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Politics : Should God be replaced? -- Ignore unavailable to you. Want to Upgrade?


To: Solon who wrote (16257)2/9/2004 5:11:33 PM
From: Solon  Respond to of 28931
 
Con't...

The Major Players

Buddha

Although most people think of Buddha as being one person who lived around 500 B.C.E., the character commonly portrayed as Buddha can also be demonstrated to be a compilation of godmen, legends and sayings of various holy men both preceding and succeeding the period attributed to the Buddha.37

The Buddha character has the following in common with the Christ figure:38

Buddha was born of the virgin Maya, who was considered the "Queen of Heaven."38a
He was of royal descent.
He crushed a serpent's head.
Sakyamuni Buddha had 12 disciples.38b
He performed miracles and wonders, healed the sick, fed 500 men from a "small basket of cakes," and walked on water.38c
He abolished idolatry, was a "sower of the word," and preached "the establishment of a kingdom of righteousness."38d
He taught chastity, temperance, tolerance, compassion, love, and the equality of all.
He was transfigured on a mount.
Sakya Buddha was crucified in a sin-atonement, suffered for three days in hell, and was resurrected.38e
He ascended to Nirvana or "heaven."
Buddha was considered the "Good Shepherd"39, the "Carpenter"40, the "Infinite and Everlasting."40a
He was called the "Savior of the World" and the "Light of the World."


Horus of Egypt

The stories of Jesus and Horus are very similar, with Horus even contributing the name of Jesus Christ. Horus and his once-and-future Father, Osiris, are frequently interchangeable in the mythos ("I and my Father are one").41 The legends of Horus go back thousands of years, and he shares the following in common with Jesus:

Horus was born of the virgin Isis-Meri on December 25th in a cave/manger42, with his birth being announced by a star in the East and attended by three wise men.43
He was a child teacher in the Temple and was baptized when he was 30 years old.44
Horus was also baptized by "Anup the Baptizer," who becomes "John the Baptist."
He had 12 disciples.
He performed miracles and raised one man, El-Azar-us, from the dead.
He walked on water.
Horus was transfigured on the Mount.
He was crucified, buried in a tomb and resurrected.
He was also the "Way, the Truth, the Light, the Messiah, God's Anointed Son, the Son of Man, the Good Shepherd, the Lamb of God, the Word" etc.
He was "the Fisher," and was associated with the Lamb, Lion and Fish ("Ichthys").45
Horus's personal epithet was "Iusa," the "ever-becoming son" of "Ptah," the "Father."46
Horus was called "the KRST," or "Anointed One," long before the Christians duplicated the story.47
In fact, in the catacombs at Rome are pictures of the baby Horus being held by the virgin mother Isis - the original "Madonna and Child"48 - and the Vatican itself is built upon the papacy of Mithra49, who shares many qualities with Jesus and who existed as a deity long before the Jesus character was formalized. The Christian hierarchy is nearly identical to the Mithraic version it replaced50. Virtually all of the elements of the Catholic ritual, from miter to wafer to water to altar to doxology, are directly taken from earlier pagan mystery religions.51


Mithra, Sungod of Persia

The story of Mithra precedes the Christian fable by at least 600 years. According to Wheless, the cult of Mithra was, shortly before the Christian era, "the most popular and widely spread 'Pagan' religion of the times." Mithra has the following in common with the Christ character:

Mithra was born on December 25th.
He was considered a great traveling teacher and master.
He had 12 companions or disciples.
He performed miracles.
He was buried in a tomb.
After three days he rose again.
His resurrection was celebrated every year.
Mithra was called "the Good Shepherd."
He was considered "the Way, the Truth and the Light, the Redeemer, the Savior, the Messiah."
He was identified with both the Lion and the Lamb.
His sacred day was Sunday, "the Lord's Day," hundreds of years before the appearance of Christ.
Mithra had his principal festival on what was later to become Easter, at which time he was resurrected.
His religion had a Eucharist or "Lord's Supper."52


Krishna of India

The similarities between the Christian character and the Indian messiah are many. Indeed, Massey finds over 100 similarities between the Hindu and Christian saviors, and Graves, who includes the various noncanonical gospels in his analysis, lists over 300 likenesses. It should be noted that a common earlier English spelling of Krishna was "Christna," which reveals its relation to '"Christ." It should also be noted that, like the Jewish godman, many people have believed in a historical, carnalized Krishna.53

Krishna was born of the Virgin Devaki ("Divine One") 53a
His father was a carpenter.54
His birth was attended by angels, wise men and shepherds, and he was presented with gold, frankincense and myrrh.54a
He was persecuted by a tyrant who ordered the slaughter of thousands of infants.55
He was of royal descent.
He was baptized in the River Ganges.55a
He worked miracles and wonders.
He raised the dead and healed lepers, the deaf and the blind.
Krishna used parables to teach the people about charity and love.
"He lived poor and he loved the poor."56
He was transfigured in front of his disciples.57
In some traditions he died on a tree or was crucified between two thieves.58
He rose from the dead and ascended to heaven.
Krishna is called the "Shepherd God" and "Lord of lords," and was considered "the Redeemer, Firstborn, Sin Bearer, Liberator, Universal Word."59
He is the second person of the Trinity,60 and proclaimed himself the "Resurrection" and the "way to the Father."60a
He was considered the "Beginning, the Middle and the End," ("Alpha and Omega"), as well as being omniscient, omnipresent and omnipotent.
His disciples bestowed upon him the title "Jezeus," meaning "pure essence."61
Krishna is to return to do battle with the "Prince of Evil," who will desolate the earth.62
Prometheus of Greece
The Greek god Prometheus has been claimed to have come from Egypt, but his drama took place in the Caucasus mountains. Prometheus shares a number of striking similarities with the Christ character.


Prometheus descended from heaven as God incarnate as man, to save mankind.
He was crucified, suffered and rose from the dead.
He was called the Logos or Word.62a
Five centuries before the Christian era, esteemed Greek poet Aeschylus wrote Prometheus Bound, which, according to Taylor, was presented in the theater in Athens. Taylor claims that in the play Prometheus is crucified "on a fatal tree" and the sky goes dark:

"The darkness which closed the scene on the suffering Prometheus, was easily exhibited on the stage, by putting out the lamps; but when the tragedy was to become history, and the fiction to be turned into fact, the lamp of day could not be so easily disposed of. Nor can it be denied that the miraculous darkness which the Evangelists so solemnly declare to have attended the crucifixion of Christ, labours under precisely the same fatality of an absolute and total want of evidence."63

Tradition holds that Prometheus was crucified on a rock, yet some sources have opined that legend also held he was crucified on a tree and that Christians muddled the story and/or mutilated the text, as they did with the works of so many ancient authors. In any case, the sun hiding in darkness parallels the Christian fable of the darkness descending when Jesus was crucified. This remarkable occurrence is not recorded in history but is only explainable within the Mythos and as part of a recurring play.

The Creation of a Myth

The Christians went on a censorship rampage that led to the virtual illiteracy of the ancient world and ensured that their secret would be hidden from the masses64, but the scholars of other schools/sects never gave up their arguments against the historicizing of a very ancient mythological creature. We have lost the arguments of these learned dissenters because the Christians destroyed any traces of their works. Nonetheless, the Christians preserved the contentions of their detractors through the Christians' own refutations.

For example, early Church Father Tertullian (@ 160-220 C.E.), an "ex-Pagan" and Bishop of Carthage, ironically admits the true origins of the Christ story and of all other such godmen by stating in refutation of his critics, "You say we worship the sun; so do you."65 Interestingly, a previously strident believer and defender of the faith, Tertullian later renounced Christianity66.

The "Son" of God is the "Sun" of God 67

The reason why all these narratives are so similar, with a godman who is crucified and resurrected, who does miracles and has 12 disciples, is that these stories were based on the movements of the sun through the heavens, an astrotheological development that can be found throughout the planet because the sun and the 12 zodiac signs can be observed around the globe. In other words, Jesus Christ and all the others upon whom this character is predicated are personifications of the sun, and the Gospel fable is merely a rehash of a mythological formula (the "Mythos," as mentioned above) revolving around the movements of the sun through the heavens.68

For instance, many of the world's crucified godmen have their traditional birthday on December 25th ("Christmas"69). This is because the ancients recognized that (from an earthcentric perspective) the sun makes an annual descent southward until December 21st or 22nd, the winter solstice, when it stops moving southerly for three days and then starts to move northward again. During this time, the ancients declared that "God's sun" had "died" for three days and was "born again" on December 25th. The ancients realized quite abundantly that they needed the sun to return every day and that they would be in big trouble if the sun continued to move southward and did not stop and reverse its direction. Thus, these many different cultures celebrated the "sun of God's" birthday on December 25th.70 The following are the characteristics of the "sun of God":

The sun "dies" for three days on December 22nd, the winter solstice, when it stops in its movement south, to be born again or resurrected on December 25th, when it resumes its movement north.
In some areas, the calendar originally began in the constellation of Virgo, and the sun would therefore be "born of a Virgin."
The sun is the "Light of the World."
The sun "cometh on clouds, and every eye shall see him."
The sun rising in the morning is the "Savior of mankind."
The sun wears a corona, "crown of thorns" or halo.71
The sun "walks on water."
The sun's "followers," "helpers" or "disciples" are the 12 months and the 12 signs of the zodiac or constellations, through which the sun must pass.
The sun at 12 noon is in the house or temple of the "Most High"; thus, "he" begins "his Father's work" at "age" 12.
The sun enters into each sign of the zodiac at 30°; hence, the "Sun of God" begins his ministry at "age" 30.
The sun is hung on a cross or "crucified," which represents its passing through the equinoxes, the vernal equinox being Easter, at which time it is then resurrected.72
Contrary to popular belief, the ancients were not an ignorant and superstitious lot who actually believed their deities to be literal characters. Indeed, this slanderous propaganda has been part of the conspiracy to make the ancients appear as if they were truly the dark and dumb rabble that was in need of the "light of Jesus."73 The reality is that the ancients were no less advanced in their morals and spiritual practices, and in many cases were far more advanced, than the Christians in their own supposed morality and ideology, which, in its very attempt at historicity, is in actuality a degradation of the ancient Mythos. Indeed, unlike the "superior" Christians, the true intelligentsia amongst the ancients were well aware that their gods were astronomical and atmospheric in nature. Socrates, Plato and Aristotle74 surely knew that Zeus, the sky god father figure who migrated to Greece from India and/or Egypt, was never a real person, despite the fact that the Greeks have designated on Crete both a birth cave and a death cave of Zeus. In addition, all over the world are to be found sites where this god or that allegedly was born, walked, suffered, died, etc., a common and unremarkable occurrence that is not monopolized by, and did not originate with, Christianity.74a

Etymology Tells the Story

Zeus, aka "Zeus Pateras," who we now automatically believe to be a myth and not a historical figure, takes his name from the Indian version, "Dyaus Pitar." Dyaus Pitar in turn is related to the Egyptian "Ptah," and from both Pitar and Ptah comes the word "pater," or "father." "Zeus" equals "Dyaus," which became "Deos," "Deus" and "Dios" - "God." "Zeus Pateras," like Dyaus Pitar, means, "God the Father," a very ancient concept that in no way originated with "Jesus" and Christianity. There is no question of Zeus being a historical character. Dyaus Pitar becomes "Jupiter" in Roman mythology, and likewise is not representative of an actual, historical character. In Egyptian mythology, Ptah, the Father, is the unseen god-force, and the sun was viewed as Ptah's visible proxy who brings everlasting life to the earth; hence, the "son of God" is really the "sun of God." Indeed, according to Hotema, the very name "Christ" comes from the Hindi word "Kris" (as in Krishna), which is a name for the sun.75

Furthermore, since Horus was called "Iusa/Iao/Iesu"76 the "KRST," and Krishna/Christna was called "Jezeus," centuries before any Jewish character similarly named, it would be safe to assume that Jesus Christ is just a repeat of Horus and Krishna, among the rest. According to Rev. Taylor, the title "Christ" in its Hebraic form meaning "Anointed" ("Masiah"77) was held by all kings of Israel, as well as being "so commonly assumed by all sorts of impostors, conjurers, and pretenders to supernatural communications, that the very claim to it is in the gospel itself considered as an indication of imposture . . ."78 Hotema states that the name "Jesus Christ" was not formally adopted in its present form until after the first Council of Nicea, i.e., in 325 C.E.79

In actuality, even the place names and the appellations of many other characters in the New Testament can be revealed to be Hebraicized renderings of the Egyptian texts.

As an example, in the fable of "Lazarus," the mummy raised from the dead by Jesus, the Christian copyists did not change his name much, "El-Azar-us" being the Egyptian mummy raised from the dead by Horus possibly 1,000 years or more before the Jewish version.80 This story is allegory for the sun reviving its old, dying self, or father, as in "El-Osiris."81 It is not a true story.

Horus's principal enemy - originally Horus's other face or "dark" aspect - was "Set" or "Sata," whence comes "Satan."82 Horus struggles with Set in the exact manner that Jesus battles with Satan, with 40 days in the wilderness, among other similarities.83 This is because this myth represents the triumph of light over dark, or the sun's return to relieve the terror of the night.

"Jerusalem" simply means "City of Peace," and the actual city in Israel was named after the holy city of peace in the Egyptian sacred texts that already existed at the time the city was founded. Likewise, "Bethany," site of the famous multiplying of the loaves, means "House of God," and is allegory for the "multiplication of the many out of the One."84 Any town of that designation was named for the allegorical place in the texts that existed before the town's foundation. The Egyptian predecessor and counterpart is "Bethanu."85

The Book of Revelation is Egyptian and Zoroastrian
One can find certain allegorical place names such as "Jerusalem" and "Israel" in the Book of Revelation. Massey has stated that Revelation, rather than having been written by any apostle called John during the 1st Century C.E., is a very ancient text that dates to the beginning of this era of history, i.e. possibly as early as 4,000 years ago.86 Massey asserts that Revelation relates the Mithraic legend of Zarathustra/Zoroaster.87 Hotema says of this mysterious book, which has baffled mankind for centuries: "It is expressed in terms of creative phenomena; its hero is not Jesus but the Sun of the Universe, its heroine is the Moon; and all its other characters are Planets, Stars and Constellations; while its stage-setting comprises the Sky, the Earth, the Rivers and the Sea." The common form of this text has been attributed by Churchward to Horus's scribe, Aan, whose name has been passed down to us as "John."88

The word Israel itself, far from being a Jewish appellation, probably comes from the combination of three different reigning deities: Isis, the Earth Mother Goddess revered throughout the ancient world; Ra, the Egyptian sungod; and El, the Semitic deity passed down in form as Saturn.90 El was one of the earliest names for the god of the ancient Hebrews (whence Emmanu-El, Micha-El, Gabri-El, Samu-El, etc.), and his worship is reflected in the fact that the Jews still consider Saturday as "God's Day."91

Indeed, that the Christians worship on Sunday betrays the genuine origins of their god and godman. Their "savior" is actually the sun, which is the "Light of the world that every eye can see." The sun has been viewed consistently throughout history as the savior of mankind for reasons that are obvious. Without the sun, the planet would scarcely last one day. So important was the sun to the ancients that they composed a "Sun Book," or "Helio Biblia," which became the "Holy Bible."91a

The "Patriarchs" and "Saints" are the Gods of Other Cultures

When one studies mythmaking, one can readily discern and delineate a pattern that is repeated throughout history. Whenever an invading culture takes over its predecessors, it either vilifies the preceding deities or makes them into lesser gods, "patriarchs" or, in the case of Christianity, "saints." This process is exemplified in the adoption of the Hindu god Brahma as the Hebrew patriarch Abraham.92 Another school of thought proposes that the patriarch Joshua was based on Horus as "Iusa," since the cult of Horus had migrated by this period to the Levant. In this theory, the cult of Joshua, which was situated in exactly the area where the Christ drama allegedly took place, then mutated into the Christian story, with Joshua becoming Jesus.93 As Robertson says, "The Book of Joshua leads us to think that he had several attributes of the Sun-god, and that, like Samson and Moses, he was an ancient deity reduced to human status."

Indeed, the legend of Moses, rather than being that of a historical Hebrew character, is found around the ancient Middle and Far East, with the character having different names and races, depending on the locale: "Manou" is the Indian legislator; "Nemo the lawgiver," who brought down the tablets from the Mountain of God, hails from Babylon; "Mises" is found in Syria and Egypt, where also "Manes the lawgiver" takes the stage; "Minos" is the Cretan reformer; and the Ten Commandments are simply a repetition of the Babylonian Code of Hammurabi and the Hindu Vedas, among others.94 Like Moses, Krishna was placed by his mother in a reed boat and set adrift in a river to be discovered by another woman.95 A century ago, Massey outlined, and Graham recently reiterated, that even the Exodus itself is not a historical event. That the historicity of the Exodus has been questioned is echoed by the lack of any archaeological record, as is reported in Biblical Archaeology Review ("BAR"), September/October 1994.96

Like many biblical characters, Noah is also a myth97, long ago appropriated from the Egyptians, the Sumerians and others, as any sophisticated scholar could demonstrate, and yet we find all sorts of books - some even presumably "channeling" the "ultimate truth" from a mystical, omniscient, omnipresent and eternal being such as Jesus himself - prattling on about a genuine, historical Noah, his extraordinary adventures, and the "Great Flood!"98

Additionally, the "Esther" of the Old Testament Book of Esther is a remake of the Goddess Ishtar, Astarte, Astoreth or Isis, from whom comes "Easter"99 and about whose long and ubiquitous reign little is said in "God's infallible Word."100 Per Harwood (Mythology's Last Gods, 230), "Esther" is best transliterated "Ishtar" and "Mordechai" is "Mardukay." The Virgin Mother/Goddess/Queen of Heaven motif is found around the globe, long before the Christian era, with Isis, for instance, also being called "Mata-Meri" ("Mother Mary"). As Walker says, "Mari" was the "basic name of the Goddess known to the Chaldeans as Marratu, to the Jews as Marah, to the Persians as Mariham, to the Christians as Mary . . . Semites worshipped an androgynous combination of Goddess and God called Mari-El (Mary-God), corresponding to the Egyptian Meri-Ra, which combined the feminine principle of water with the masculine principle of the sun."

Even the Hebraic name of God, "Yahweh," was taken from the Egyptian "IAO."101

In one of the most notorious of Christian deceptions, in order to convert followers of "Lord Buddha," the Church canonized him as "St. Josaphat," which represented a Christian corruption of the buddhistic title, "Bodhisat."102

The "Disciples" are the Signs of the Zodiac
Moreover, it is no accident that there are 12 patriarchs and 12 disciples, 12 being the number of the astrological signs, or months. Indeed, like the 12 Herculean tasks and the 12 "helpers" of Horus, Jesus's 12 disciples are symbolic for the zodiacal signs and do not depict any literal figures who played out a drama upon the earth circa 30 C.E. The disciples can be shown to have been an earlier deity/folkloric hero/constellation.103 Peter is easily revealed to be a mythological character104, while Judas has been said to represent Scorpio, "the backbiter," the time of year when the sun's rays are weakening and the sun appears to be dying.105 James, "brother of Jesus" and "brother of the Lord," is equivalent to Amset, brother of Osiris and brother of the Lord.106 Massey says "Taht-Matiu was the scribe of the gods, and in Christian art Matthew is depicted as the scribe of the gods, with an angel standing near him, to dictate the gospel."107 Even the apostle Paul is a compilation of several characters: The Old Testament Saul, Apollonius of Tyana and the Greek demigod Orpheus.108

Was Jesus an Essene Master? 109

As regards Jesus being an Essene according to "secret" Dead Sea Scrolls, even before the discovery of the scrolls, over the centuries there has been much speculation to this effect, but Massey skillfully argued that many of Jesus's presumed teachings were either in contradiction to or were non-existent in Essene philosophy.110 The Essenes did not believe in corporeal resurrection, nor did they believe in a carnalized messiah. They did not accept the historicity of Jesus. They were not followers of the Hebrew Bible, or its prophets, or the concept of the original fall that must produce a savior. Massey further points out that the Essenes were teetotalers and ate to live rather than the other way around. Compared to this, the assumed Essene Jesus appears to be a glutton and drunkard. Also, whereas according to Josephus the Essenes abhorred the swearing of oaths, Jesus was fond of "swearing unto" his disciples.111 While many Essenic doctrines are included in the New Testament, the list of disparities between the Dead Sea Scroll Essenes and their alleged great master Jesus goes on.112

Qumran is Not an Essene Community

It should also be noted that there is another debate as to whether or not Qumran, the site traditionally associated with the Dead Sea Scrolls, was an Essene community. In BAR, previously cited, it is reported that archaeological finds indicate Qumran was not an Essene community but was possibly a waystation for travelers and merchants crossing the Dead Sea. In BAR, it has also been hypothesized that the fervent tone and warrior-stance of some of the scrolls unearthed near Qumran belie any Essene origin and indicate a possible attribution to Jewish Zealots instead. In Who Wrote the Dead Sea Scrolls, Norman Golb makes a very good case that the Dead Sea Scrolls were not written by any Essene scribes but were a collection of tomes from various libraries that were secreted in caves throughout eastern Israel by Jews fleeing the Roman armies during the First Revolt of 70 A.D. Golb also hypothesizes that Qumran itself was a fortress, not a monastery. In any case, it is impossible to equate the "Teacher of Righteousness" found in any scrolls with Jesus Christ.

Was the New Testament Composed by Therapeuts?

In 1829 Rev. Taylor adeptly made the case that the entire Gospel story was already in existence long before the beginning of the Common Era and was probably composed by the monks at Alexandria called "Therapeuts" in Greek and "Essenes" in Egyptian, both names meaning "healers."113 This theory has stemmed in part from the statement of early church father Eusebius, who, in a rare moment of seeming honesty, "admitted . . . that the canonical Christian gospels and epistles were the ancient writings of the Essenes or Therapeutae reproduced in the name of Jesus."114 Taylor also opines that "the travelling Egyptian Therapeuts brought the whole story from India to their monasteries in Egypt, where, some time after the commencement of the Roman monarchy, it was transmuted in Christianity."115 In addition, Wheless evinces that one can find much of the fable of "Jesus Christ" in the Book of Enoch116, which predated the supposed advent of the Jewish master by hundreds of years.117 According to Massey, it was the "pagan" Gnostics - who included members of the Essene/Therapeut and Nazarene118 brotherhoods, among others - who actually carried to Rome the esoteric (gnostic) texts containing the Mythos, upon which the numerous gospels, including the canonical four, were based. Wheless says, "Obviously, the Gospels and other New Testament booklets, written in Greek and quoting 300 times the Greek Septuagint, and several Greek Pagan authors, as Aratus, and Cleanthes, were written, not by illiterate Jewish peasants, but by Greek-speaking ex-Pagan Fathers and priests far from the Holy Land of the Jews."119 Mead averred, "We thus conclude that the autographs of our four Gospels were most probably written in Egypt, in the reign of Hadrian."120

Conclusion

As Walker said, "Scholars' efforts to eliminate paganism from the Gospels in order to find a historical Jesus have proved as hopeless as searching for a core in an onion." The "gospel" story of Jesus is not a factual portrayal of a historical "master" who walked the earth 2,000 years ago. It is a myth built upon other myths and godmen, who in turn were personifications of the ubiquitous sungod mythos.

"The Christ of the gospels is in no sense an historical personage or a supreme model of humanity, a hero who strove, and suffered, and failed to save the world by his death. It is impossible to establish the existence of an historical character even as an impostor. For such an one the two witnesses, astronomical mythology and gnosticism, completely prove an alibi. The Christ is a popular lay-figure that never lived, and a lay-figure of Pagan origin; a lay-figure that was once the Ram and afterwards the Fish; a lay-figure that in human form was the portrait and image of a dozen different gods."


Gerald Massey

© 2001 Acharya S

Bibliography



To: Solon who wrote (16257)2/9/2004 6:02:02 PM
From: Greg or e  Read Replies (1) | Respond to of 28931
 
The Evidence For Jesus
Dr. William Lane Craig

"Rediscovering the Historical Jesus: The Evidence for Jesus." Faith and Mission 15 (1998): 16-26.

Last time we saw that the New Testament documents are the most important historical sources for Jesus of Nazareth. The so-called apocryphal gospels are forgeries which came much later and are for the most part elaborations of the four New Testament gospels.

This doesn’t mean that there aren’t sources outside the Bible which refer to Jesus. There are. He’s referred to in pagan, Jewish, and Christian writings outside the New Testament. The Jewish historian Josephus is especially interesting. In the pages of his works you can read about New Testament people like the high priests Annas and Caiaphas, the Roman governor Pontius Pilate, King Herod, John the Baptist, even Jesus himself and his brother James. There have also been interesting archaeological discoveries as well bearing on the gospels. For example, in 1961 the first archaeological evidence concerning Pilate was unearthed in the town of Caesarea; it was an inscription of a dedication bearing Pilate’s name and title. Even more recently, in 1990 the actual tomb of Caiaphas, the high priest who presided over Jesus’s trial, was discovered south of Jerusalem. Indeed, the tomb beneath the Church of the Holy Sepulcher in Jerusalem is in all probability the tomb in which Jesus himself was laid by Joseph of Arimathea following the crucifixion. According to Luke Johnson, a New Testament scholar at Emory University,

Even the most critical historian can confidently assert that a Jew named Jesus worked as a teacher and wonder-worker in Palestine during the reign of Tiberius, was executed by crucifixion under the prefect Pontius Pilate and continued to have followers after his death.{1}
Still, if we want any details about Jesus’s life and teachings, we must turn to the New Testament. Extra-biblical sources confirm what we read in the gospels, but they don’t really tell us anything new. The question then must be: how historically reliable are the New Testament documents?

Burden of Proof
Here we confront the very crucial question of the burden of proof. Should we assume that the gospels are reliable unless they are proven to be unreliable? Or should we assume the gospels are unreliable unless they are proven to be reliable? Are they innocent until proven guilty or guilty until proven innocent? Sceptical scholars almost always assume that the gospels are guilty until proven innocent, that is, they assume that the gospels are unreliable unless and until they are proven to be correct concerning some particular fact. I’m not exaggerating here: this really is the procedure of sceptical critics.

But I want to list five reasons why I think we ought to assume that the gospels are reliable until proven wrong:

1. There was insufficient time for legendary influences to expunge the historical facts. The interval of time between the events themselves and recording of them in the gospels is too short to have allowed the memory of what had or had not actually happened to be erased.

2. The gospels are not analogous to folk tales or contemporary "urban legends." Tales like those of Paul Bunyan and Pecos Bill or contemporary urban legends like the "vanishing hitchhiker" rarely concern actual historical individuals and are thus not analogous to the gospel narratives.

3. The Jewish transmission of sacred traditions was highly developed and reliable. In an oral culture like that of first century Palestine the ability to memorize and retain large tracts of oral tradition was a highly prized and highly developed skill. From the earliest age children in the home, elementary school, and the synagogue were taught to memorize faithfully sacred tradition. The disciples would have exercised similar care with the teachings of Jesus.

4. There were significant restraints on the embellishment of traditions about Jesus, such as the presence of eyewitnesses and the apostles’ supervision. Since those who had seen and heard Jesus continued to live and the tradition about Jesus remained under the supervision of the apostles, these factors would act as a natural check on tendencies to elaborate the facts in a direction contrary to that preserved by those who had known Jesus.

5. The Gospel writers have a proven track record of historical reliability.

I don’t have enough time to talk about all of these. So let me say something about the first and the last points.

1. There was insufficient time for legendary influences to expunge the historical facts. No modern scholar thinks of the gospels as bald-faced lies, the result of a massive conspiracy. The only place you find such conspiracy theories of history is in sensationalist, popular literature or former propaganda from behind the Iron Curtain. When you read the pages of the New Testament, there’s no doubt that these people sincerely believed in the truth of what they proclaimed. Rather ever since the time of D. F. Strauss, sceptical scholars have explained away the gospels as legends. Like the child’s game of telephone, as the stories about Jesus were passed on over the decades, they got muddled and exaggerated and mythologized until the original facts were all but lost. The Jewish peasant sage was transformed into the divine Son of God.

One of the major problems with the legend hypothesis, however, which is almost never addressed by sceptical critics, is that the time between Jesus’s death and the writing of the gospels is just too short for this to happen. This point has been well-explained by A. N. Sherwin-White in his book Roman Society and Roman Law in the New Testament.{2} Professor Sherwin-White is not a theologian; he is a professional historian of times prior to and contemporaneous with Jesus. According to Sherwin-White, the sources for Roman and Greek history are usually biased and removed one or two generations or even centuries from the events they record. Yet, he says, historians reconstruct with confidence the course of Roman and Greek history. For example, the two earliest biographies of Alexander the Great were written by Arrian and Plutarch more than 400 years after Alexander’s death, and yet classical historians still consider them to be trustworthy. The fabulous legends about Alexander the Great did not develop until during the centuries after these two writers. According to Sherwin-White, the writings of Herodotus enable us to determine the rate at which legend accumulates, and the tests show that even two generations is too short a time span to allow legendary tendencies to wipe out the hard core of historical facts. When Professor Sherwin-White turns to the gospels, he states that for the gospels to be legends, the rate of legendary accumulation would have to be "unbelievable." More generations would be needed.

In fact, adding a time gap of two generations to Jesus’s death lands you in the second century, just when the apocryphal gospels begin to appear. These do contain all sorts of fabulous stories about Jesus, trying to fill in the years between his boyhood and his starting his ministry, for example. These are the obvious legends sought by the critics, not the biblical gospels.

This point becomes even more devastating for skepticism when we recall that the gospels themselves use sources that go back even closer to the events of Jesus’s life. For example, the story of Jesus’s suffering and death, commonly called the Passion Story, was probably not originally written by Mark. Rather Mark used a source for this narrative. Since Mark is the earliest gospel, his source must be even earlier. In fact, Rudolf Pesch, a German expert on Mark, says the Passion source must go back to at least AD 37, just seven years after Jesus’s death.{3}

Or again, Paul in his letters hands on information concerning Jesus about his teaching, his Last Supper, his betrayal, crucifixion, burial, and resurrection appearances. Paul’s letters were written even before the gospels, and some of his information, for example, what he passes on in his first letter to the Corinthian church about the resurrection appearances, has been dated to within five years after Jesus’s death. It just becomes irresponsible to speak of legends in such cases.

5. The Gospel writers have a proven track record of historical reliability. Again I only have time to look at one example: Luke. Luke was the author of a two-part work: the Gospel of Luke and the Acts of the Apostles. These are really one work and are separated in our Bibles only because the church grouped the gospels together in the New Testament. Luke is the gospel writer who writes most self-consciously as an historian. In the preface to this work he writes:

Inasmuch as many have undertaken to compile a narrative of the things which have been accomplished among us, just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may know the truth concerning the things of which you have been informed.
This preface is written in classical Greek terminology such as was used by Greek historians; after this Luke switches to a more common Greek. But he has put his reader on alert that he can write, should he wish to, like the learned historian. He speaks of his lengthy investigation of the story he’s about to tell and assures us that it is based on eyewitness information and is accordingly the truth.

Now who was this author we call Luke? He was clearly not an eyewitness to Jesus’s life. But we discover an important fact about him from the book of Acts. Beginning in the sixteenth chapter of Acts, when Paul reaches Troas in modern-day Turkey, the author suddenly starts using the first-person plural: "we set sail from Troas to Samothrace," "we remained in Philippi some days," "as we were going to the place of prayer," etc. The most obvious explanation is that the author had joined Paul on his evangelistic tour of the Mediterranean cities. In chapter 21 he accompanies Paul back to Palestine and finally to Jerusalem. What this means is that the author of Luke-Acts was in fact in first hand contact with the eyewitnesses of Jesus’s life and ministry in Jerusalem. Sceptical critics have done back-flips to try to avoid this conclusion. They say that the use of the first-person plural in Acts should not be taken literally; it’s just a literary device which is common in ancient sea voyage stories. Never mind that many of the passages in Acts are not about Paul’s sea voyage, but take place on land! The more important point is that this theory, when you check it out, turns out to be sheer fantasy.{4} There just was no literary device of sea voyages in the first person plural--the whole thing has been shown to be a scholarly fiction! There is no avoiding the conclusion that Luke-Acts was written by a traveling companion of Paul who had the opportunity to interview eyewitnesses to Jesus’s life while in Jerusalem. Who were some of these eyewitnesses? Perhaps we can get some clue by subtracting from the Gospel of Luke everything found in the other gospels and seeing what is peculiar to Luke. What you discover is that many of Luke’s peculiar narratives are connected to women who followed Jesus: people like Joanna and Susanna, and significantly, Mary, Jesus’s mother.

Was the author reliable in getting the facts straight? The book of Acts enables us to answer that question decisively. The book of Acts overlaps significantly with secular history of the ancient world, and the historical accuracy of Acts is indisputable. This has recently been demonstrated anew by Colin Hemer, a classical scholar who turned to New Testament studies, in his book The Book of Acts in the Setting of Hellenistic History. {5}Hemer goes through the book of Acts with a fine-toothed comb, pulling out a wealth of historical knowledge, ranging from what would have been common knowledge down to details which only a local person would know. Again and again Luke’s accuracy is demonstrated: from the sailings of the Alexandrian corn fleet to the coastal terrain of the Mediterranean islands to the peculiar titles of local officials, Luke gets it right. According to Professor Sherwin-White, "For Acts the confirmation of historicity is overwhelming. Any attempt to reject its basic historicity even in matters of detail must now appear absurd."{6} The judgement of Sir William Ramsay, the world-famous archaeologist, still stands: "Luke is a historian of the first rank . . . . This author should be placed along with the very greatest of historians."{7} Given Luke’s care and demonstrated reliability as well as his contact with eyewitnesses within the first generation after the events, this author is trustworthy.

On the basis of the five reasons I listed, we are justified in accepting the historical reliability of what the gospels say about Jesus unless they are proven to be wrong. At the very least, we cannot assume they are wrong until proven right. The person who denies the gospels’ reliability must bear the burden of proof.

Specific Aspects of Jesus’s Life
Now by the very nature of the case, it will be impossible to say a whole lot more beyond this to prove that certain stories in the gospels are historically true. How could you prove, for example, the story of Jesus’s visiting Mary and Martha? You just have here a story told by a reliable author in a position to know and no reason to doubt the historicity of the story. There’s not much more to say.

Nevertheless, for many of the key events in the gospels, a great deal more can be said. What I’d like to do now is take a few of the important aspects of Jesus in the gospels and say a word about their historical credibility.

1. Jesus’s Radical Self-Concept as the Divine Son of God. Radical critics deny that the historical Jesus thought of himself as the divine Son of God. They say that after Jesus’s death, the early church claimed that he had said these things, even though he hadn’t.

The big problem with this hypothesis is that it is inexplicable how monotheistic Jews could have attributed divinity to a man they had known, if he never claimed any such things himself. Monotheism is the heart of the Jewish religion, and it would have been blasphemous to say that a human being was God. Yet this is precisely what the earliest Christians did proclaim and believe about Jesus. Such a claim must have been rooted in Jesus’s own teaching.

And in fact, the majority of scholars do believe that among the historically authentic words of Jesus--these are the words in the gospels which the Jesus Seminar would print in red--among the historically authentic words of Jesus are claims that reveal his divine self-understanding. One could give a whole lecture on this point alone; but let me focus on Jesus’s self-concept of being the unique, divine Son of God.

Jesus’s radical self-understanding is revealed, for example, in his parable of the wicked tenants of the vineyard. Even sceptical scholars admit the authenticity of this parable, since it is also found in the Gospel of Thomas, one of their favorite sources. In this parable, the owner of the vineyard sent servants to the tenants of the vineyard to collect its fruit. The vineyard symbolizes Israel, the owner is God, the tenants are the Jewish religious leaders, and the servants are prophets send by God. The tenants beat and reject the owner’s servants. Finally, the owner says, "I will send my only, beloved son. They will listen to my son." But instead, the tenants kill the son because he is the heir to the vineyard. Now what does this parable tell us about Jesus’s self-understanding? He thought of himself as God’s special son, distinct from all the prophets, God’s final messenger, and even the heir to Israel. This is no mere Jewish peasant!

Jesus’s self-concept as God’s son comes to explicit expression in Matthew 11.27: "All things have been delivered to me by my Father; and no one knows the Son except the Father; and no one knows the Father except the Son and anyone to whom the Son chooses to reveal Him." Again there is good reason to regard this as an authentic saying of the historical Jesus. It is drawn from an old source which was shared by Matthew and Luke, which scholars call the Q document. Moreover, it is unlikely the Church invented this saying because it says that the Son is unknowable-- "no one knows the Son except the Father"--, but for the post-Easter church we can know the Son. So this saying is not the product of later Church theology. What does this saying tell us about Jesus’s self-concept? He thought of himself as the exclusive and absolute Son of God and the only revelation of God to mankind! Make no mistake: if Jesus wasn’t who he said he was, he was crazier than David Koresh and Jim Jones put together!

Finally, I want to consider one more saying: Jesus’s saying on the date of his second coming in Mark 13.32: "But of that day or that hour no man knows, not even the angels in heaven, nor the Son, but only the Father." This is an authentic saying of the historical Jesus because the later Church, which regarded Jesus as divine, would never have invented a saying ascribing limited knowledge or ignorance to Jesus. But here Jesus says he doesn’t know the time of his return. So what do we learn from this saying? It not only reveals Jesus’s consciousness of being the one Son of God, but it presents us with an ascending scale from men to the angels to the Son to the Father, a scale on which Jesus transcends any human being or angelic being. This is really incredible stuff! Yet it is what the historical Jesus believed. And this is only one facet of Jesus’s self-understanding. C. S. Lewis was right when he said,

A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic--on the level with the man who says he is a poached egg--or else he would be the Devil of Hell. You must make your choice. Either this man was and is the Son of God: or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon; or you can fall at his feet and call him Lord and God. But let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us.{8}
2. Jesus’s Miracles.Even the most sceptical critics cannot deny that the historical Jesus carried out a ministry of miracle-working and exorcism. Rudolf Bultmann, one of the most sceptical scholars this century has seen, wrote back in 1926:

Most of the miracle stories contained in the gospels are legendary or at least are dressed up with legends. But there can be no doubt that Jesus did such deeds, which were, in his and his contemporaries’ understanding, miracles, that is, deeds that were the result of supernatural, divine causality. Doubtless he healed the sick and cast out demons.{9}
Back in Bultmann’s day the miracle stories were thought to be influenced by stories of mythological heroes and, hence, at least in part legendary. But today it is recognized that the hypothesis of mythological influence was historically incorrect. Craig Evans, a well-known Jesus scholar, says that "the older notion" that the miracle stories were the product of mythological divine man ideas "has been largely abandoned."{10} He says, "It is no longer seriously contested" "that miracles played a role in Jesus’s ministry." The only reason left for denying that Jesus performed literal miracles is the presupposition of anti-supernaturalism, which is simply unjustified.

3. Jesus’s Trial and Crucifixion. According to the gospels Jesus was condemned by the Jewish high court on the charge of blasphemy and then delivered to the Romans for execution for the treasonous act of setting himself up as King of the Jews. Not only are these facts confirmed by independent biblical sources like Paul and the Acts of the Apostles, but they are also confirmed by extra-biblical sources. From Josephus and Tacitus, we learn that Jesus was crucified by Roman authority under the sentence of Pontius Pilate. From Josephus and Mara bar Serapion we learn that the Jewish leaders made a formal accusation against Jesus and participated in events leading up to his crucifixion. And from the Babylonian Talmud, Sanhedrin 43a, we learn that Jewish involvement in the trial was explained as a proper undertaking against a heretic. According to Johnson, "The support for the mode of his death, its agents, and perhaps its coagents, is overwhelming: Jesus faced a trial before his death, was condemned and executed by crucifixion."{11} The crucifixion of Jesus is recognized even by the Jesus Seminar as "one indisputable fact." {12}

But that raises the very puzzling question: Why was Jesus crucified? As we have seen, the evidence indicates that his crucifixion was instigated by his blasphemous claims, which to the Romans would come across as treasonous. That’s why he was crucified, in the words of the plaque that was nailed to the cross above his head, as "The King of the Jews." But if Jesus was just a peasant, cynic philosopher, just a liberal social gadfly, as the Jesus Seminar claims, then his crucifixion becomes inexplicable. As Professor Leander Keck of Yale University has said, "The idea that this Jewish cynic (and his dozen hippies) with his demeanor and aphorisms was a serious threat to society sounds more like a conceit of alienated academics than sound historical judgement."{13} New Testament scholar John Meier is equally direct. He says that a bland Jesus who just went about spinning out parables and telling people to look at the lilies of the field-- "such a Jesus," he says, "would threaten no one, just as the university professors who create him threaten no one."{14} The Jesus Seminar has created Jesus who is incompatible with the one indisputable fact of his crucifixion.

4. The resurrection of Jesus. It seems to me that there are four established facts which constitute inductive evidence for the resurrection of Jesus:

Fact #1: After his crucifixion, Jesus was buried by Joseph of Arimathea in the tomb. This fact is highly significant because it means that the location of Jesus’s tomb was known to Jew and Christian alike. In that case it becomes inexplicable how belief in his resurrection could arise and flourish in the face of a tomb containing his corpse. According to the late John A. T. Robinson of Cambridge University, the honorable burial of Jesus is one of "the earliest and best-attested facts about Jesus."{15}

Fact #2: On the Sunday morning following the crucifixion, the tomb of Jesus was found empty by a group of his women followers. According to Jakob Kremer, an Austrian specialist on the resurrection, "By far most exegetes hold firmly to the reliability of the biblical statements concerning the empty tomb."{16} As D. H. van Daalen points out, "It is extremely difficult to object to the empty tomb on historical grounds; those who deny it do so on the basis of theological or philosophical assumptions."{17}

Fact #3: On multiple occasions and under various circumstances, different individuals and groups of people experienced appearances of Jesus alive from the dead. This is a fact that is almost universally acknowledged among New Testament scholars today. Even Gert Lüdemann, perhaps the most prominent current critic of the resurrection, admits, "It may be taken as historically certain that Peter and the disciples had experiences after Jesus’s death in which Jesus appeared to them as the risen Christ."{18}

Finally, fact #4: The original disciples believed that Jesus was risen from the dead despite their having every reason not to. Despite having every predisposition to the contrary, it is an undeniable fact of history that the original disciples believed in, proclaimed, and were willing to go to their deaths for the fact of Jesus’s resurrection. C. F. D. Moule of Cambridge University concludes that we have here a belief which nothing in terms of prior historical influences can account for--apart from the resurrection itself.{19}

Any responsible historian, then, who seeks to give an account of the matter, must deal with these four independently established facts: the honorable burial of Jesus, the discovery of his empty tomb, his appearances alive after his death, and the very origin of the disciples’ belief in his resurrection and, hence, of Christianity itself. I want to emphasize that these four facts represent, not the conclusions of conservative scholars, nor have I quoted conservative scholars, but represent rather the majority view of New Testament scholarship today. The question is: how do you best explain these facts?

Now this puts the sceptical critic in a somewhat desperate situation. For example, some time ago I had a debate with a professor at the University of California, Irvine, on the historicity of the resurrection of Jesus. He had written his doctoral dissertation on the subject and was thoroughly familiar with the evidence. He could not deny the facts of Jesus’s honorable burial, his empty tomb, his post-mortem appearances, and the origin of the disciples’ belief in his resurrection. Therefore, his only recourse was to come up with some alternative explanation of these facts. And so he argued that Jesus had an unknown identical twin brother who was separated from him at birth, came back to Jerusalem just at the time of the crucifixion, stole Jesus’s body out of the grave, and presented himself to the disciples, who mistakenly inferred that Jesus was risen from the dead! Now I won’t go into how I went about refuting his theory, but I think that this theory is instructive because it shows to what desperate lengths skepticism must go in order to deny the historicity of the resurrection of Jesus. In fact, the evidence is so powerful that one of today’s leading Jewish theologians Pinchas Lapide has declared himself convinced on the basis of the evidence that the God of Israel raised Jesus from the dead!{20}

Conclusion
In summary, the gospels are not only trustworthy documents in general, but as we look at some of the most important aspects of Jesus in the gospels, like his radical personal claims, his miracles, his trial and crucifixion, and his resurrection, their historical veracity shines through. God has acted in history, and we can know it.

Endnotes
{1}Luke Timothy Johnson, The Real Jesus (San Francisco: Harper San Francisco, 1996), p. 123.

{2}A. N. Sherwin-White, Roman Society and Roman Law in the New Testament (Oxford: Clarendon Press, 1963), pp. 188-91.

{3}Rudolf Pesch, Das Markusevangelium, 2 vols., Herders Theologischer Kommentar zum Neuen Testament 2 (Freiburg: Herder, 1976-77), 2: 519-20.

{4}See discussion in Colin J. Hemer, The Book of Acts in the Setting of Hellenistic History, ed. Conrad H. Gempf, Wissenschaftliche Untersuchungen zum Neuen Testament 49 (Tübingen: J. C. B. Mohr, 1989), chap. 8.

{5}Ibid., chaps. 4-5.

{6}Sherwin-White, Roman Society, p. 189.

{7}William M. Ramsay, The Bearing of Recent Discovery on the Trustworthiness of the New Testament (London: Hodder & Stoughton, 1915), p. 222.

{8}C. S. Lewis, Mere Christianity (New York: Macmillan, 1952), p. 56.

{9}Rudolf Bultmann, Jesus (Berlin: Deutsche Bibliothek, 1926), p. 159.

{10}Craig Evans, "Life-of-Jesus Research and the Eclipse of Mythology," Theological Studies 54 (1993): 18, 34.

{11}Johnson, Real Jesus, p. 125.

{12}Robert Funk, Jesus Seminar videotape.

{13}Leander Keck, "The Second Coming of the Liberal Jesus?" Christian Century (August, 1994), p. 786.

{14}John P. Meier, A Marginal Jew, vol. 1: The Roots of the Problem and the Person, Anchor Bible Reference Library (New York: Doubleday, 1991), p. 177.

{15}John A. T. Robinson, The Human Face of God (Philadelphia: Westminster, 1973), p. 131.

{16}Jakob Kremer, Die Osterevangelien--Geschichten um Geschichte (Stuttgart: Katholisches Bibelwerk, 1977), pp. 49-50.

{17}D. H. Van Daalen, The Real Resurrection (London: Collins, 1972), p. 41.

{18}Gerd Lüdemann, What Really Happened to Jesus?, trans. John Bowden (Louisville, Kent.: Westminster John Knox Press, 1995), p. 80.

{19}C. F. D. Moule and Don Cupitt, "The Resurrection: a Disagreement," Theology 75 (1972): 507-19.

{20}Pinchas Lapide, The Resurrection of Jesus, trans. Wilhelm C. L

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