Origins of Christianity

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A depiction of Jesus appearing to his apostles after his resurrection.

Early Christianity has its roots in Hellenistic Judaism and Jewish messianism of the first century. It started with Jewish eschatological expectations, and developed into the veneration of a deified Jesus after his earthly ministry, his crucifixion, and post–crucifixion experiences of his followers.

Early on, a number of related but divergent Christian communities and interpretations of the eschaton and Jesus' life and death developed during the first and early second century CE, which gradually departed from the Pharisees and other Jewish sects. From the former eventually arose "orthodox" Christianity, while the latter developed into Rabbinic Judaism.

Jewish-Hellenistic background

Hellenism

Christianity arose in the syncretistic Hellenistic world of the first century CE, which was dominated by Roman law and Greek culture. Hellenistic culture had a profound impact on the customs and practices of Jews, both in the Land of Israel and in the Diaspora. The inroads into Judaism gave rise to Hellenistic Judaism in the Jewish diaspora which sought to establish a Hebraic-Jewish religious tradition within the culture and language of Hellenism.

Hellenistic Judaism spread to Ptolemaic Egypt from the 3rd century BCE, and became a notable religio licita after the Roman conquest of Greece, Anatolia, Syria, Judea, and Egypt, until its decline in the 3rd century parallel to the rise of Gnosticism and Early Christianity.

According to Burton Mack, the Christian vision of Jesus' death for the redemption of mankind was only possible in a Hellenised milieu. According to Price, "Once it reached Hellenistic soil, the story of Jesus attracted to itself a number of mythic motifs that were common to the syncretic religious mood of the era."

Jewish sects

Judaism at this time was divided into antagonistic factions. The main camps were the Pharisees, Saducees, and Zealots, but also included other less influential sects, like the Essenes. The 1st century BCE and 1st century CE saw a number of charismatic religious leaders, contributing to what would become the Mishnah of Rabbinic Judaism, including Yohanan ben Zakkai and Hanina ben Dosa. The ministry of Jesus, according to the account of the Gospels, falls into this pattern of sectarian preachers or teachers with devoted disciples (students).

Although the gospels contain strong condemnations of the Pharisees, Paul the Apostle claims proudly to be a Pharisee, and there is a clear influence of Hillel's interpretation of the Torah in the Gospel-sayings. Belief in the resurrection of the dead in the messianic age was a core Pharisaic doctrine.

Jesus

There is widespread disagreement among scholars on the details of the life of Jesus mentioned in the gospel narratives, and on the meaning of his teachings. Scholars often draw a distinction between the Jesus of history and the Christ of faith, and two different accounts can be found in this regard.

According to Christian denominations the bodily resurrection of Jesus after his death is the pivotal event of Jesus' life and death, as described in the gospels and the epistles. According to the gospels, written decades after the events of his life, Jesus preached for a period of one to three years in the early 1st century. His ministry of teaching, healing the sick and disabled and performing various miracles culminated in his crucifixion at the hands of the Roman authorities in Jerusalem. After his death, he appeared to his followers, resurrected from death. After forty days he ascended to Heaven, but his followers believed he would soon return to usher in the Kingdom of God and fulfill the rest of Messianic prophecy such as the resurrection of the dead and the Last Judgment.

Critical scholarship has stripped away most narratives about Jesus as legendary, and the mainstream historical view is that while the gospels include many legendary elements, these are religious elaborations added to the accounts of a historical Jesus who was crucified under the Roman prefect Pontius Pilate in the 1st-century Roman province of Judea. His remaining disciples later believed that he was resurrected.

Five portraits of the historical Jesus are supported by mainstream scholars, namely the apocalyptic prophet, the charismatic healer, the Cynic philosopher, the Jewish Messiah, and the prophet of social change.

Beliefs

Messiah/Christ

Early Christians regarded Jesus to be the Messiah, the promised king who would restore the Jewish kingdom and independence.
Jewish messianism has its root in the apocalyptic literature of the 2nd century BCE to 1st century BCE, promising a future "anointed" leader or messiah to restore the Israelite "Kingdom of God", in place of the foreign rulers of the time. This corresponded with the Maccabean Revolt directed against the Seleucids. Following the fall of the Hasmonean kingdom, it was directed against the Roman administration of Judea Province, which, according to Josephus, began with the formation of the Zealots and Sicarii during the Census of Quirinius (6 CE), although full scale open revolt did not occur till the First Jewish–Roman War in 66 CE.

Resurrection

According to the New Testament, some Christians reported that they encountered Jesus after his crucifixion. They argued that he had been resurrected (belief in the resurrection of the dead in the messianic age was a core Pharisaic doctrine), and would soon return to usher in the Kingdom of God and fulfill the rest of Messianic prophecy such as the resurrection of the dead and the Last Judgment.

Resurrection experiences

1 Corinthians 15:3-9 gives an early testimony, which was delivered to Paul, of the atonement of Jesus and the appearances of the risen Christ to "Cephas and the twelve", and to "James [...] and all the apostles", possibly reflecting a fusion of two early Christian groups:

3 For I delivered unto you first of all that which also I received: that Christ died for our sins according to the scriptures;
4 and that he was buried; and that he hath been raised on the third day according to the scriptures;
5 and that he appeared to Cephas; then to the twelve;
6 then he appeared to above five hundred brethren at once, of whom the greater part remain until now, but some are fallen asleep;
7 then he appeared to James; then to all the apostles;
8 and last of all, as to the [child] untimely born, he appeared to me also.

According to Geza Vermes, the concept of resurrection formed "the initial stage of the belief in his exaltation", which is "the apogee of the triumphant Christ". The focal concern of the early communities is the expected return of Jesus, and the entry of the believers into the kingdom of God with a transformed body.

According to Ehrman, the resurrection experiences were a denial response to his disciples' sudden disillusionment following Jesus' death. According to Ehrman, some of his followers claimed to have seen him alive again, resulting in a multitude of stories which convinced others that Jesus had risen from death and was exalted to Heaven.

According to Paula Fredriksen, Jesus's impact on his followers was so great that they could not accept the failure implicit in his death. According to Fredricksen, before his death Jesus created amongst his believers such certainty that the Kingdom of God and the resurrection of the dead was at hand, that with few exceptions (John 20: 24-29) when they saw him shortly after his execution, they had no doubt that he had been resurrected, and the general resurrection of the dead was at hand. These specific beliefs were compatible with Second Temple Judaism.

According to Johan Leman, the resurrection must be understood as a sense of presence of Jesus even after his death, especially during the ritual meals which were continued after his death. His early followers regarded him as a righteous man and prophet, who was therefore resurrected and exalted. In time, Messianistic, Isaiahic, apocalyptic and eschatological expectations were blended in the experience and understanding of Jesus, who came to be expected to return to earth.

Bodily resurrection

A point of debate is how Christians came to believe in a bodily resurrection, which was "a comparatively recent development within Judaism." According to Dag Øistein Endsjø, "The notion of the resurrection of the flesh was, as we have seen, not unknown to certain parts of Judaism in antiquity", but Paul rejected the idea of bodily resurrection, and it also can't be found within the strands of Jewish thought in which he was formed. According to Porter, Hayes and Tombs, the Jewish tradition emphasizes a continued spiritual existence rather than a bodily resurrection.

Nevertheless, the origin of this idea is commonly traced to Jewish beliefs, a view against which Stanley E. Porter objected. According to Porter, Jewish and subsequent Christian thought were influenced by Greek thoughts, were "assumptions regarding resurrection" can be found, which were probably adopted by Paul. According to Ehrman, most of the alleged parallels between Jesus and the pagan savior-gods only exist in the modern imagination, and there are no "accounts of others who were born to virgin mothers and who died as an atonement for sin and then were raised from the dead."

Exaltation and deification

According to Ehrman, a central question in the research on Jesus and early Christianity is how a human came to be deified in a relatively short time. Jewish Christians like the Ebionites had an Adoptionist Christology and regarded Jesus as the Messiah while rejecting his divinity, while other strands of Christian thought regard Jesus to be a "fully divine figure", a so-called "high Christology". How soon the earthly Jesus was regarded to be the incarnation of God is a matter of scholarly debate.

Philippians 2:6–11 contains the so-called Christ hymn, which portrays Jesus as an incarnated and subsequently exalted heavenly being:

5 Have this mind in you, which was also in Christ Jesus:
6 who, existing in the form of God, counted not the being on an equality with God a thing to be grasped,
7 but emptied himself, taking the form of a servant, being made in the likeness of men;
8 and being found in fashion as a man, he humbled himself, becoming obedient [even] unto death, yea, the death of the cross.
9 Wherefore also God highly exalted him, and gave unto him the name which is above every name;
10 that in the name of Jesus every knee should bow, of [things] in heaven and [things] on earth and [things] under the earth,
11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.

According to Dunn, the background of this hymn has been strongly debated. Some see it as influenced by a Greek worldview. while others have argued for Jewish influences. According to Dunn, the hymn contains a contrast with the sins of Adam and his disobedience. Dunn further notes that the hymn may be seen as a three-stage Christology, starting with "an earlier stage of mythic pre-history or pre-existence," but regards the humility-exaltation contrast to be the main theme.

This belief in the incarnated and exalted Christ was part of Christian tradition a few years after his death and over a decade before the writing of the Pauline epistles. According to Dunn, the background of this hymn has been strongly debated. Some see it as influenced by a Greek worldview.
 
According to the History of religions school there were various early Christian communities, Jewish Christian, Hellenistic Jewish Christian, and Gentile Christian, from which the belief in a fully divine Christ emerged, under the influence of mystery-cults in the Greek world. According to Burton L. Mack the early Christian communities started with so-called "Jesus movements" new religious movements centering on a human teacher called Jesus. A number of these "Jesus movements" can be discerned in early Christian writings. According to Mack, within these Jesus-movements developed within 25 years the belief that Jesus was the Messiah, and had risen from death.

According to Erhman, the gospels show a development from a "low Christology" towards a "high Christology". Yet, a "high Christology" seems to have been part of Christian traditions a few years after his death, and over a decade before the writing of the Pauline epistles, which are the oldest Christian writings. According to Martin Hengel, as summarized by Jeremy Bouma, the letters of Paul already contain a fully developed Christology, shortly after the death of Jesus, including references to his pre-existence According to Hengel, the Gospel of John shows a development which builds on this early high Christology, fusing it with Jewish wisdom traditions, in which Wisdom was personified an descended into the world. While this "Logos Christology" is recognizable for Greek metaphysics, it is nevertheless not derived from pagan sources, and Hengel rejects the idea of influence from "Hellenistic mystery cults or a Gnostic redeemer myth".

Early Christian groups

According to Ehrman, a number of early Christianities existed in the first century CE, from which developed various Christian traditions and denominations, including proto-orthodoxy. According to Dunn, four types of early Christianity can be discerned: Jewish Christianity, Hellenistic Christianity, Apocalyptic Christianity, and early Catholicism.

Jewish Christianity

Jerusalem Church - James the Just

The Pauline letters incorporate creeds, or confessions of faith, of a belief in an exalted Christ that predate Paul, and give essential information on the faith of the early Jerusalem Church around James, 'the brother of Jesus'. This group venerated the risen Christ, who had appeared to several persons, as in Philippians 2:6–11, the so-called Christ hymn, which portrays Jesus as an incarnated and subsequently exalted heavenly being.

According to fourth-century church fathers Eusebius and Epiphanius, the Jerusalem Jewish Christians fled to Pella before the beginning of the first Jewish-Roman war (66-73 CE).

Ebionites

The Ebionites were a Jewish Christian movement that existed during the early centuries of the Christian Era. They regarded Jesus as the Messiah while rejecting his divinity and his virgin birth, and insisted on the necessity of following Jewish law and rites. They used the Gospel of the Ebionites, one of the Jewish–Christian gospels; the Hebrew Book of Matthew starting at chapter 3; revered James the brother of Jesus (James the Just); and rejected Paul the Apostle as an apostate from the Law.

Distinctive features of the Gospel of the Ebionites include the absence of the virgin birth and of the genealogy of Jesus; an Adoptionist Christology, in which Jesus is chosen to be God's Son at the time of his Baptism; the abolition of the Jewish sacrifices by Jesus; and an advocacy of vegetarianism.

Nazarenes

The Nazarenes originated as a sect of first-century Judaism. The first use of the term "sect of the Nazarenes" is in the Book of Acts in the New Testament, where Paul is accused of being a ringleader of the sect of the Nazarenes ("πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέσεως"). The term then simply designated followers of "Yeshua Natzri" (Jesus the Nazarene), but in the first to fourth centuries the term was used for a sect of followers of Jesus who were closer to Judaism than most Christians. They are described by Epiphanius of Salamis and are mentioned later by Jerome and Augustine of Hippo, who made a distinction between the Nazarenes of their time and the "Nazarenes" mentioned in Acts 24:5.

The Nazarenes were similar to the Ebionites, in that they considered themselves Jews, maintained an adherence to the Law of Moses, and used only the Aramaic Gospel of the Hebrews, rejecting all the Canonical gospels. However, unlike half of the Ebionites, they accepted the Virgin Birth.

The Gospel of the Hebrews was a syncretic Jewish–Christian gospel, the text of which is lost; only fragments of it survive as brief quotations by the early Church Fathers and in apocryphal writings. The fragments contain traditions of Jesus' pre-existence, incarnation, baptism, and probable temptation, along with some of his sayings. Distinctive features include a Christology characterized by the belief that the Holy Spirit is Jesus' Divine Mother; and a first resurrection appearance to James, the brother of Jesus, showing a high regard for James as the leader of the Jewish Christian church in Jerusalem. It was probably composed in Greek in the first decades of the 2nd century, and is believed to have been used by Greek-speaking Jewish Christians in Egypt during that century.
The Gospel of the Nazarenes is the title given to fragments of one of the lost Jewish-Christian Gospels of Matthew partially reconstructed from the writings of Jerome.

Hellenistic Christianity - Paul

Artist depiction of Saint Paul Writing His Epistles, 16th century (Blaffer Foundation Collection, Houston, Texas)

The Apostle Paul presents, in his epistles, a Hellenised Christianity. According to Ehrman, "Paul's message, in a nutshell, was a Jewish apocalyptic proclamation with a seriously Christian twist."

The early Christian community in Jerusalem, led by James the Just, had a strong influence on Paul. Fragments of their beliefs in an exalted and deified Jesus, what Mack called the "Christ cult," can be found in the writings of Paul. According to the New Testament, Saul of Tarsus first persecuted the early Jewish Christians, but then converted. He adopted the name Paul and started proselytizing among the Gentiles, adopting the title "Apostle to the Gentiles." He persuaded the leaders of the Jerusalem Church to allow Gentile converts exemption from most Jewish commandments at the Council of Jerusalem, which opened the way for a much larger Christian Church, extending far beyond the Jewish community.

While Paul was inspired by the early Christian apostles, his writings elaborate on their teachings, and also give interpretations which are different from other teachings as documented in the canonical gospels, early Acts and the rest of the New Testament, such as the Epistle of James.

Jewish Christians, including the Ebionites and Nazarenes, rejected Paul for straying from normative Judaism.

Hellenistic influences

Talmud scholar Daniel Boyarin has argued that Paul's theology of the spirit is more deeply rooted in Hellenistic Judaism than generally believed. In A Radical Jew, Boyarin argues that the Apostle Paul combined the life of Jesus with Greek philosophy to reinterpret the Hebrew Bible in terms of the Platonic opposition between the ideal (which is real) and the material (which is false). Judaism is a material religion, in which membership is based not on belief but rather descent from Abraham, physically marked by circumcision, and focusing on how to live this life properly. Paul saw in the symbol of a resurrected Jesus the possibility of a spiritual rather than corporeal messiah. He used this notion of messiah to argue for a religion through which all people — not just descendants of Abraham — could worship the God of Abraham. Unlike Judaism, which holds that it is the proper religion only of the Jews, Pauline Christianity claimed to be the proper religion for all people.

By appealing to the Platonic distinction between the material and the ideal, Paul showed how the spirit of Christ could provide all people a way to worship the God who had previously been worshipped only by Jews and Jewish proselytes, although Jews claimed that he was the one and only God of all. Boyarin roots Paul's work in Hellenistic Judaism and insists that Paul was thoroughly Jewish, but argues that Pauline theology made his version of Christianity appealing to Gentiles. Boyarin also sees this Platonic reworking of both Jesus's teachings and Pharisaic Judaism as essential to the emergence of Christianity as a distinct religion, because it justified a Judaism without Jewish law.

Proto-Gnosticism - Marcionites

Marcionism was an Early Christian dualist belief system that originated in the teachings of Marcion of Sinope at Rome around the year 144. Marcion asserted that Paul was the only apostle who had rightly understood the new message of salvation as delivered by Christ.

Marcion believed Jesus was the savior sent by God, and Paul the Apostle was his chief apostle, but he rejected the Hebrew Bible and the God of Israel. Marcionists believed that the wrathful Hebrew God was a separate and lower entity than the all-forgiving God of the New Testament. This belief was in some ways similar to Gnostic Christian theology; notably, both are dualistic, that is, they posit opposing gods, forces, or principles: one higher, spiritual, and "good", and the other lower, material, and "evil" (compare Manichaeism). This dualism stands in contrast to other Christian and Jewish views that "evil" has no independent existence, but is a privation or lack of "good", a view shared by the Jewish theologian Moses Maimonides.

Split of early Christianity and Judaism

Jesus vertreibt die Händler aus dem Tempel, a depiction of Jesus' Cleansing of the Jewish Temple, by Giovanni Paolo Pannini

Several Jewish sects are known to have existed during the 1st century CE: the Essenes, Pharisees, Sadducees, Zealots, and Christians. After the destruction of the Second Temple in 70 CE, most of these sects vanished, but Christianity and the Pharisees survived, with Christianity gradually becoming a separate religion, and the Pharisees developing into Rabbinic Judaism, or simply Judaism.^{[note 15]} Rather than a sudden split, there was a slowly growing chasm between Christians and Jews in the 1st centuries, and it took centuries for a complete break to manifest.

According to historian Shaye Cohen, the separation of Christianity from Judaism was a process, not an event, in which the church was becoming more and more gentile, and less and less Jewish. According to Cohen, early Christianity ceased to be a Jewish sect when it ceased to observe Jewish practices. According to Cohen, most of Jesus' teachings were intelligible and acceptable in terms of Second Temple Judaism; what set Christians apart from Jews was their faith in Christ as the resurrected messiah. Belief in a resurrected messiah is unacceptable to Rabbinic Judaism, and Jewish authorities have long used this to explain the break between Judaism and Christianity. Jesus' failure to establish the Kingdom of God and his death at the hands of the Romans invalidated his messianic claims for Hellenistic Jews.

According to Cohen, this process ended in 70 CE, after the first Jewish-Roman war, when various Jewish sects disappeared and Pharisaic Judaism evolved into Rabbinic Judaism and Christianity emerged as a distinct religion. Many historians argue that the gospels took their final form after the Great Revolt and the destruction of the Temple, although some scholars put the authorship of Mark in the 60s, and need to be understood in this context. They view Christians as much as Pharisees as being competing movements within Judaism that decisively broke only after the Bar Kokhba's revolt, when the successors of the Pharisees claimed hegemony over all Judaism, and – at least from the Jewish perspective – Christianity emerged as a new religion.

Yet, Robert Goldenberg asserts that it is increasingly accepted among scholars that at the end of the 1st century CE there were not yet two separate religions called "Judaism" and "Christianity". According to Philip Jenkins, as late as the end of the second century, Christianity and Judaism had a lot in common, and Christian denominations were still strongly divided on the meaning and interpretation of their own faith.

Christ myth theory

From Wikipedia, the free encyclopedia

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, Michel Onfray
Subjects	Historical Jesus, early Christianity, ancient history

The Christ myth theory (also known as the Jesus myth theory, Jesus mythicism, or Jesus ahistoricity theory) is "the view that the person known as Jesus of Nazareth had no historical existence." Alternatively, in terms given by Bart Ehrman as 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."

According to mythicists, the accounts of Jesus are mostly, or completely, of a mythical nature; and if there was a historical Jesus, close to nothing can be known about him. Most Christ mythicists follow a threefold argument: they question the reliability of the Pauline epistles and the Gospels regarding the historicity of Jesus; they note the lack of information on Jesus in non-Christian sources from the first and early second century; and they argue that early Christianity was syncretistic and mythological from the beginning, as reflected in both the Pauline epistles and the gospels. Therefore, Christianity was not founded on the shared memories of a man, but rather a shared mytheme.

The Christ myth theory is a fringe theory, supported by few tenured or emeritus specialists in biblical criticism or cognate disciplines. It deviates from the mainstream historical view, which is that while the gospels include many legendary elements, these are religious elaborations added to the accounts of a historical Jesus who was crucified in the 1st-century Roman province of Judea.

Jesus and the origins of Christianity

The origins and rapid rise of Christianity, as well as the historical Jesus and the historicity of Jesus, are a matter of longstanding debate in theological and historical research. While Christianity may have started with an early nucleus of followers of Jesus, within a few years after the presumed death of Jesus in c. AD 33, at the time Paul started preaching, a number of "Jesus-movements" seem to have been in existence, which propagated divergent interpretations of Jesus' teachings. 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 and docetism, and also Gnostic traditions which used Christian imagery, which were all deemed heretical by proto-orthodox Christianity.

Mainstream scholarship views Jesus as a real person who was subsequently deified, whereas traditional Christian theology and dogmas view Jesus as the incarnation of God/Christ on earth. 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.

Mainstream historical view

Jesus is being studied by a number of scholarly disciplines, using a variety of textual critical methods. These critical methods, and the quest for the historical Jesus, have led to a demythologization of Jesus, and the mainstream historical view is that while the gospels include mythical or legendary elements, these are religious interpretations of the life and death of a historical Jesus who did live in 1st-century Roman Palestine. 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 historian 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.

New Testament scholar Bart D. Ehrman states that Jesus "certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees," and also 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.

While there is widespread scholarly agreement on the existence of Jesus as a historical figure, the portraits of Jesus have often differed from each other and from the image portrayed in the gospel accounts.

Traditional and modern Christian views

Traditional Christian theology and dogmas view Jesus as the incarnation of God/Christ on earth and as the Messiah, whose death was a sacrifice that procured atonement for all who believe Jesus to be the Christ. According to Christian traditions, the Gospels and the Pauline epistles are inspired writings, which tell us in a reliable way about the birth and the life of Jesus, his ministry and sayings, and his crucifixion and resurrection, according to God's plan.

Liberal theology, following the demythologization of Jesus, emphasises his earthly life as an exemplary model to be followed by Christians.

Christ myth theorists

Most mythicists, like mainstream scholarship, note that Christianity developed within Hellenistic Judaism, which was influenced by Hellenism. Early Christianity, and the accounts of Jesus are to be understood in this context. Departing from mainstream scholarship, mythicists argue that the accounts of Jesus are mostly, or completely, of a mythical nature, questioning the mainstream paradigm of a historical Jesus in the beginning of the 1st century who was deified.

Carrier and other mythicists are critical of the conclusions and presuppositions of historicity proponents, questioning the value of consensus as a criterion for the historicity of Jesus.

Some moderate authors, most notably Wells, have argued that there may have been a historical Jesus, but that this historical Jesus was fused with another Jesus-tradition, namely the mythological Christ of Paul. Others, most notably the early Wells and Alvar Ellegård, have argued that Paul's Jesus may have lived far earlier, in a dimly remembered remote past.

The most radical mythicists hold, in terms given by Price, the "Jesus atheism" viewpoint, that is, there never was a historical Jesus, only a mythological character, and the mytheme of his incarnation, death, and exaltation. This character developed out of a syncretistic fusion of Jewish, Hellenistic and Middle Eastern religious thought; was put forward by Paul; and historicised in the Gospels, which are also syncretistic. Notable "atheists" are Paul-Louis Couchoud, Earl Doherty, Thomas L. Brodie, and Richard Carrier.

Some other authors argue for the Jesus agnosticism viewpoint. That is, we cannot conclude if there was a historical Jesus. And if there was a historical Jesus, close to nothing can be known about him. Notable "agnosticists" are Robert Price, Thomas L. Thompson, and Raphael Lataster.

While proponents like Earl Doherty, Price, and Carrier, are concerned with the origins of Christianity and the genesis of the Christ-figure, 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

According to New Testament scholar Robert Van Voorst, most Christ mythicists follow a threefold argument: they question the reliability of the Pauline epistles and the Gospels regarding the historicity of Jesus; they note the lack of information on Jesus in non-Christian sources from the first and early second century; and they argue that early Christianity was syncretistic and mythological from the beginning.

Overview of main arguments

Most Christ mythicists argue 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. Early Christian and other sources lack biographical information on Jesus, the so-called argument from silence. Instead, the Christ of Paul and the Jesus of the Gospels are of a mythical and allegorical nature. They further argue that the Gospels are a composite of various strands of thought, relying on Jewish writings, and note the similarities of early Christianity and the Christ figure with the mystery religions of the Greco-Roman world:

• Paul's Jesus is a celestial being, not a historical person, or may have lived in a dim past – the Pauline epistles are older than the gospels but, aside from a few passages which may have been interpolations, make no reference to a historical Jesus who lived in the flesh on Earth, nor do they cite any sayings from Jesus. There is a complete absence of any detailed biographical information such as might be expected if Jesus had been a contemporary of Paul;instead, Paul refers to Jesus as an exalted being. Therefore, Paul is probably writing about either a mythical entity, a celestial deity, "a savior figure patterned after similar figures within ancient mystery religions" named Jesus; or a historical person who may have lived in a dim past, long before the beginnings of the Common Era;
• The Gospels are not historical records – although the Gospels seem to present an historical framework, they 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";
• No independent eyewitness accounts – 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;
• Diversity in early Christianity, and parallels with other religions – Early Christianity was widely diverse and syncretistic, sharing common philosophical and religious ideas with other religions of the time. Its origins cannot be traced to a single founding group, but must have been rooted in a wider religious movement. It arose in the Greco-Roman world of the first and second century AD, synthesizing Greek and Jewish philosophy of the Second Temple period. Parallels with other religions include the ideas of personified aspects of God, proto-Gnostic ideas, and salvation figures featured in mystery religions, which were often (but not always) a dying-and-rising god.

The Pauline epistles

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

Dating

Mainstream view

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.

Mythicist views

Some mythicists have questioned the early dating of the epistles, raising the possibility that they represent a later, more developed strand of early Christian thought.

Theologian 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. He also noted that the Marcionite school was the first to publish the epistles, and that Marcion (c. 85 – c. 160) 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.

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 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.

Lack of biographical information

Mainstream view

Modern biblical scholarship notes that "Paul has relatively little to say on the biographical information of Jesus," viewing Jesus as "a recent contemporary." 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.

Mythicist views

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. Robert Price says that Paul does not refer to Jesus' earthly life, also not when that life might have provided convenient examples and justifications for Paul's teachings. Instead, revelation seems to have been a prominent source for Paul's knowledge about Jesus.

Wells says that the Pauline epistles do not make reference to Jesus' sayings, or only in a vague and general sense. According to Wells, as referred to by Price in his own words, the writers of the New Testament "must surely have cited them when the same subjects came up in the situations they addressed."

Brother of the Lord

1 Corinthians 9:5 and Galatians 1:19 make reference to "the brothers of the Lord" and "James, the brother of the Lord" respectively. Per Galatians 1:19, mainstream scholarship holds that it attests that Paul met with James, brother of Jesus.

Mythicists argue that 1 Corinthians 9:5 and Galatians 1:19 are references to a fraternal brotherhood, or that "Brother of the Lord" connotes a meaning other than a male sibling of Jesus.

Jesus’ birth

Galatians 4:4 and Romans 1:3 make reference to Jesus’ birth, being: "born (Ancient Greek: γενόμενον, translit. genómenon, lit. 'made') of [a] woman" and "born (Ancient Greek: γενομένου, translit. genoménou, lit. 'was made') of [the] seed of David" respectively. Mainstream scholarship holds that Galatians 4:4 attests that Paul knew Jesus was born of a human mother and that per Romans 1:3, Paul says that Jesus was born a descendant of David—a historical ancestor in Paul's view.

Doherty and Carrier hold that Paul's unique usage of the term "made" in the context of these references is consistent with a "Celestial Jesus" who was born/incarnated when a human body was made for him. Wells contends that Paul's reference to Davidic descent "is surely to state an article of faith" and not an assertion of historical fact.

Eucharist

1 Corinthians 11:23–26 make reference to "the night" Jesus handled bread and wine, teaching Christians the theological ritual of the Lord's supper. Mainstream scholarship holds that it recalls the earthly life of Jesus "in the context of cultic rites that assumed his divinity."

Mythicists argue that Paul's vision of Jesus inaugurating the Eucharist ritual is an etiological myth.

Celestial being

Mainstream view

Most scholars view the Pauline letters as essential elements in the study of the historical Jesus, and the development of early Christianity. New Testament scholar James Dunn states that in 1 Corinthians 15:3 Paul "recites the foundational belief," namely "that Christ died." According to Dunn, "Paul was told about a Jesus who had died two years earlier or so." 1 Corinthians 15:11 also refers to others before Paul who preached the creed.

The Pauline letters incorporate creeds, or confessions of faith, that predate Paul, and give essential information on the faith of the early Jerusalem community around James, 'the brother of Jesus'. The Pauline epistles contain elements of a Christ myth and its cultus, such as the Christ hymn of Philippians 2:6–11, which portray Jesus as an incarnated and subsequently exalted heavenly being. These pre-Pauline creeds date to within a few years of Jesus' death and developed within the Christian community in Jerusalem. Scholars view these as indications that the incarnation and exaltation of Jesus was part of Christian tradition a few years after his death and over a decade before the writing of the Pauline epistles.

Yet, the development of the early Christian views on Jesus' divinity is a matter of debate within contemporary scholarship. According to a longstanding consensus, the oldest Christology was an "exaltation Christology," according to which Jesus was subsequently "raised to divine status." This "exaltation Christology" may have developed over time, as witnessed in the Gospels, with the earliest Christians believing that Jesus became divine when he was resurrected. Later beliefs shifted the exaltation to his baptism, birth, and subsequently to the idea of his eternal existence, as witnessed in the Gospel of John. This "High Christology" is "the view that Jesus was a pre-existent divine being who became a human, did the Father’s will on earth, and then was taken back up into heaven whence he had originally come." Yet, as Ehrman notes, this subsequent "incarnation Christology" was also preached by Paul, and even predates him. According to the "Early High Christology Club," this "incarnation Christology" or "high Christology" did not evolve over a longer time, but was a "big bang" which arose in the first few decades of the church, as witnessed in the writings of Paul.

Scholars have also argued that Paul was a "mythmaker," who gave his own divergent interpretation of the meaning of Jesus, building a bridge between the Jewish and Hellenistic world, thereby creating the faith that became Christianity.

Mythicist views

Christ myth theorists generally reject the idea that Paul's epistles refer to a real person.

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.

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".

The non-Pauline Epistle to the Hebrews is also relevant per Hebrews 5:7, "in the days of his flesh" Jesus cried and prayed to God to save him. Mythicists generally contend that this verse is anomalous with supposed traditions underlying the synoptic gospels, however Doherty and Carrier additionally hold that the phrase "in the days of his flesh" is consistent with a celestial Jesus.

Jesus lived in a dim past

Mythicist views

The early Wells, and Alvar Ellegård, have argued that Paul's Jesus may have lived far earlier, in a dimly remembered remote past.

Wells 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.

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".

Mainstream criticism

Theologian Gregory A. Boyd and Paul Rhodes Eddy, Professor of Biblical and Theological Studies at Bethel University, criticise the idea that "Paul viewed Jesus as a cosmic savior who lived in the past," referring to various passages in the Pauline epistles which seem to contradict this idea. In Galatians 1:19, Paul says he met with James, the "Lord's brother"; 1 Corinthians 15:3–8 refers to people to whom Jesus' had appeared, and who were 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. Boyd and Eddy doubt that Paul viewed Jesus similar to the savior deities found in ancient mystery religions.

The Gospels are not historical records

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, "(t)he common wisdom in the academy is that stories and sayings of Jesus circulated for decades, undergoing countless retellings and embellishments before being finally set down in writing." According to scholar in theology Richard Bauckham the authors may have received their information very close to eyewitness reports.

According to Carrier, "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

According to Richard Burridge, priest and biblical scholar, 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 theologian Rudolf Bultmann notes that the gospel authors had no interest in history or in a historical Jesus. Michael Vines, Professor of Religious Studies at Lees–McRae College, notes that the gospel of Mark may have aspects similar to a Jewish novel. Some scholars have argued that the Gospels are symbolical representations of the Torah, which were written in response to the Roman occupation and the suppression of Jewish religiosity.

According to Paul Eddy and Gregory Boyd, mythicists argue that in the gospels "a fictitious historical narrative" was imposed on the "mythical cosmic savior figure" created by Paul.

Robert Price notes support for the view that the gospels are a fictional composition, arguing that the Gospels are a type of legendary fiction and that the story of Jesus portrayed in the Gospels fits the mythic hero archetype.

Some myth proponents suggest that some parts of the New Testament were meant to appeal to Gentiles as familiar allegories rather than history. According to Richard Carrier, the gospels are "essentially allegory and fiction".

Hebrew Bible parallels

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.
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".

Greek influences

In Christ and the Caesars (1877), philosopher 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.

Weaving together various traditions

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.

No independent eyewitness accounts

Lack of surviving historic records

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 criterion is applied to others: "We can reject the existence of a mass of pagan personages whose reality as historical figures is never questioned".

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.

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

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 in book 18, 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. Myth proponents also argue that the Testimonium Flavianum may have been a partial interpolation or forgery by Christian apologist Eusebius in the 4th century or by others.

The other mention in Josephus is as follows:

...the brother of Jesus, who was called Christ, whose name was James

According to Josephus scholar Louis H. Feldman, "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.

Paul Eddy and Gregory Boyd, who are critical of Christ myth theorists, note that Josephus "mentions twenty-one other people with the name Jesus," and argue that when Josephus called James the "brother" of Jesus "called Christ" in the Antiquities, he did so to distinguish him "from the other persons named 'Jesus' he had already mentioned."

Richard Carrier disagrees, proposing that the original text referred to a brother of the high priest Jesus son of Damneus, named James, who is mentioned in the same narrative, in which James (the brother of Jesus) is executed by Ananus ben Ananus. Carrier further argues that the words "the one called Christ" likely resulted from the accidental insertion of a marginal note added by some unknown reader.

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".

Tacitus

Roman historian Tacitus referred to "Christus" and his execution by Pontius Pilate in his Annals (written c. AD 116), book 15, chapter 44:

...a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus.

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.

Christ myth theory supporters such as G. A. Wells and Carrier contend that sources such as Tacitus and others, which 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.

Other sources

In Jesus Outside the New Testament (2000), mainstream scholar Van Voorst considers references to Jesus in classical writings, Jewish writings, hypothetical sources of the canonical Gospels, and extant Christian writings outside the New Testament. Van Voorst concludes that non-Christian sources provide "a small but certain corroboration of certain New Testament historical traditions on the family background, time of life, ministry, and death of Jesus", as well as "evidence of the content of Christian preaching that is independent of the New Testament", while extra-biblical Christian sources give access to "some important information about the earliest traditions on Jesus". However, New Testament sources remain central for "both the main lines and the details about Jesus' life and teaching".

Diversity and parallels

Early Christian diversity points to multiple roots

Early Christianity was wildly diverse, with proto-orthodoxy and "heretical" views like gnosticism alongside each other. According to Mack, various "Jesus movements" existed, whose ideas converged in an early proto-orthodoxy.

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.

Parallels with other religions

Doherty notes that, 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 Roman conquest 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.

Jewish belief in a celestial angel called Jesus

Mainstream scholars have 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. Ehrman has even gone so far as to argue that Paul regarded Jesus to be an angel, who was incarnated on earth.

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.

Personification of Logos and Wisdom

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".

According to mythicists, 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. From the cultus of Paul, a divergent form of this salvation theology was later promoted for non-Jews.

According to Doherty, 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.

Jewish-Hellenistic mystery cult

According to Doherty, the Christ of Paul shares similarities with the Greco-Roman mystery cults. Authors 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. According to Carrier, early Christianity was but one of several mystery cults which developed out of Hellenistic influences on local cults and religions.

Mainstream scholarship disagrees with this interpretation. 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. Christian theologians have 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".

18th- and 19th-century proponents

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

According to Van Voorst, "The argument that Jesus never existed, but was invented by the Christian movement around the year 100, goes back to Enlightenment times, when the historical-critical study of the past was born," and may have originated with Lord Bolingbroke, an English deist.

According to Weaver and Schneider, 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.

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.

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.

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.

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.

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 Bough 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.

• Also see Wood, Herbert George: Christianity and the Nature of History. Cambridge University Press, 1934, p. xxxii.
• Arthur Drews: Die Christusmythe. Eugen Diederichs, 1910, published in English as The Christ Myth, Prometheus, 1910, p. 410. 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, revived the interest in 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. Wells was featured in the controversial UK television programme series, Jesus: The Evidence (Channel 4: 1984), which caused a furore, being Channel 4's first major religious programme commission.

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.

In 2000 Van Voorst gave an overview of proponents of the "Nonexistence Hypothesis" and their arguments, and eight arguments against this hypothesis as put forward by Wells and his predecessors:

1. The "argument of silence" is to be rejected, because "it is wrong to suppose that what is unmentioned or undetailed did not exist." Van Voorst further argues that the early Christian literature was not written for historical purposes;
2. Dating the "invention" of Jesus around 100 CE is too late; Mark was written earlier, and contains abundant historical details which are correct;
3. The argument that the development of the Gospel traditions shows that there was no historical Jesus is incorrect; "development does not prove wholesale invention, and difficulties do not prove invention;"
4. Wells cannot explain why "no pagans and Jews who opposed Christianity denied Jesus' historicity or even questioned it;"
5. The rejection of Tacitus and Josephus ignores the scholarly consensus;
6. Proponents of the "Nonexistence Hypothesis" are not driven by scholarly interests, but by anti-Christian sentiments;
7. Wells and others do not offer alternative "other, credible hypotheses" for the origins of Christianity;
8. Wells himself accepted the existence of a minimal historical Jesus, thereby effectively leaving the "Nonexistence Hypothesis."

According to Graham Stanton, writing in 2002, Wells advanced the most sophisticated version of the Christ myth theory, noting that "[t]his intriguing theory rests on several pillars, each of which is shaky." According to Maurice Casey, Wells' work repeated the main points of the Religionsgeschichtliche Schule, which are deemed outdated by mainstream scholarship. His works were not discussed by New Testament scholars, because it was "not considered to be original, and all his main points were thought to have been refuted long time ago, for reasons which were very well known."

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.

Doherty agrees with Bauckham that the earliest Christology was already a "high Christology," that is, Jesus was an incarnation of the pre-existent Christ, but deems it "hardly credible" that such a belief could develop in such a short time among Jews. Therefore, Doherty concludes that Christianity started with the myth of this incarnated Christ, who was subsequently historicised.

According to Doherty, the nucleus of this historicised 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.

New Testament scholar Bart Ehrman quotes Doherty from The Jesus Puzzle as maintaining that it was Paul's view that Jesus' death took place in the spiritual not the earthly realm, but according to Ehrman, not only is there "no evidence to support Doherty's assertion of what Paul's view of Jesus was", but there are also "a host of reasons for calling Doherty's view into serious question."

In a book criticizing the Christ myth theory, New Testament scholar Maurice Casey describes Doherty as "perhaps the most influential of all the mythicists", but one who is unable to understand the ancient texts he uses in his arguments.

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 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 (2011), 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. Price notes that "consensus is no criterion" for the historicity of Jesus.

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".

According to Price, the accounts of Jesus are derived from Jewish writings, which show Greek influences and similarities with Pagan saviour deities. 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:

1. There is no mention of a miracle-working Jesus in secular sources;
2. 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;
3. 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.

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 (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. According to Thompson, the accounts of Jesus are derived from Jewish writings. 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. 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".

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

Richard Carrier

American independent scholar 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, following Couchoud and Doherty, Christianity started with the belief in a new deity called Jesus, "a spiritual, mythical figure." According to Carrier, 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 Carrier, for such a person to be considered "the historical Jesus in any pertinent sense", such a person must comply with his definition of a minimal historical Jesus.

According to Carrier, many studies by mainstream scholars have shown that the current consensus of a historical Jesus is based on invalid methods. Carrier also claims that historical methodologies often use fallacious reasoning and that they must be drastically revised.

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".

In the peer-reviewed scholarly Journal for the Study of the Historical Jesus Daniel N. Gullotta, reviewing Carrier's On the Historicity of Jesus: Why We Might Have Reason for Doubt, says he finds Carrier's arguments "problematic and unpersuasive", his use of Bayesian probabilities "unnecessarily complex" and criticizes Carrier's "lack of evidence, strained readings and troublesome assumptions." Gullotta also states that there is absolutely no evidence whatsoever, either documentary or archaeological, that there was a period when Christians believed that Jesus only existed in heaven rather than living as a human being on earth, which is Carrier's "foundational" thesis.

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.

Using a reverse-translation mechanism, Bernard Dubourg's two-volume work in French on the New Testament (1987/1989) argued that the Greek text was originally composed in Hebrew instead of Greek, according to the traditional procedures of midrash. Following Paul Vulliaud, Dubourg emphasized the importance of gematria in showing the coherence of his back-translated text. He concludes that Paul is as mythical as Jesus.

Alvar Ellegård, in The Myth of Jesus (1992), and Jesus: One Hundred Years Before Christ. A Study in Creative Mythology (1999), argued that Jesus lived 100 years before the accepted dates, and was a teacher of the Essenes. According to Ellegård, Paul was connected with the Essenes, and had a vision of this Jesus.

Timothy Freke and Peter Gandy, in their 1999 publication The Jesus Mysteries: Was the "Original Jesus" a Pagan God? propose that Jesus did not literally exist as an historically identifiable individual, but was instead a syncretic re-interpretation of the fundamental pagan "godman" by the Gnostics, who were the original sect of Christianity. The book has been negatively received by scholars, and also by Christ mythicists.

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.

David Fitzgerald has self-published several works in defense of the Christ myth theory, including Nailed: 10 Christian Myths That Show Jesus Never Existed At All (2010), and Jesus: Mything in Action, Vols. I–III (2017).

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.

Reception

Popular reception

In a 2015 poll conducted by the Church of England, 40% of respondents indicated that they did not believe Jesus was a real person.

Ehrman notes that "the mythicists have become loud, and thanks to the Internet they've attracted more attention". 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.

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. 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".

According to Ehrman, mythicism has a growing appeal "because these deniers of Jesus are at the same time denouncers of religion". According to Casey, mythicism has a growing appeal because of an aversion toward Christian fundamentalism among American atheists.

Scholarly reception

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

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.

Opponents

Few scholars have bothered to criticise Christ myth theories. Robert Van Voorst has written "Contemporary New Testament scholars have typically viewed (Christ myth) arguments as so weak or bizarre that they relegate them to footnotes, or often ignore them completely...The theory of Jesus' nonexistence is now effectively dead as a scholarly question." Paul L. Maier, former Professor of Ancient History at Western Michigan University and current professor emeritus in the Department of History there has stated "Anyone who uses the argument that Jesus never existed is simply flaunting his ignorance." Among notable scholars who have directly addressed the Christ myth are Bart Ehrman, Maurice Casey and Philip Jenkins.

Bart Ehrman

In this book, Bart Ehrman surveys the arguments "mythicists" have made against the existence of Jesus since the idea was first mooted at the end of the 18th century. To the objection that there are no contemporary Roman records of Jesus' existence, Ehrman points out that such records exist for almost no one and there are mentions of Christ in several Roman works of history from only decades after the death of Jesus. The author states that the authentic letters of the apostle Paul in the New Testament were likely written within a few years of Jesus' death and that Paul likely personally knew James, the brother of Jesus. Although the gospel accounts of Jesus' life may be biased and unreliable in many respects, Ehrman writes, they and the sources behind them which scholars have discerned still contain some accurate historical information. So many independent attestations of Jesus' existence, Ehrman says, are actually "astounding for an ancient figure of any kind". Ehrman dismisses the idea that the story of Jesus is an invention based on pagan myths of dying-and-rising gods, maintaining that the early Christians were primarily influenced by Jewish ideas, not Greek or Roman ones, and repeatedly insisting that the idea that there was never such a person as Jesus is not seriously considered by historians or experts in the field at all.

Maurice Casey

In Jesus: Evidence and Argument or Mythicist Myths? (2014), scholar of New Testament and early Christianity Maurice Casey treats the historical method, the reliability of the Gospels, the argument from silence from both the Gospels and the Pauline epistles, and the similarities with other religions of the time. According to Casey, many mythicists seem to object to fundamentalist perceptions of Christianity, while ignoring or being ignorant of liberal forms of Christianity.

Philip Jenkins

Philip Jenkins, Distinguished Professor of History at Baylor University, has written "What you can’t do, though, without venturing into the far swamps of extreme crankery, is to argue that Jesus never existed. The “Christ-Myth Hypothesis” is not scholarship, and is not taken seriously in respectable academic debate. The grounds advanced for the “hypothesis” are worthless. The authors proposing such opinions might be competent, decent, honest individuals, but the views they present are demonstrably wrong....Jesus is better documented and recorded than pretty much any non-elite figure of antiquity."

Traditional and Evangelical Christianity

Alexander Lucie-Smith, Catholic priest and doctor of moral theology, states that "People who think Jesus didn’t exist are seriously confused," but also notes that "the Church needs to reflect on its failure. If 40 per cent believe in the Jesus myth, this is a sign that the Church has failed to communicate with the general public."

Stanley E. Porter, president and dean of McMaster Divinity College in Hamilton, and Stephen J. Bedard, a Baptist minister and graduate of McMaster Divinity, respond to Harpur's ideas from an evangelical standpoint in Unmasking the Pagan Christ: An Evangelical Response to the Cosmic Christ Idea, challenging the key ideas lying at the foundation of Harpur's thesis. Porter and Bedard conclude that there is sufficient evidence for the historicity of Jesus and assert that Harpur is motivated to promote "universalistic spirituality".

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)