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The historicity of Jesus is the question whether Jesus of Nazareth existed as a historical figure, whether any of the major milestones in his life as portrayed in the gospels can be confirmed as historical events as opposed to myth, legend, or fiction, and the weighing of the evidence relating to his life. (The historicity of Jesus is distinct from the related study of the historical Jesus, which refers to scholarly reconstructions of the life of Jesus based primarily on critical analysis of the gospel texts).

The theory that Jesus never existed at all (the Christ myth theory) has very little scholarly support. Scholars differ on the historicity of specific episodes described in the Biblical accounts, but most scholars agree that Jesus was a Galilean Jew who was born between 7-4 BC and died 30–36 AD, that Jesus was baptized by John the Baptist, that he was crucified by the order of the Roman Prefect Pontius Pilate and that he lived in Galilee and Judea.

Since the 18th century a number of quests for the historical Jesus have taken place, and historical critical methods for studying the historicity of Jesus have been developed. Unlike for some figures in ancient history, the available sources are all documentary. In conjunction with Biblical sources such as the Pauline Letters and the Synoptic Gospels, three passages in non-Christian works have been used to support the historicity of Jesus. These are two passages in the writings of the Jewish historian Josephus, and one from the Roman historian Tacitus. Although the authenticity of all three passages has been disputed to varying degrees, most biblical scholars believe that all three are at least partially authentic.

The historical analysis techniques used by Biblical scholars have been questioned. However the majority viewpoint among those scholars of various disciplines who have commented on the subject is that Jesus existed, although biblical scholars differ about the beliefs and teachings of Jesus as well as the accuracy of the parts of his life that have been recorded in the Gospels.

Historicity

Historicity is the historical actuality or historical authenticity of a person or event, as opposed to being a myth, legend, or fiction. Historicity focuses on the truth value of knowledge claims about the past (denoting historical actuality, authenticity, and factuality.) The historicity of a claim about the past is its factual status.

Questions regarding historicity concern not just the issue of "what really happened," but also the issue of how modern observers can come to know "what really happened." This second issue is closely tied to historical research practices and methodologies for analyzing the reliability of primary sources and other evidence.

Evidence of Jesus

The sources for the historicity of Jesus are mainly Christian sources, such as the gospels and the purported letters of the apostles. The authenticity and reliability of these sources has been questioned by many scholars, and few events mentioned in the gospels are universally accepted.

There are three mentions of Jesus in non-Christian sources, which have been used in historical analyses of the existence of Jesus. These are two mentions in the works of 1st-century Roman historian Josephus and one mention in the works of the 2nd-century Roman historian Tacitus.

Josephus' Antiquities of the Jews, written around 93–94 AD, includes two references to the biblical Jesus Christ in Books 18 and 20. The general scholarly view is that while the longer passage, known as the Testimonium Flavianum, is most likely not authentic in its entirety, it is broadly agreed upon that it originally consisted of an authentic nucleus, which was then subject to Christian interpolation or forgery. Of the other mention in Josephus, Josephus scholar Louis H. Feldman has stated that "few have doubted the genuineness" of Josephus' reference to Jesus in Antiquities 20, 9, 1 and it is only disputed by a small number of scholars.

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

Classical historian Michael Grant wrote that:

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.

Widely accepted historical events

Virtually all modern scholars of antiquity agree that Jesus existed, and most biblical scholars and classical historians see the theories of his non-existence as effectively refuted. There is no evidence today that the existence of Jesus was ever denied in antiquity by those who opposed Christianity. Geoffrey Blainey notes that "a few scholars argue that Jesus... did not even exist," and that they "rightly point out that contemporary references to him were extremely rare." 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.

According to New Testament scholar James Dunn, nearly all modern scholars consider the baptism of Jesus and his crucifixion to be historically certain. He states that these "two facts in the life of Jesus command almost universal assent" and "rank so high on the 'almost impossible to doubt or deny' scale of historical 'facts' they are obvious starting points for an attempt to clarify the what and why of Jesus' mission." that they are often the starting points for the study of the historical Jesus.

Bart D. Ehrman states that the existence of Jesus and his crucifixion by the Romans is attested to by a wide range of sources including Josephus and Tacitus. John P. Meier views the crucifixion of Jesus as historical fact and states that based on the criterion of embarrassment Christians would not have invented the painful death of their leader. Meier states that a number of other criteria, e.g. the criterion of multiple attestation (i.e. confirmation by more than one source), the criterion of coherence (i.e. that it fits with other historical elements) and the criterion of rejection (i.e. that it is not disputed by ancient sources) help establish the crucifixion of Jesus as a historical event. Biblical scholar John Dominic Crossan, highly skeptical with regard to the Gospel accounts of miracles, wrote in 1995

That (Jesus) was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus... agree with the Christian accounts on at least that basic fact.

One of the arguments in favour of the historicity of the baptism of Jesus by John is that it is a story which the early Christian Church would have never wanted to invent, typically referred to as the criterion of embarrassment in historical analysis. Based on this criterion, given that John baptised for the remission of sins, and Jesus was viewed as without sin, the invention of this story would have served no purpose, and would have been an embarrassment given that it positioned John above Jesus. The Gospel of Matthew attempts to offset this problem by having John feel unworthy to baptise Jesus and Jesus giving him permission to do so in Matthew 3:14–15.

Historian of ancient history Robin Lane Fox states "Jesus was born in Galilee". Co-director of Ancient Cultures Research Centre at Macquarie University, Sydney, Australia Alanna Nobbs has stated "While historical and theological debates remain about the actions and significance of this figure, his fame as a teacher, and his crucifixion under the Roman prefect Pontius Pilate, may be described as historically certain."

Amy-Jill Levine has summarized the situation by stating that "there is a consensus of sorts on the basic outline of Jesus' life" in that most scholars agree that Jesus was baptized by John the Baptist, and over a period of one to three years debated Jewish authorities on the subject of God, gathered followers, and was crucified by Roman prefect Pontius Pilate who officiated 26-36 AD. There is much in dispute as to his previous life, childhood, family and place of residence, of which the canonical gospels are almost completely silent. This silence is a problematic fact in explaining the historiography of Jesus. It has been suggested that it was the result of a conflict between the Nazarene Jewish followers of Jesus, led by his brother James, and the nascent Gentilic Christians led by the Apostle Paul.

Scholars attribute varying levels of certainty to other episodes. E.P. Sanders and Craig A. Evans independently state that there are two other incidents in the life of Jesus that can be considered historical: that Jesus called disciples, and that he caused a controversy at the Temple. This extended view assumes that there are eight elements about Jesus and his followers that can be viewed as historical facts—four episodes in the life of Jesus and four about him and his followers, namely:

• Jesus was baptized by John the Baptist. He called disciples. He had a controversy at the Temple. Jesus was crucified by the Romans near Jerusalem.

• Jesus was a Galilean. His activities were confined to Galilee and Judea. After his death his disciples continued. Some of his disciples were persecuted.

Scholarly agreement on this extended list is not universal.

The Mishnah (c. 200) may refer to Jesus and reflect the early Jewish traditions of portraying Jesus as a sorcerer or magician. Other possible references to Jesus and his execution may exist in the Talmud, but they also aim to discredit his actions, not deny his existence.

Methods of research

When judging the historical reliability of the gospels, scholars ask if the accounts in the gospels are, when judged using normal standards that historians use on other ancient writings, reliable or not. The main issues are what are the 'original' gospels, whether the original gospel works were accurate eyewitness accounts, and whether those original versions have been transmitted accurately through the ages to us. In evaluating the historical reliability of the Gospels, scholars consider a number of factors. These include authorship and date of composition, intention and genre, gospel sources and oral tradition, textual criticism, and historical authenticity of specific sayings and narrative events.

The genre of the gospels is essential in understanding the intentions of the authors regarding the historical value of the texts. New Testament scholar Graham Stanton states that "the gospels are now widely considered to be a sub-set of the broad ancient literary genre of biographies." Charles H. Talbert agrees that the gospels should be grouped with the Graeco-Roman biographies, but adds that such biographies included an element of mythology, and that the synoptic gospels also included elements of mythology. E.P. Sanders states that “these Gospels were written with the intention of glorifying Jesus and are not strictly biographical in nature.” Ingrid Maisch and Anton Vögtle writing for Karl Rahner in his encyclopedia of theological terms indicate that the gospels were written primarily as theological, not historical items. Erasmo Leiva-Merikakis notes that "we must conclude, then, that the genre of the Gospel is not that of pure 'history'; but neither is it that of myth, fairy tale, or legend. In fact, 'gospel' constitutes a genre all its own, a surprising novelty in the literature of the ancient world." Some critics have maintained that Christianity is not founded on a historical figure, but rather on a mythical creation. This view proposes that the idea of Jesus was the Jewish manifestation of a pan-Hellenic cult, known as Osiris-Dionysus, which acknowledged the non-historic nature of the figure, using it instead as a teaching device.

Scholars tend to consider Luke's works (Luke-Acts) to be closer in genre to "pure" history, although they also note that “This is not to say that he was always reliably informed, or that - any more than modern historians - he always presented a severely factual account of events.” New Testament scholar, James D.G. Dunn believes that "the earliest tradents within the Christian churches preservers more than innovators...seeking to transmit, retell, explain, interpret, elaborate, but not create de novo...Through the main body of the Synoptic tradition, I believe, we have in most cases direct access to the teaching and ministry of Jesus as it was remembered from the beginning of the transmission process (which often predates Easter) and so fairly direct access to the ministry and teaching of Jesus through the eyes and ears of those who went about with him." Nevertheless, David Jenkins, a former Anglican Bishop of Durham and university professor, has stated that “Certainly not! There is absolutely no certainty in the New Testament about anything of importance.”

Critical scholars have developed a number of criteria to evaluate the probability, or historical authenticity, of an attested event or saying represented in the gospels. These criteria are applied to the gospels in order to help scholars in reconstructions of the Historical Jesus. The criterion of dissimilarity argues that if a saying or action is dissimilar to, or contrary to, the views of Judaism in the context of Jesus or the views of the early church, then it can more confidently be regarded as an authentic saying or action of Jesus. One commonly cited example of this is Jesus' controversial reinterpretation of the Mosaic law in his Sermon on the Mount, or Peter's decision to allow uncircumcised gentiles into what was, at the time, a sect of Judaism. The criterion of embarrassment holds that the authors of the gospels had no reason to invent embarrassing incidents such as the denial of Jesus by Peter, or the fleeing of Jesus' followers after his arrest, and therefore such details would likely not have been included unless they were true. Bart Ehrman, using the criterion of dissimilarity to judge the historical reliability of the claim Jesus was baptized by John the Baptist, notes that "it is hard to imagine a Christian inventing the story of Jesus' baptism since this could be taken to mean that he was John's subordinate."

The criterion of multiple attestation says that when two or more independent sources present similar or consistent accounts, it is more likely that the accounts are accurate reports of events or that they are reporting a tradition which pre-dates the sources themselves. This is often used to note that the four gospels attest to most of the same events, but that Paul's epistles often attest to these events as well, as do the writings of the early church, and to a limited degree non-Christian ancient writings. The criterion of cultural and historical congruency says that a source is less credible if the account contradicts known historical facts, or if it conflicts with cultural practices common in the period in question. It is, therefore, more credible if it agrees with those known facts. For example, this is often used when assessing the reliability of claims in Luke-Acts, such as the official title of Pontius Pilate. Through linguistic criteria a number of conclusions can be drawn. The criterion of "Aramaisms" as it is often referred holds that if a saying of Jesus has Aramaic roots, reflecting Jesus' Palestinian context, the saying is more likely to be authentic.

Since the 18th century, scholars have taken part in three separate "quests" for the historical Jesus, attempting to reconstruct various portraits of his life using historical methods. Although textual criticism of Biblical sources had been practiced for centuries, these quests introduced new methods and specific methodologies to determine the historical validity of their conclusions.

While textual criticism (or lower criticism) had been practiced for centuries, a number of approaches to historical analysis and a number of criteria for evaluating the historicity of events emerged as of the 18th century, as a series of "Quests for the historical Jesus" took place. At each stage of development, scholars suggested specific forms and methodologies of analysis and specific criteria to be used to determine historical validity.

The first Quest, which started in 1778, was almost entirely based on biblical criticism. This was supplemented with form criticism in 1919 and redaction criticism in 1948. Form criticism began as an attempt to trace the history of the biblical material before it was written down, and may thus be seen as starting when textual criticism ends. Form criticism looks for patterns within units of biblical text and attempts to trace their origin based on the patterns. Redaction criticism may be viewed as the child of text criticism and form criticism. This approach views an author as a "redactor" i.e. someone preparing a report, and tries to understand how the redactor(s) has molded the narrative to express their own perspectives.

At the end of the first Quest (c. 1906) the criterion for multiple attestation was used and was the major additional element up to 1950s. The concept behind multiple attestation is simple: as the number of independent sources that vouch for an event increases, confidence in the historical authenticity of the event rises.

Other criteria were being developed at the same time, e.g. "double dissimilarity" in 1913, "least distinctiveness" in 1919 and "coherence and consistency" in 1921. The criterion of double dissimilarity views a reported saying or action of Jesus as possibly authentic, if it is dissimilar from both the Judaism of his time and also from the traditions of the early Christianity that immediately followed him. The least distinctiveness criterion relies on the assumption that when stories are passed from person to person, the peripheral, least distinct elements may be distorted, but the central element remains unchanged. The criterion of "coherence and consistency" states that material can be used only when other material has been identified as authentic to corroborate it.

The second Quest was launched in 1953, and along with it the criterion of embarrassment was introduced. This criterion states that a group is unlikely to invent a story that would be embarrassing to themselves. The criterion of "historical plausibility" was introduced in 1997, after the start of the third Quest in 1988. This principle analyzes the plausibility of an event in two separate components: contextual plausibility and consequential plausibility, i.e. the historical context needs to be suitable, as well as the consequences.

Currently modern scholarly research on the historical Jesus focuses on what is historically probable, or plausible about Jesus. More recently historicists have focused their attention on the historical writings associated with the period in which Jesus lived or on the evidence concerning his family.

Myth theory

The Christ myth theory is the proposition that Jesus of Nazareth never existed, or if he did, he had virtually nothing to do with the founding of Christianity and the accounts in the gospels. The theory that Jesus never existed at all has very little scholarly support.

Criticism of Jesus research methods

A number of scholars have criticised Historical Jesus research for religious bias and lack of methodological soundness. Nevertheless, with very few exceptions, they do support the historicity of Jesus and reject the Christ Myth Theory. For details, see Historical Jesus.

See also

• The Bible and history
• Census of Quirinius, the enrollment of the Roman provinces of Syria and Judaea for tax purposes taken in the year 6/7.
• Chronology of Jesus
• Cultural and historical background of Jesus
• Historical reliability of the Gospels
• Quest for the historical Jesus
• Sources for the historicity of Jesus

Notes

1. Bart Ehrman, Did Jesus Exist? Harper Collins, 2012
2. Amy-Jill Levine in the The Historical Jesus in Context edited by Amy-Jill Levine et al. 2006 Princeton Univ Press ISBN 978-0-691-00992-6 pages 1-2
3. Jesus: Apocalyptic Prophet of the New Millennium by Bart D. Ehrman (Sep 23, 1999) ISBN 0195124731 Oxford Univ Press pages ix-xi
4. Jesus Remembered Volume 1, by James D. G. Dunn 2003 ISBN 0-8028-3931-2 pp. 125-127
5. ^ Robert E. Van Voorst Jesus Outside the New Testament: An Introduction to the Ancient Evidence Eerdmans Publishing, 2000. ISBN 0-8028-4368-9 p. 16, Referring to G.A. Wells: "The nonhistoricity thesis has always been controversial, and it has consistently failed to convince scholars of many disciplines and religious creeds... Biblical scholars and classical historians now regard it as effectively refuted"
6. ^ The Cambridge companion to Jesus by Markus N. A. Bockmuehl 2001 Cambridge University Press ISBN 978-0-521-79678-1 pages 123-124. Page 124 state that the "farfetched theories that Jesus' existence was a Christian invention are highly implausible."
7. ^ Powell, Mark Allan (1998). Jesus as a figure in history: how modern historians view the man from Galilee. Louisville, KY: Westminster John Knox Press. p. 168. ISBN 978-0-664-25703-3.
8. ^ Jesus in history, thought, and culture: an encyclopedia, Volume 1 by James Leslie Houlden 2003 ISBN 1-57607-856-6-page 660
9. ^ Van Voorst (2000) p. 14
10. ^ Jesus as a Figure in History: How Modern Historians View the Man from Galilee by Mark Allan Powell 1998 ISBN 0-664-25703-8 page 181 Cite error: The named reference "MAPowell168" was defined multiple times with different content (see the help page).
11. Paul L. Maier "The Date of the Nativity and Chronology of Jesus" in Chronos, kairos, Christos: nativity and chronological studies by Jerry Vardaman, Edwin M. Yamauchi 1989 ISBN 0-931464-50-1 pages 113-129
12. The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 page 114
13. ^ Many scholars agree that Jesus debated with fellow Jews on how best to live according to God's will, engaged in healings and exorcisms, taught in parables, gathered male and female followers in Galilee, went to Jerusalem, and was crucified by Roman soldiers during the governorship of Pontius Pilate" The Historical Jesus in Context edited by Amy-Jill Levine et al. Princeton University Press ISBN 978-0-691-00992-6 page 4
14. ^ Jesus Remembered by James D. G. Dunn 2003 ISBN 0-8028-3931-2 page 339 states of baptism and crucifixion that these "two facts in the life of Jesus command almost universal assent". Cite error: The named reference "JDunn339" was defined multiple times with different content (see the help page).
15. ^ Prophet and Teacher: An Introduction to the Historical Jesus by William R. Herzog (4 Jul 2005) ISBN 0664225284 pages 1-6
16. ^ Crossan, John Dominic (1995). Jesus: A Revolutionary Biography. HarperOne. p. 145. ISBN 0-06-061662-8. That he was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus...agree with the Christian accounts on at least that basic fact. Cite error: The named reference "autogenerated145" was defined multiple times with different content (see the help page).
17. Joel B. Green, Scot McKnight, I. Howard Marshall, Dictionary of Jesus and the Gospels (InterVarsity Press, 1992), page 442
18. The Historical Jesus in Recent Research edited by James D. G. Dunn and Scot McKnight 2006 ISBN 1-57506-100-7 page 303
19. Who Is Jesus? by John Dominic Crossan, Richard G. Watts 1999 ISBN 0664258425 pages 28-29
20. Akenson, Donald (1998). Surpassing wonder: the invention of the Bible and the Talmuds. University of Chicago Press. pp. 539–555. ISBN 978-0-226-01073-1. Retrieved 8 January 2011. ... The point I shall argue below is that, the agreed evidentiary practices of the historians of Yeshua, despite their best efforts, have not been those of sound historical practice ...
21. ^ Fox, Robin Lane (2005). The Classical World: An Epic History from Homer to Hadrian. Basic Books. p. 48. ISBN 978-0465024971.
22. ^ Dickson, John. "Best of 2012: The irreligious assault on the historicity of Jesus". Abc.net.au. Retrieved 17 June 2014.
23. ^ While discussing the "striking" fact that "we don't have any Roman records, of any kind, that attest to the existence of Jesus," Ehrman dismisses claims that this means Jesus never existed, saying, "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees, based on clear and certain evidence." B. Ehrman, 2011 Forged : writing in the name of God ISBN 978-0-06-207863-6. page 285
24. Robert M. Price (a former fundamentalist apologist turned atheist who says the existence of Jesus cannot be ruled out, but is less probable than non-existence) agrees that this perspective runs against the views of the majority of scholars: Robert M. Price "Jesus at the Vanishing Point" in The Historical Jesus: Five Views edited by James K. Beilby & Paul Rhodes Eddy, 2009 InterVarsity, ISBN 028106329X page 61
25. ^ Michael Grant (a classicist) states that "In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." in Jesus: An Historian's Review of the Gospels by Michael Grant 2004 ISBN 1898799881 page 200
26. ^ Richard A. Burridge states: "There are those who argue that Jesus is a figment of the Church’s imagination, that there never was a Jesus at all. I have to say that I do not know any respectable critical scholar who says that any more." in Jesus Now and Then by Richard A. Burridge and Graham Gould (Apr 1, 2004) ISBN 0802809774 page 34
27. http://www.merriam-webster.com/dictionary/historicity
28. http://www.oxforddictionaries.com/definition/english/historicity
29. Wandersee, J. H. (1992), The historicality of cognition: Implications for science education research. J. Res. Sci. Teach., 29: 423–434. doi: 10.1002/tea.3660290409
30. Harre, R., & Moghaddam, F.M. (2006). Historicity, social psychology, and change. In Rockmore, T. & Margolis, J. (Eds.), History, historicity, and science (pp. 94-120). London: Ashgate Publishing Limited.,
31. William J. Hamblin, professor of history at Brigham Young University. Two part article on historicity, and
32. Hall, J. (2007). Historicity and Sociohistorical Research. In W. Outhwaite, & S. Turner (Eds.), The SAGE Handbook of Social Science Methodology. (pp. 82-102). London, England: SAGE Publications Ltd. doi: http://dx.doi.org/10.4135/9781848607958.n5
33. Hall, J. (2007). History, methodologies, and the study of religion. In J. Beckford, & N. Demerath (Eds.), The SAGE handbook of the sociology of religion. (pp. 167-189). London: SAGE Publications Ltd. doi: http://dx.doi.org/10.4135/9781848607965.n9
34. Jesus as a Figure in History: How Modern Historians View the Man from Galilee by Mark Allan Powell 1998 ISBN 0-664-25703-8 page 181
35. ^ Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 431-436
36. Van Voorst (2000) pp. 39-53
37. Schreckenberg, Heinz; Kurt Schubert (1992). Jewish Traditions in Early Christian Literature. ISBN 90-232-2653-4.
38. Kostenberger, Andreas J.; L. Scott Kellum; Charles L. Quarles (2009). The Cradle, the Cross, and the Crown: An Introduction to the New Testament. ISBN 0-8054-4365-7.
39. The new complete works of Josephus by Flavius Josephus, William Whiston, Paul L. Maier ISBN 0-8254-2924-2 pages 662-663
40. Josephus XX by Louis H. Feldman 1965, ISBN 0674995023 page 496
41. Van Voorst, Robert E. (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence ISBN 0-8028-4368-9. page 83
42. Flavius Josephus; Maier, Paul L. (December 1995). Josephus, the essential works: a condensation of Jewish antiquities and The Jewish war ISBN 978-0-8254-3260-6 pages 284-285
43. P.E. Easterling, E. J. Kenney (general editors), The Cambridge History of Latin Literature, page 892 (Cambridge University Press, 1982, reprinted 1996). ISBN 0-521-21043-7
44. ^ Robert E. Van Voorst, Jesus Outside the New Testament: An Introduction to the Ancient Evidence, Wm. B. Eerdmans, 2000. p 39- 53
45. Eddy, Paul; Boyd, Gregory (2007). The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition Baker Academic, ISBN 0-8010-3114-1 page 127
46. F.F. Bruce,Jesus and Christian Origins Outside the New Testament, (Grand Rapids: Eerdmans, 1974) p. 23
47. Theissen, Gerd; Merz, Annette (1998). The historical Jesus: a comprehensive guide. Minneapolis: Fortress Press. p. 83. ISBN 978-0-8006-3122-2. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)CS1 maint: multiple names: authors list (link)
48. The Case Against Christianity, By Michael Martin, pg 50-51, at http://books.google.co.za/books?id=wWkC4dTmK0AC&pg=PA52&dq=historicity+of+jesus&hl=en&sa=X&ei=o-_8U5-yEtTH7AbBpoCoAg&ved=0CCUQ6AEwAg#v=onepage&q=tacitus&f=false
49. The Historical Jesus in the Twentieth Century: 1900-1950, By Walter P. Weaver, pg 53, pg 57, at http://books.google.co.za/books?id=1CZbuFBdAMUC&pg=PA45&dq=historicity+of+jesus&hl=en&sa=X&ei=o-_8U5-yEtTH7AbBpoCoAg&ved=0CEoQ6AEwCQ#v=onepage&q=tacitus&f=false
50. ^ Secret of Regeneration, By Hilton Hotema, pg 100, at http://books.google.co.za/books?id=jCaopp3R5B0C&pg=PA100&dq=interpolations+in+tacitus&hl=en&sa=X&ei=CRf-U9-VGZCe7AbxrIDQCA&ved=0CCAQ6AEwATge#v=onepage&q=interpolations%20in%20tacitus&f=false
51. Jesus, University Books, New York, 1956, p.13
52. France, RT (1986). Evidence for Jesus (Jesus Library). Trafalgar Square Publishing. pp. 19–20. ISBN 0-340-38172-8.
53. Michael Grant (1977), Jesus: An Historian's Review of the Gospels
54. James D. G. Dunn (1974) Paul's understanding of the death of Jesus in Reconciliation and Hope. New Testament Essays on Atonement and Eschatology Presented to L.L. Morris on his 60th Birthday. Robert Banks, ed., Carlisle: The Paternoster Press, pp. 125-141, Citing G.A. Wells (The Jesus of the Early Christians (1971)): "Perhaps we should also mention that at the other end of the spectrum Paul’s apparent lack of knowledge of the historical Jesus has been made the major plank in an attempt to revive the nevertheless thoroughly dead thesis that the Jesus of the Gospels was a mythical figure." An almost identical quotation is included in Dunn, James DG (1998) The Christ and the Spirit: Collected Essays of James D.G. Dunn, Volume 1, Wm. B. Eerdmans Pub. Co., p. 191, and Sykes, S. (1991) Sacrifice and redemption: Durham essays in theology. Cambridge : Cambridge University Press. p. 35-36.
55. Encyclopedia of theology: a concise Sacramentum mundi by Karl Rahner 2004 ISBN 0-86012-006-6 pp. 730-731: "The few non-Christian sources merely comfirm that in antiquity it never occurred to any one, even the bitterest enemies of Christianity, to doubt the existence of Jesus"
56. Van Voorst, Robert E (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence. Eerdmans Publishing. ISBN 0-8028-4368-9-page 15: Referring to G.A. Wells (The Jesus of the Early Christians (1971)): "Fourth, Wells cannot explain to the satisfaction of historians why, if Christians invented the historical Jesus around the year 100, no pagans and Jews who opposed Christianity denied Jesus' historicity or even questioned it." (Van Voorst refutes his own point in footnote 35, citing Justin's Dialogue with Trypho, Chapter 8)
57. Geoffrey Blainey; A Short History of Christianity; Viking; 2011; p.xix-xx
58. The New Testament: A Historical Introduction to the Early Christian Writings by Bart D. Ehrman 1999 ISBN 0-19-512639-4-page 248
59. John P. Meier "How do we decide what comes from Jesus" in The Historical Jesus in Recent Research by James D. G. Dunn and Scot McKnight 2006 ISBN 1-57506-100-7 pages 126-128
60. John P. Meier "How do we decide what comes from Jesus" in The Historical Jesus in Recent Research by James D. G. Dunn and Scot McKnight 2006 ISBN 1-57506-100-7 pages 132-136
61. Crossan, John Dominic (1995). Jesus: A Revolutionary Biography. HarperOne. ISBN 0-06-061662-8 page 145
62. ^ Jesus as a figure in history: how modern historians view the man from Galilee by Mark Allan Powell 1998 ISBN 0-664-25703-8 page 47
63. Who Is Jesus? by John Dominic Crossan, Richard G. Watts 1999 ISBN 0664258425 pages 31-32
64. ^ Jesus of Nazareth: An Independent Historian's Account of His Life and Teaching by Maurice Casey 2010 ISBN 0-567-64517-7 page 35
65. The historical Jesus: a comprehensive guide by Gerd Theissen, Annette Merz 1998 ISBN 0-8006-3122-6 page 207
66. John the Baptist: prophet of purity for a new age by Catherine M. Murphy 2003 ISBN 0-8146-5933-0 pages 29-30
67. "Professor Alana Nobbs". Mq.edu.au. Macquarie University. Retrieved 17 June 2014.
68. Eisenmann, Robert, (2001), "James the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls"
69. Butz, Jeffrey (2005), "The Brother of Jesus and the Lost Traditions of Christianity" (Inner Traditions)
70. Tabor, James (2012), "Paul and Jesus: How the Apostle Transformed Christianity" (Simon and Shuster)
71. ^ Authenticating the Activities of Jesus by Bruce Chilton and Craig A. Evans 2002 ISBN 0391041649 pages 3-7
72. Jesus as a Figure in History: How Modern Historians View the Man from Galilee by Mark Allan Powell (1 Nov 1998) ISBN 0664257038 page 117
73. ^ Jesus and the Politics of his Day by E. Bammel and C. F. D. Moule (30 Aug 1985) ISBN 0521313449 page 393
74. In Jesus: The Complete Guide edited by J. L. Houlden (8 Feb 2006) ISBN 082648011X pages 693-694
75. Jesus in the Talmud by Peter Schäfer (24 Aug 2009) ISBN 0691143188 page 141 and 9
76. Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg (1 Aug 2009) ISBN 0805444823 page 280
77. Kostenberger, Andreas J.; Kellum, L. Scott; Quarles, Charles L. (2009). The Cradle, the Cross, and the Crown: An Introduction to the New Testament ISBN 0-8054-4365-7. pages 107-109
78. "Historicity", The Oxford English Dictionary.
79. ^ Craig L. Blomberg, Jesus and the Gospels: An Introduction and Survey (2nd Edition).425.
80. Paul Rhodes Eddy & Gregory A. Boyd, The Jesus Legend:A Case for the Historical Reliability of the Synoptic Jesus Tradition. (2008, Baker Academic).309-262.
81. Craig L. Blomberg, Historical Reliability of the Gospels (1986, Inter-Varsity Press).19-72.
82. Paul Rhodes Eddy & Gregory A. Boyd, The Jesus Legend:A Case for the Historical Reliability of the Synoptic Jesus Tradition. (2008, Baker Academic).237-308.
83. Craig L. Blomberg, Jesus and the Gospels: An Introduction and Survey (2nd Edition).424.
84. Graham Stanton, Jesus and Gospel. p.192.
85. Charles H. Talbert, What Is a Gospel? The Genre of Canonical Gospels pg 42 (Philadelphia: Fortress Press, 1977).
86. “The Historical Figure of Jesus," Sanders, E.P., Penguin Books: London, 1995, p., 3.
87. Encyclopedia of theology: a concise Sacramentum mundi by Karl Rahner 2004 ISBN 0-86012-006-6 pages 730-741
88. Meier 1994 v.2 ch. 17; Ehrman 1999 p.227-8
89. Examples of authors who argue the Jesus myth hypothesis: Thomas L. Thompson The Messiah Myth: The Near Eastern Roots of Jesus and David (Jonathan Cape, Publisher, 2006); Michael Martin, The Case Against Christianity (Philadelphia: Temple University Press, 1991), 36–72; John Mackinnon Robertson
90. Freke, Timothy and Gandy, Peter (1999) The Jesus Mysteries. London: Thorsons (Harper Collins)
91. ^ Grant, Robert M., "A Historical Introduction to the New Testament" (Harper and Row, 1963), religion-online.org
92. Richard Bauckham, Jesus and the Eyewitnesses. 117.
93. James D.G. Dunn, "Messianic Ideas and Their Influence on the Jesus of History," in The Messiah, ed. James H. Charlesworth. pp. 371-372. Cf. James D.G. Dunn, Jesus Remembered.
94. , retrieved 15nov2010
95. Norman Perrin, Rediscovering the Teaching of Jesus 43.
96. Christopher Tuckett, "Sources and Method" in The Cambridge Companion to Jesus. ed. Markus Bockmuehl. 132.
97. Meier, John P., A Marginal Jew: Rethinking the Historical Jesus, Doubleday: 1991. vol 1: pp. 168–171.
98. Bart D. Ehrman, The New Testament:A Historical Introduction to the Early Christian Writings.194-5.
99. The criteria for authenticity in historical-Jesus research: previous discussion and new proposals, by Stanley E. Porter, pg. 118
100. The criteria for authenticity in historical-Jesus research: previous discussion and new proposals, by Stanley E. Porter, pg. 119
101. Bart D. Ehrman, The New Testament:A Historical Introduction to the Early Christian Writings.193.
102. Stanley E. Porter, The Criteria for Authenticity in Historical-Jesus Research: previous discussion and new proposals.127.
103. The Jesus Quest: The Third Search for the Jew of Nazareth by Ben Witherington (May 8, 1997) ISBN 0830815449 pages 9-13
104. The Quest for the Plausible Jesus: The Question of Criteria by Gerd Theissen and Dagmar Winter (Aug 30, 2002) ISBN 0664225373 pages 1-6
105. ^ Criteria for Authenticity in Historical-Jesus Research by Stanley E. Porter 2004 ISBN 0567043606 pages 100-120
106. ^ The Westminster Dictionary of Christian Theology by Alan Richardson 1983 ISBN 0664227481 pages 215-216
107. ^ Interpreting the New Testament by Daniel J. Harrington (Jun 1990) ISBN 0814651240 pages 96-98
108. The Historical Jesus and the Final Judgment Sayings in Q by Brian Han Gregg (30 Jun 2006) ISBN 3161487508 page 29
109. Criteria for Authenticity in Historical-Jesus Research by Stanley E. Porter 2004 ISBN 0567043606 pages 77-78
110. John, Jesus, and History Volume 1 by Paul N. Anderson, Felix Just and Tom Thatcher (14 Nov 2007) ISBN 1589832930 page 131
111. John P. Meier "Criteria: How do we decide what comes from Jesus?" in The Historical Jesus in Recent Research by James D. G. Dunn and Scot McKnight (15 Jul 2006) ISBN 1575061007 page 124 "Since in the quest for the historical Jesus almost anything is possible, the function of the criteria is to pass from the merely possible to the really probable, to inspect various probabilities, and to decide which candidate is most probable. Ordinarily the criteria can not hope to do more."
112. Mason, Steve (2002), "Josephus and the New Testament" (Baker Academic)
113. Tabor, James (2012)"Paul and Jesus: How the Apostle Transformed Christianity" (Simon & Schuster)
114. Eisenman, Robert (1998), "James the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls" (Watkins)
115. Butz, Jeffrey "The Brother of Jesus and the Lost Teachings of Christianity" (Inner Traditions)
116. Tabor, James (2007), "The Jesus Dynasty: The Hidden History of Jesus, His Royal Family, and the Birth of Christianity"
117. Bart Ehrman, Did Jesus Exist? Harper Collins, 2012, p. 12, "In simpler terms, the historical Jesus did not exist . Or if he did, he had virtually nothing to do with the founding of Christianity." further quoting as authoritative the fuller definition provided by Earl Doherty in Jesus: Neither God Nor Man. Age of Reason, 2009, pp. vii-viii: it is "the theory that no historical Jesus worthy of the name existed, that Christianity began with a belief in a spiritual, mythical figure, that the Gospels are essentially allegory and fiction, and that no single identifiable person lay at the root of the Galilean preaching tradition."

References

• Brown, Raymond E. (1997). An Introduction to the New Testament. Doubleday. {{cite book}}: Invalid |ref=harv (help)
• Daniel Boyarin (2004). Border Lines. The Partition of Judaeo-Christianity. University of Pennsylvania Press.
• Doherty, Earl (1999). The Jesus Puzzle. Did Christianity Begin with a Mythical Christ? : Challenging the Existence of an Historical Jesus. ISBN 0-9686014-0-5
• Drews, Arthur & Burns, C. Deslisle (1998). The Christ Myth (Westminster College-Oxford Classics in the Study of Religion). ISBN 1-57392-190-4
• Ellegård, Alvar Jesus – One Hundred Years Before Christ: A Study in Creative Mythology, (London 1999).
• France, R.T. (2001). The Evidence for Jesus. Hodder & Stoughton.
• Freke, Timothy & Gandy, Peter. The Jesus Mysteries - was the original Jesus a pagan god? ISBN 0-7225-3677-1
• George, Augustin & Grelot, Pierre (Eds.) (1992). Introducción Crítica al Nuevo Testamento. Herder. ISBN 84-254-1277-3
• Koester, Helmut (1992). Ancient Christian Gospels. Harrisburg, PA: Continuum. ISBN 0-334-02450-1.
• Gowler, David B. (2007). What Are They Saying About the Historical Jesus?. Paulist Press.
• Grant, Michael, Jesus: An Historian's Review of the Gospels, Scribner, 1995. ISBN 0-684-81867-1
• Meier, John P., A Marginal Jew: Rethinking the Historical Jesus, Anchor Bible Reference Library, Doubleday

(1991), v. 1, The Roots of the Problem and the Person, ISBN 0-385-26425-9

(1994), v. 2, Mentor, Message, and Miracles, ISBN 0-385-46992-6

(2001), v. 3, Companions and Competitors, ISBN 0-385-46993-4

(2009), v. 4, Law and Love, ISBN 978-0-300-14096-5

• Mendenhall, George E. (2001). Ancient Israel's Faith and History: An Introduction to the Bible in Context. ISBN 0-664-22313-3
• Messori, Vittorio (1977). Jesus hypotheses. St Paul Publications. ISBN 0-85439-154-1
• New Oxford Annotated Bible with the Apocrypha, New Revised Standard Version. (1991) New York, Oxford University Press. ISBN 0-19-528356-2
• Price, Robert M. (2000). Deconstructing Jesus. Amherst, N.Y.: Prometheus Books. ISBN 1-57392-758-9.
• Price, Robert M. (2003). The Incredible Shrinking Son of Man: How Reliable is the Gospel Tradition?. Amherst, N.Y.: Prometheus Books. ISBN 1-59102-121-9.
• Wells, George A. (1988). The Historical Evidence for Jesus. Prometheus Books. ISBN 0-87975-429-X
• Wells, George A. (1998). The Jesus Myth. ISBN 0-8126-9392-2
• Wells, George A. (2004). Can We Trust the New Testament?: Thoughts on the Reliability of Early Christian Testimony. ISBN 0-8126-9567-4
• Wilson, Ian (2000). Jesus: The Evidence (1st ed.). Regnery Publishing.

v t e The Bible and history
General studies	Biblical criticism Biblical studies History of ancient Israel and Judah Quest for the historical Jesus Jesus in comparative mythology
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