the Dead Sea Scrolls. Allegro's theory was criticised sharply by Welsh historian Philip Jenkins, who wrote that Allegro relied on texts that did not exist in quite the form he was citing them. Based on this and many other negative reactions to the book, Allegro's publisher later apologized for issuing the book and Allegro was forced to resign his academic post.

Canadian author Tom Harpur (photo by Hugh Wesley)

Influenced by Massey and Higgins, Alvin Boyd Kuhn (1880–1963) argued an Egyptian etymology to the Bible that the gospels were symbolic rather than historic and that church leaders started to misinterpret the New Testament in the third century. Author and ordained priest Tom Harpur dedicated his 2004 book The Pagan Christ to Kuhn, suggesting that Kuhn has not received the attention he deserves since many of his works were self-published. Building on Kuhn's work, Harpur listed similarities among the stories of Jesus, Horus, Mithras, Buddha and others. According to Harpur, in the second or third centuries the early church created the fictional impression of a literal and historic Jesus and then used forgery and violence to cover up the evidence. Harpur's book received a great deal of criticism, including a response book, Unmasking the Pagan Christ: An Evangelical Response to the Cosmic Christ Idea. Fellow mythicist Robert M. Price also wrote a negative review, saying that he did not agree that the Egyptian parallels were as forceful as Harpur thought. In 2007, Harpur published a sequel, Water Into Wine.

In his 2017 book Décadence, French writer and philosopher Michel Onfray argued for the Christ myth theory and based his hypothesis on the fact that—other than in the New Testament—Jesus is barely mentioned in accounts of the period.

The Christ myth theory enjoyed brief popularity in the Soviet Union, where it was supported by Sergey Kovalev, Alexander Kazhdan, Abram Ranovich, Nikolai Rumyantsev and Robert Vipper. However, several scholars, including Kazhdan, later retracted their views about mythical Jesus and by the end of the 1980s Iosif Kryvelev remained as virtually the only proponent of Christ myth theory in Soviet academia.

Scholarly reception

Main article: Historicity of Jesus

In modern scholarship, the Christ myth theory is a fringe theory and finds virtually no support from scholars.

Existence of Jesus

See also: Sources for the historicity of Jesus

The Christ myth theory contradicts the mainstream historical view, which is that while the gospels include mythical or legendary elements, these are religious elaborations added to the biography of a historical Jesus who did live in 1st-century Roman Palestine, who was baptized by John the Baptist and crucified by the order of the Roman prefect Pontius Pilate. The existence of Jesus and his crucifixion by the Romans is attested to by secular sources. Bart D. Ehrman states that Jesus "certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees" and that the existence of Jesus and his crucifixion by the Romans is attested to by a wide range of sources including Josephus and Tacitus. While scholars differ on the historicity of specific episodes described in the Biblical accounts of Jesus, the baptism and the crucifixion are two events in the life of Jesus which are subject to "almost universal assent". According to Alanna Nobbs:

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.

Josephus and Tacitus

There are three non-Christian sources which are typically used to study and establish the historicity of Jesus—two mentions in Josephus and one mention in the Roman source Tacitus. According to John Dominic Crossan:

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.

Josephus' Antiquities of the Jews, written around 93–94 AD, includes two references to the biblical Jesus 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. Of the other mention in Josephus, "the brother of Jesus, who was called Christ, whose name was James" 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.

Roman historian Tacitus referred to "Christus" and his execution by Pontius Pilate in his Annals (written c. AD 116), book 15, chapter 44. The very negative tone of Tacitus' comments on Christians make most experts believe that the passage is extremely unlikely to have been forged by a Christian scribe. The Tacitus reference is now widely accepted as an independent confirmation of Christ's crucifixion, although some scholars question the historical value of the passage on various grounds.

Nevertheless, it has been argued that "the only thing New Testament scholars seem to agree on is Jesus' historical existence".

Lack of support for mythicism

According to New Testament scholar Bart D. Ehrman, most people who study the historical period of Jesus believe that he did exist and do not write in support of the Christ myth theory.

Maurice Casey, theologian and scholar of New Testament and early Christianity, stated that the belief among professors that Jesus existed is generally completely certain. According to Casey, the view that Jesus did not exist is "the view of extremists", "demonstrably false" and "professional scholars generally regard it as having been settled in serious scholarship long ago".

In his 1977 book Jesus: An Historian's Review of the Gospels, classical historian and popular author Michael Grant concluded that "modern critical methods fail to support the Christ-myth theory". In support of this, Grant quoted Roderic Dunkerley's 1957 opinion that the Christ myth theory has "again and again been answered and annihilated by first-rank scholars". At the same time, he also quoted Otto Betz's 1968 opinion 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 the same book, he also 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.

Graeme Clarke, Emeritus Professor of Classical Ancient History and Archaeology at Australian National University 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".

R. Joseph Hoffmann, who had created the Jesus Project, which included both mythicists and historicists to investigate the historicity of Jesus, wrote that an adherent to the Christ myth theory asked to set up a separate section of the project for those committed to the theory. Hoffmann felt that to be committed to mythicism signaled a lack of necessary skepticism and he noted that most members of the project did not reach the mythicist conclusion.

Questioning the competence of proponents

Critics of the Christ myth theory question the competence of its supporters. According to Ehrman:

Few of these mythicists are actually scholars trained in ancient history, religion, biblical studies or any cognate field, let alone in the ancient languages generally thought to matter for those who want to say something with any degree of authority about a Jewish teacher who (allegedly) lived in first-century Palestine.

In a response, Thompson questioned the polemical nature of this qualification, pointing at his own academic standing and expertise. According to Thompson, Ehrman "has attributed to my book arguments and principles which I had never presented, certainly not that Jesus had never existed". Thompson questions Ehrman's qualifications in regard to Old Testamentical writings and research, as well as his competence to recognize the problems involved in "reiterated narrative" and "the historicity of a literary figure", stating that Ehrman had "thoroughly [...] misunderstood [...] the very issue of the historicity of the New Testament figure of Jesus".

Maurice Casey has criticized the mythicists, pointing out their complete ignorance of how modern critical scholarship actually works. He also criticizes mythicists for their frequent assumption that all modern scholars of religion are Protestant fundamentalists of the American variety, insisting that this assumption is not only totally inaccurate, but also exemplary of the mythicists' misconceptions about the ideas and attitudes of mainstream scholars.

Questioning the mainstream view appears to have consequences for one's job perspectives. According to Casey, Thompson's early work, which "successfully refuted the attempts of Albright and others to defend the historicity of the most ancient parts of biblical literature history", has "negatively affected his future job prospects". Ehrman also notes that mythicist views would prevent one from getting employment in a religious studies department:

These views are so extreme and so unconvincing to 99.99 percent of the real experts that anyone holding them is as likely to get a teaching job in an established department of religion as a six-day creationist is likely to land on in a bona fide department of biology.

Popular reception

According to Derek Murphy, the documentaries The God Who Wasn't There (2005) and Zeitgeist (2007) raised interest for the Christ myth theory with a larger audience and gave the topic a large coverage on the Internet. A 2015 survey by the Church of England suggests that 22 percent of people in England do not believe Jesus was a real person. According to Ehrman, mythicism has a growing appeal "because these deniers of Jesus are at the same time denouncers of religion". Daniel Gullotta notes the relationship between the organization "Atheists United" and Carrier's work related to Mythicism, which has increased "the attention of the public". Within a few years of the inception of the World Wide Web (c. 1990), mythicists such as Earl Doherty began to present their argument to a larger public via the internet. Doherty created the website The Jesus Puzzle in 1996, while the organization Internet Infidels has featured the works of mythicists on their website and mythicism has been mentioned on several popular news sites. Ehrman notes that "the mythicists have become loud, and thanks to the Internet they've attracted more attention".

Documentaries

Since 2005, several English-language documentaries have focused—at least in part—on the Christ myth theory:

• The God Who Wasn't There directed by Brian Flemming and featuring Richard Carrier and Robert M. Price (2005)
• The Pagan Christ produced by the Canadian Broadcasting Corporation and featuring Tom Harpur (2007)
• Zeitgeist: The Movie directed by Peter Joseph (2007)
• The Hidden Story of Jesus produced by Channel 4 and featuring Robert Beckford (2007)
• Religulous directed by Larry Charles and featuring Bill Maher (2008)
• Caesar's Messiah by Joseph Atwill (2013)

See also

Christian

• Bible conspiracy theory
• Christian mythology
• Christology
• Criticism of the Bible
• Criticism of Christianity
• Criticism of Jesus
• Gnosticism
• Historical background of the New Testament
• Historical reliability of the Gospels
• Historicity of the Bible
• Josephus on Jesus
• List of Christ myth theory proponents
• List of messiah claimants
• Origins of Christianity
• Quest for the historical Jesus
• Sources for the historicity of Jesus
• Tacitus on Christ

Non-Christian

• Flower Sermon
• Myth of Er (Plato)
• Zen Narratives

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Further reading

Proponents

• George Albert Wells (1975), Did Jesus Exist?
• Earl Doherty (1999), The Jesus Puzzle; republished (2009) as Jesus: Neither God nor Man – The Case for a Mythical Jesus; online versions
• Timothy Freke and Peter Gandy (1999), The Jesus Mysteries: Was the "Original Jesus" a Pagan God?
• Robert M. Price (2003), The Incredible Shrinking Son of Man
• Robert M. Price (2012), The Christ-Myth Theory and Its Problems
• David Fitzgerald (2010), Nailed: 10 Christian Myths That Show Jesus Never Existed At All
• David Fitzgerald (2017) Jesus: Mything in Action, Vols. I–III
• Thompson, Thomas L.; Verenna, Thomas S., eds. (2012), "Is this Not the Carpenter?": The Question of the Historicity of the Figure of Jesus, Equinox, ISBN 978-1-84553-986-3
• Richard Carrier (2014), On the Historicity of Jesus: Why We Might Have Reason for Doubt

Critics

• James Patrick Holding (2008), Shattering the Christ Myth. Did Jesus Not Exist?
• Ehrman, Bart (2012), Did Jesus Exist? The Historical Argument for Jesus of Nazareth, HarperCollins, ISBN 978-0-06-220460-8
• Maurice Casey (2014), Jesus: Evidence and Argument Or Mythicist Myths?

External links

• Religious Tolerance General outline of range of views on Jesus from classical Christian to Jesus a mere man and Jesus entirely mythical
• Vridar, WHO’s WHO: Mythicists and Mythicist Agnostics
• Demolishing the historicity of Jesus – A History List of Contemporary and Early proponents of Christ Myth Theory.