From Christ to Jesus
A Study on the Origin of Christianity
A Supernatural Tale
Extant Records
Luke wrote also Act of the Apostles
Luke is the most prolific writer of the NT, in front of Paul, and often contradicting him. Beside their books, we know nothing about these authors, including their real name.
But almost at the same time and slightly after, many other Gospels were written. We have today, in 2023, 30 extant Gospels (while more than twice were written) and 16 extant Acts.
The Gospels believers were the church Fathers: Ignatius of Antioch (death between 115 or 140 CE?), Polycarp of Smyrna (69-155 CE), Papias of Hierapolis (60 - 130 CE), Justin Martyr (100 - 165 CE), Irenaeus of Lyons (130 - 202 CE), Clement of Alexandria (150 - 215 CE), Origen of Alexandria (185 - 253 CE) ...
In the end of the 1st century, these texts (the Gospels) tell the story of a Jewish peasant from Galilee who was crucified in Jerusalem and who was the Messiah.
First, like for the Epistles, we accept the Consensus on several elements.
Who, Where and When
Who? Unknown Jews (or gentile for Luke?)
"To gain admission to the canon, Gospels were attributed to apostles (Matthew and John) or to those dependent on apostles for their information (Mark and Luke). But today, these persons are not thought to have been the actual authors. None of the texts themselves give the author's name - all four are anonymous."
J. M. Robinson The Gospel of Jesus: In Search of the Original Good News
Then, after the 4 Gospels, came the church Fathers Ignatius, Papias, Justin...
Where? rural Galilee
Set up in rural Galilee and its neighborhoods, so there is a good chance that Mark as his followers Matthew, Luke & John were not living far away.
When? From 80s CE
"They were composed in the last thirty years of the first century, half a century after the fact." James M. Robinson
Or more probably last twenty years.
"The framework stories of the gospels are the most highly mythologized type of material. They include the narratives of Jesus' birth, baptism, transfiguration, crucifixion, resurrection, and post-resurrection appearances. The transfiguration story is purely mythological, as are the birth narratives, the story of the empty tomb, and the appearances of the resurrected Jesus to the disciples. Critical scholars would not say that these derive from reminiscences."
B. Mack A Myth of Innocence
YouTube Video
Mark 1:1-20 The beginning
Full extract of the 20 first verses in the Gospel of Mark.
"The beginning of the good news of Jesus Christ, the Son of God. As it is written in the prophet Isaiah:
"See, I am sending my messenger ahead of you, who will prepare your way; [Malachi 3:1]
the voice of one crying out in the wilderness: 'Prepare the way of the Lord, make his paths straight'", [Isaiah 40:3]
John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel's hair, with a leather belt around his waist, and he ate locusts and wild honey [Elijah in 2 Kings 1:8].
He proclaimed, "The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit." [Isaiah 61:1 and Dead Sea Scroll 4Q521]
In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And just as he was coming up out of the water, he saw the heavens torn apart and the Spirit descending like a dove on him.
And a voice came from heaven, "You are my Son, the Beloved; with you I am well pleased."
And the Spirit immediately drove him out into the wilderness. He was in the wilderness for forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him. [Genesis 7:12 & Exodus 24:18]
Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying:
"The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news."
As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake for they were fishermen. And Jesus said to them, 'Follow me and I will make you fishers of men.' And immediately they left their nets and followed him.
As he went a little farther, he saw James son of Zebedee and his brother John, who were in their boat mending the nets. Immediately he called them; and they left their father Zebedee in the boat with the hired men, and followed him."
Mark 1:21-10:52 The Miracles
"They went to Capernaum, and when the Sabbath came, Jesus went into the synagogue and began to teach. The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law.
Just then a man in their synagogue who was possessed by an impure spirit cried out, “What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!”
Be quiet!” said Jesus sternly. Come out of him!
The impure spirit shook the man violently and came out of him with a shriek. The people were all so amazed that they asked each other, “What is this? A new teaching—and with authority! He even gives orders to impure spirits and they obey him.”
Mark 1:21-27
Notice above a distinctive and puzzling feature: Mark’s Messianic Secret. Jesus constantly tells people not to share who he is. He repeatedly silences the demons (Mark 1:23-25, 34; 3:11ff; 5:6ff; 9:20), the people whom he healed (Mark 1:43-45; 5:43; 7:36; 8:26), and the disciples (Mark 8:30; 9:9). But this feature only exists in the Gospel of Mark!
And the rest follows the same way...
1:21-28
1:29-31
1:32-34
1:40-45
2:1-12
3:1-6
3:7-12
4:35-41
5:1-20
5:25-34
5:35-43
cast out an evil spirit in Capernaum
heals the fever of Peter’s mother-in-law
heals many sick and oppressed in Capernaum
cleanses a man with leprosy
heals a paralytic let down through a roof
heals a man’s withered hand on the Sabbath
heals a great multitude of people
calms a Storm on the Sea
casts out demons into a herd of pigs
heals a woman with an issue of blood
raises Jairus’ daughter back to life
6:30-44
6:45-52
6:53-56
7:24-30
7:31-37
8:1-13
8:22-26
9:2-13
9:14-29
10:46-52

feeds more than 5,000 women and children
walks on water
heals many sick after they touch him
cast out demons from a demonized girl
heals a deaf and mute man
feeds more than 4,000 women and children
heals a blind man at Bethsaida
transfigured on the mount
heals a boy with an unclean spirit
restores sight to Bartimaeus in Jericho

We have an average of 1 miracle of Jesus every 20 verses! Jesus is a much more powerful wizard than Gandalf, Merlin, Esclepius or Harry Potter! Baptists and evangelists have nothing to fear ;-) There is no need to ban books and movies about Harry Potter (About.com, EducationWorld.com ...).
"It is endlessly fascinating to watch Christian theologians describe Jesus as miracle worker rather than magician and then attempt to define the substantive difference between those two... There is, it would seem from the tendentiousness of such arguments, an ideological need to protect religion and its miracles from magic and its effects."
J.D. Crossan The Historical Jesus
Mark 11:1-16:8 The Passion
Almost everything is derived from the Old Testament (see below By Haggadic Midrash). They are a chain of events that have a very low historical probability (see below By Cheating with History) but a very high symbolic & theological meanings (see below By using Symbolism & Allegory).
It also comes with its load of supernatural deeds:
11:1-6 prophecy of the colt and villagers question
11:12-14,20 curses the fig tree
13:2 prophecy of the destruction of the temple
14:8 prophecy of his own death & burial
14:13-16 prophecy of the man carrying
a jar & the passover room
14:18
14:30
14:41-42
15:33
15:38
16:6
prophecy of the betrayal of Judas
prophecy of Peter’s denial
prophecy that his death is coming
darkness over the whole land for 3 hours
curtain of the temple torn in two.
Jesus has risen (?)
Not counting the extra 16:9-20 that has been added after.
Then, the following Gospels, either the three canonical (Matthew, Luke and John) or 25 apocryphal (Peter, Thomas, Infancy...) added many more miracles!
The burden of proof
Supernatural is at the heart of the story, not something added
This leads to another problem: without all the folklore, the story shrinks so much that it is hard to find some sense in it.
"A pile of pieces--sayings, deeds--do not constitute a story, and without story there cannot be character, and without character, there cannot be meaning. Once that given by the gospels is abandoned, another must be imported. All the sifting and sieving of the individual pieces leads nowhere by itself."
T. Johnson a conservative ex-priest, attacking the Jesus Seminar
Similarly, in the second volume of A Marginal Jew J. Meier (a Catholic priest) devotes 530 pages to the question of Jesus' miracles. Within that is a (relatively) brief thirteen pages making a general case for the historicity of them, in which he concludes:
"Put dramatically but with not too much exaggeration: if the miracle tradition from Jesus' public ministry were to be rejected in toto as unhistorical, so should every other Gospel tradition about him."
The burden of proof lies on the Gospels
"...given the large proportion of uncorroborated miracle claims made about Jesus in the N.T. documents, we should, in the absence of good independent evidence for an historical Jesus, remain sceptical about his existence."
Stephen Law
And the only possible independent evidence we have of Jesus are the Epistles!
"Miracles do not happen. Stories of miracles are untrue. Therefore, documents in which miraculous accounts are interwoven with reputed facts, are untrustworthy, for those who invented the miraculous element might easily have invented the part that was natural."
Marshall J. Gauvin Did Jesus Christ Really Live?
Then, the central piece of this study, after the one on the Epistles, is to investigate the reliability of all these new claims the Gospels make about Jesus.
Investigating their Reliability
What scholars have postulated
Ministry in Galilee:
  • Mark fashioned a ministry out of other units of tradition which were circulating about Jesus but which had few if any narrative elements attached to them.
  • Teachings, miracles and stories about controversy with the establishment were separate pieces of tradition which Mark himself organized into a coherent sequence, giving Jesus a ministry which moved from Galilee to Jerusalem and led into the passion account.
Passion in Jerusalem:
  • The story of Jesus" trial and crucifixion had an independent existence in early Christian tradition.
  • It developed over the decades through oral transmission and was perhaps set down in some primitive written form.
  • Mark, took this pre-existing block of passion material, did some reshaping, and then constructed an elaborate preface.
Method to judge their Reliability
  • a. Context: The Founding Myth Pattern
  • b. Check five flags* on everything Jesus said and did
  • c. Check five flags* on everything that happen in the Passion Story
  • d. How were the Stories created? - By
*In b. and c., the five flags are:
Supernatural
Ahistorical Elements
Symbolic Meaning
Parallels in the OT
Parallels in the Greek World
a. The Founding Myth Pattern
A Recurrent pattern of the ancient world
The ancient world was full of local and national traditions about men, semi-divine figures or gods involved in the beginnings of religions, communities and nations, like Lao-Tse (Taoism), Lycurgus of Sparta or William Tell at the time of the founding of the Swiss Confederation.
"Beginning in protohistorical times many civilizations and kingdoms adopted some version of a heroic model national origin myth, including the Hittites and Zhou dynasty in the Bronze Age; the Scythians, Wu-sun, Romans and Koguryo in Antiquity; Turks and Mongols during the Middle Ages; and the Dzungar Khanate in the late Renaissance."
C. Beckwith 2009 Empires of the Silk Road
Jewish Founding Myths
The Torah (or Pentateuch, the first five books of the Bible) forms the charter myth of Israel, the story of the people's origins and the foundations of their culture and institutions. It is a fundamental principle of Judaism that the relationship between God and his chosen people was set out on Mount Sinai through the Torah. The Exodus tells how God delivered the Israelites from slavery and how they therefore belonged to him through the Covenant of Mount Sinai.
Jewish fictional heroes include Adam, Enoch, Methuselah, Noah, Abraham, Isaac, Moses, Jacob, Joshua...
Hellenic Founding Myths
Founding myths feature prominently in Greek mythology. "Ancient Greek rituals were bound to prominent local groups and hence to specific localities", Walter Burkert. Thus Greek and Hebrew founding myths established the special relationship between a deity and local people, who traced their origins from a hero and authenticated their ancestral rights through the founding myth.
Greek founding myths often embody a justification for the ancient overturning of an older, archaic order, reformulating a historical event anchored in the social and natural world to valorize current community practices, creating symbolic narratives of "collective importance" enriched with metaphor in order to account for traditional chronologies, and constructing an etiology considered to be plausible among those with a cultural investment.
Some famous ones:
  • The Romans with Romulus
  • The Ionians with Theseus
  • The Dorians with Hercules and his Twelve Labors
  • The Mycenaeans with Perseus, who established the hegemony of Zeus and the Twelve Olympians,
  • The Olympic Games with Pelops
Other Founding Myths
  • King Arthur
  • Ned Ludd, founder of the Luddite movement.
  • The Cargo Cults revere completely mythical heroes who were historized in Tom Navy and John Frum.
All of them share the same goal of unifying people under the same moral authority.
A Christian Founding Myth?
There would be nothing peculiar that Christians did the same thing.
"In both Greek & Jewish view,
the mythic past had deep roots in historic time,
its legends treated as facts.
"
L. Edmunds Approaches to Greek Myth
The gospel life of Jesus corresponds in most particulars with the worldwide paradigm of the mythic hero archetype as delineated by Lord Raglan, Otto Rank, and others. Drawn from comparative studies of Indo-European and Semitic hero legends, this pattern contains 22 typical, recurrent elements.
Top 15 Heroes in Folklore:
  • Oedipus 21
  • Moses 20
  • Jesus 20
  • Theseus 19
  • Dionysus 19
  • Romulus 18
  • Perseus 17
  • Hercules 17
  • Zeus 15
  • Bellerophon 14
  • Jason 14
  • Osiris 14
  • Pelops 13
  • Asclepius 12
  • Joseph 12 (in Genesis)
A. Dundes Holy Writ as Oral Lit: The Bible as Folklore slightly updated by R. Carrier
The first historical figures in this ranking with 10 matching elements are Alexander the Great and Mithridates of Pontus.
"Jesus, whether in Q or Mark, serves as a symbol around which the sectarian and instructional message is built. Such messages are best impressed on the recipient in personal stories involving an individual; he serves better as a motivator and exemplar than does a summary directive. Even the miracles and controversy stories, originally identified with the community, would inevitably have benefited by being focused on a representative individual, since in that way they could be dramatized and glorified, brought home in a more personal way."
E. Doherty
Jesus the Hellenistic Hero
Gregory Riley also summarized the Hellenic literature about the Hero
  • is typically "the offspring of the union between divine and human parents"
  • is known to be a person of remarkable talent
  • has a fate interwoven with the fate of his people
    "their very genetics placed them in the mids of destiny on a larger-than-human scale."
    And that "forms a complex pattern of divine justice in which the gods themselves are partners: the hero suffers humiliation, privation, and even death as a kind of bait in a larger divine trap designed to catch and destroy the wicked"
    like in the example of Odysseus, whose wanderings eventually led to the destruction of the wicked suitors.
  • has divine ennemies:
    "The issue of destiny, often fatal destiny, points to another aspect of the heroic career - heroes have divine enemies."
  • has rulers as human enemies and that the rulers who abuse him bring suffering on his city (such as Troy and Thebes in Greek legends or Jerusalem in Christian).
  • is tested "Common to all stories of heroes is the test of character - the critical situation that is the hero's destiny and shows forth the true character of the soul"
    like in the choice of Heracles between Vice and Virtue and subsequently in the labors.
  • dies "in the prime of life, in the midst of the very test, the crisis for which they were destined".
  • chooses to die "for principle and with honor one of the most famous heroic events to be imitated in the entire tradition."
  • receives the prize of immortality:
    "One may see here the concept that among the ancient heroes suffering led to a prize. The prize for Heracles was immortality, but for the rest of us, in spite of the assurances of the philosophers, the prize was an uncertain remembrance of bravery among our friends and family, or perhaps nothing at all."
  • could act as an intermediary:
    "What remained after death was the right of the hero to stand on behalf of his or her worshipers who themselves passed the test. This was true because through death the hero became a transformed being."
Adapted from P. Kirby review of Gregory Riley: Jesus the Hellenistic Hero
"Heroes not only offered help - their stories also provided understanding of the proper modes of action. They were models, examples, and ideals."
"If one is not a New Testament scholar, one may see with little difficulty from the preceding chapters that stories of the life of Jesus were very much set in the mold of the stories of the ancient heroes."
Gregory Riley One Jesus, Many Christs
Jesus as Heracles or Romulus
"Miller argues, early Christians would have understood the resurrection story as fictitious rather than historical in nature. By drawing connections between the Gospels and ancient Greek and Roman literature, Miller makes the case that the narratives of the resurrection and ascension of Christ applied extensive and unmistakable structural and symbolic language common to Mediterranean "translation fables," stock story patterns derived particularly from the archetypal myths of Heracles and Romulus."
Also by Richard C Miller:
Mark's Empty Tomb and Other Translation Fables in Classical Antiquity Journal of Biblical Literature, v. 129, no. 4 (2010)
Rewriting Homer
"The writer of the first Gospel was familiar with the conventions of Hellenistic literary composition, including its dramatic and argumentative techniques. The story of the gospel shares a lot of similarities with the Greek "Bible", the Iliad and Odyssey though Mark has recasted and inverted the plot into a Jewish anti-epic novel."
Both [men]
A new Moses/Elijah/Elisha
"The parallels between Jesus and other Jewish prophets, both biblical and post-biblical, are numerous and vital.."
E.P. Sanders
Moses
The life of Jesus has many parallels with the life of other prophets in the OT. This is illustrated in many Christian works.
6 panels describing the Stories of Moses in the Sistine Chapel South Wall
Same North Wall
Like Jesus, Moses performed many Miracles.
He is most famous for parting the waters of the Red Sea, but through God’s awesome power, he also turned the river to blood and sent several other infamous plagues upon Egypt, changed his staff to a serpent, changed a healthy hand to one diseased with leprosy, and drew water from a rock.
Exodus 4:1-9, 7:14-25, 8:1-32, 9:1-35, 10:1-27, 12:29-30, 12:17-14:31, 15:22-27, 17:1-7.
Elijah and Elisha
The biblical account of Elijah and Elisha has also served as a literary model behind the Gospels. For Thomas L. Brodie, it is the primary one as we have convincing evidence that Luke reused Elijah/Elisha narratives (1 & 2 Kings).
For more info, see Beyond the Quest for the Historical Jesus: Memoir of a Discovery by T.L. Brodie, 2012, a Irish Dominican priest and scholar who believes Jesus never existed
"The parallels between Jesus and other Jewish prophets, both biblical and post-biblical, are numerous and vital.
I shall mention only one point, the topic that the Gospels single out as the major theme of his message: He taught that the kingdom of God was at hand. This depends on a very Jewish idea, that God controls history and that it has a goal. This is one of the main theological ideas in the Bible and one that was fully shared by first-century Jews."
Many Stories
Born in Bethlehem to the Virgin Mary
Miraculous births are a common theme in mythological, religious and legendary narratives and traditions. They often include conceptions by miraculous circumstances and features such as intervention by a deity, supernatural elements, astronomical signs, hardship or, in the case of some mythologies, complex plots related to creation.
  • The story of Jesus' birth exists only in Matthew & Luke.
    There is nothing in all the Epistles, Q, Thomas, Didache, Mark, John, 1 Clement, Shepherd of Hermas...
  • The dates diverge by 10 years. For Matthew, Jesus was born during Herod's reign, so before 4 BCE, while for Luke, it was during the census of Quirinius in 6 CE.
  • The two stories have only two common points:
    • the name of the parents (Mary & Joseph) also in Mark
    • the location (Bethlehem) also in the OT
    Everything else is different.
    Two Different Tales
    Matthew Luke
    • An unnamed angel announces Jesus' birth to Joseph in a dream.
    • Angel Gabriel announces Jesus' birth to Mary while awake.
    • Joseph & Mary journey to Bethlehem for the census (6 CE).
    Virgin Mary gives birth to her son in Bethlehem of Judea.
    "But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting."
    Micah 5:2
    • The infant is named Jesus.
    • Following a star, Magi come from the East and first visit Herod, then Jesus and offer presents.
    • Joseph & Mary flee to Egypt with Jesus.
    • Herod (died in 4 BCE) slaughters all boys below 2 in Bethlehem & vicinity (no trace of that in history).
    • The Holy Family returns to Israel.
    • Angels appear to some shepherds.
    • Shepherds visit Mary & Joseph.
    • The infant is lying in a manger.
    • The 8th day, the infant is circumcised & named Jesus.
    • Family goes to Jerusalem to present Jesus to God in the Temple.
  • Matthew's story is a pastiche of the OT:
    • The virgin & Jesus' name: Isaiah 7:14, 8:8b, 10
    • Bethlehem Micah 5:2
    • The star: Numbers 24:17-19
    • Gold & frankincense from Magi: Isaiah 60:3, 6
    • Escape to Egypt: Hosea 11:1
    • Herod's slaughter of the newborns (Jeremiah 31:15) is borrowed from the nativity of Moses in Exodus, though Hercules, Romulus and Remus, Oedipus, Perseus, Cyrus the Great, Caesar Augustus, the prophet Zoroaster, the patriarch Abraham and the god Krishna all escaped the dread designs of the evil when still in their cribs.
  • The virgin mother feature comes from a mistranslation of Isaiah 7:14 from Hebrew to Greek:
    Hebrew scriptures Septuagint
    (Greek translation used by the authors of the Gospels)
    "Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel." "Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel."
40 days in the desert & Transfigured
40 days and temptations by satan...


Baptized by John
Baptized by John.


Transfigured
Baptized by John.


A Performer of Miracles
A beginning without Miracles?
This main feature of Jesus' journey on earth cannot be found in most of Christian literature including all the Epistles, the Didache, Thomas, 1 Clement and the hypothetical Q1 and Q2.
They seem also denied by Mk 8:11-13 and 1 Cor. 1:22
But rapidly, they became an integral part of Christian's claims.
Miracles Parallels in the OT and Greco-Roman world
Born from a Virgin
Luke 1:11-2:22, Matthew 1:18-2:21
Jewish Parallels Hellenic/Pagan Parallels
Isaiah 7:14
See above 'Born in Bethlehem to the Virgin Mary'
Zoroaster, Krishna, Romulus and Remus (from a Vestal Rhea Silvia), Attis (from Nana), Garab Dorje (Tibetan Buddhism)...
Exorcism
One of the great superstitions of the age - one which Mark's Jesus is unable to rise above - was the pervasive belief in demons, the presence of evil spirits in the very air in which people moved. These demons were regarded as responsible for many types of illness, both physical and mental.
"“Be quiet!” said Jesus sternly. “Come out of him!
The impure spirit shook the man violently and came out of him with a shriek."
Mark 1:25-26
"For Jesus had said to him, “Come out of this man, you impure spirit!
... The demons begged Jesus, “Send us among the pigs; allow us to go into them.”
He gave them permission, and the impure spirits came out and went into the pigs. The herd, about two thousand in number, rushed down the steep bank into the lake and were drowned."
Mark 5:8-13
"Then he told her, “For such a reply, you may go; the demon has left your daughter.
She went home and found her child lying on the bed, and the demon gone."
Mark 7:29-30
...
The Syro-Phoenician woman in Mark 7 is most likely based on the widow of Zarephath who has similarly concerned for her son 1 Kings 17:8-24
Circe changed Odysseus's soldiers (legions) into swine and their escape from the giant Cyclops Polyphemus.
Homer Odysseus
Healing People
Mark 8:22-26, 10:46-52 (blind), 1:40-45 (leprosy), 1:29-31 (fever), 2:1-12 (paralysis), 3:1-6 (hand), John 9:1-41 (blind)
Happy reversal of paralysis in 2 Kings 1:2-17
Naaman Healed of Leprosy 2 Kings 5:1-19
A man's withered hand restored 1 Kings 13:1-6
In Mark a blind beggar, son of Timaeus, recognizes Jesus as the royal son of David that is passing by, while in the Odyssey the blind Tiresias comes up to Odysseus and recognizes him and calls him by name.
Homer Odyssey Book XI
Raising the Dead
Prophet Elijah raises back to life the dead son of a widow
1 Kings 17:17-24
Lazarus in John is borrowed from two Lukan stories:
  • Luke 10:38-42 Where Jesus visits the home of Mary and Martha and there is no mention of a third sibling.
  • Luke 16:19-31 Where a man named Lazarus dies in the Parable of Lazarus and the rich man.
Lucius Apuleius The Florida 19
Lucius Apuleius The Golden Ass
Walking on Water
Mark 6:45-51 + Peter in Matt 14:28-33
The god Orion (the Hunter), son of Poseidon and Euryale, had the ability to walk upon the surface of the sea, even when it was wrought by storms.
Homer the Iliad and the Odyssey, Hesiod Astronomy, Virgil Aeneid
"After enlightenment, the teacher [Gautama Buddha] went to Varanasi on foot. In his journey he wanted to cross [the] river Ganga, but being unable to pay the fare to [the] boatman, crossed it through [the] air"
Maharasni 3.328.6: Lalitavistara 528
Asvaghosa says the Buddha:
"walked in the air; on water as if on dry land"
Saunerananda 3.23
"so finding joy in making Buddha the object of his meditation he walked across the river. His feet did not sink in the water."
Saunerananda 3.23
Calming the Storm
Mark 4:35-41, Luke 5:1-11, John 21:4-13
"...and the raging sea grew calm."
Jonah 1:4-16
Pythagoras is also said to have effected:
"tranquilization of the waves of rivers and seas, in order that his disciples might easily pass over them"
Iamblichus Life of Pythagoras 28
Counting the Fish:
"He told them he knew the exact number of the fish they had caught."
Iamblichus Life of Pythagoras 8.36
Feeding the Multitudes
Mark 6:36-44, 8:1-10, John 2:1-11
Elisha feeds a large crowd with a few loaves of bread and some fruits, after which they, “had some left over”.
Elijah miraculously creates a never ending supply of flour and oil in order to survive a famine.
God gives bread to the Israelites in the desert when they faced starvation.
Turning Water into Wine
Mark 6:36-44, 8:1-10, John 2:1-11
"Three pots are brought into the building by the priests and set down empty...
On the morrow they are allowed to examine the seals, and on going into the building they find the pots filled with wine."
Resurrection
Luke/Matthew/John
Enoch (included in Genesis as well as apocryphal works), Ezra, Baruch, who was the companion of Jeremiah, Elijah, and Job’s children, who were delivered bodily to heaven after being resurrected in the book describing Job’s trials at the hands of God and Satan.
Non-Jews included Augustus, the Emperor of Rome, whose ascent was witnessed by members of the Roman Senate. The Greek hero Heracles, as well as his Roman counterpart Hercules, ascended into heaven, according to the ancient myths about them.
Osiris, Jainists, Buddhists, and Hindus all had examples of resurrection in their beliefs. In multiple cultures the Phoenix, symbolic of the sun, rose from its own ashes every 500 years or so, reborn.

"Gospel stories are so close to similar stories of the miracles wrought by Apollonius of Tyana, Pythagoras, Asclepius, Asclepiades the Physician, and others that we have to wonder whether in any or all such cases free-floating stories have been attached to all these heroic names at one time or another, much as the names of characters in jokes change in oral transmission"
Robert Price Deconstructing Jesus
A Wandering Cynic Philosopher
The Cynic like Sayings of the Gospels come mostly from a layer common between Matthew and Luke, called Q1. They are sometimes radical and other times enlightening. Almost all of them have close parallels in Greco-Roman authors like Epictetus, Seneca, Musonius, Stobaeus, Diogenes Laertius, Lucian, Demetrius...
Cynics were irreverent radicals who moved from place to place without family, home, or possessions, preaching, often with sarcastic invective, their message of the excellence of living in accordance with nature's plan. Government, private property, clothing and especially money, are all artificial conventions concocted by people too clever for their own good...
We know of 3 cynic apostles or wandering soapbox preachers who lived in nearby Gadara:
  • 3rd century BC - Menippus
  • 2nd Century BC - Oenomaus
  • 1st Century BC - Meleager
  • 1st Century CE - Jesus?
Here is an extract of the ten pages of parallels given by R. Price in Deconstructing Jesus between the sayings of Q1 and Cynic-style pronouncements of famous sages like Epictetus, Seneca, or Cynic philosophers such as Diogenes Laertius.
There seems little doubt of the ultimate provenance of the core teachings of the Gospel Jesus' and it isn't a Jewish one. This makes exceedingly ironic the modern appeal on the part of religious conservatives to a Christianity that preserves a so-called Judeo-Christian tradition: something which in actuality constitutes an ethic that is Greek and a philosophy and ritual of salvation derived from the thoroughly Hellenistic ethos of the mystery cults (see the Epistles)
A Prophet of the Kingdom
Christ as a Prophet
Christ is the mouthpiece of God as the Prophet, speaking and teaching the Word of God, infinitely greater than all prophets, who spoke for God and interpreted the will of God. See 'Threefold office'
"I have glorified thee on earth: I have finished the work which thou gavest me to do."
John 17:4
"These words you hear are not my own; they belong to the Father who sent me."
John 14:24
"A prophet is not without honor, but in his own country, and among his own kin, and in his own house."
Mark 6:4
"I must preach the kingdom of God to other cities also: for therefore am I sent."
Luke 4:43
The Kingdom of God
The word 'Kingdom' is pronounced 122 times in the 3 Synoptics. it was clearly an obsession of the time.
However, expectations of the future are expressed in two quite different ways:
  • One is blatantly apocalyptic. The Son of Man will arrive and wreak havoc on the world.
    "it was widely expected that God would send a supernatural, or supernaturally endowed, intermediary (the Messiah or Son of Man), whose functions would include a judgment to decide who was worthy to “inherit the Kingdom,”...
    ... "most of Jesus’ miraculous actions are to be understood as prophetic symbols of the coming of the Kingdom, and his teaching was concerned with the right response to the crisis of its coming."
    The most famous and significant prophetic passage in the Gospels is the Little Apocalypse of Mark 13, copied closely by Matthew and Luke. The scene as it stands was fashioned by Mark entirely out of scriptural pieces and cannot be regarded as a remembered pronouncement by Jesus.
    Mark 13:7 introduces the concept of divine revelation about things which must happen before the End-time arrives. Daniel 2:25-29 Daniel tells King Nebuchadnezzar that God reveals the mysteries about "what will be in the latter days" and "what is to be".
    Mark 13:8 - "For nation will rise against nation, kingdom against kingdom."
    Isaiah 19:2 - "And I will stir up Egyptian against Egyptian, and they will fight, every man against his brother and every man against his neighbor, city against city, kingdom against kingdom." And,
    2 Chronicles 15:6 - "...nation against nation, and city against city."
    Mark 13:12 - "Brother will deliver up brother to death, and the father his child, and children will rise against parents and have them put to death." Micah 7:6 - "for the son treats the father with contempt, the daughter rises up against her mother. .a man's enemies are the men of his own house."
    Mark 13:14 - "But when you see 'the abomination of desolation' set up where it ought not to be..." Daniel 9:27 - "and upon the wing of abominations shall come one who makes desolate..."
    Mark 13:19 - "For in those days there will be such tribulation as has not been from the beginning of the creation which God created until now, and never will be." Daniel 12:1 - "And there shall be a time of trouble such as never has been till that time..."
    Mark 13:21 - "And if anyone says to you, 'Look, here is the Christ!' or 'Look, there he is!' do not believe it. False Christs and false prophets will arise and show signs and wonders, to lead astray, if possible, the elect. But take heed; I have told you all things beforehand." Deut. 13:1 - "If a prophet arises among you, or a dreamer of dreams, and gives you a sign or a wonder... you shall not listen to the words of that prophet or to that dreamer of dreams; for the Lord your God is testing you..."
    Mark 13:24 - "But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light, and the stars will be falling from heaven, and the powers in the heavens will be shaken." Isaiah 13:10 - "For the stars of the heavens and their constellations will not give their light, and the sun will be dark at its rising, and the moon will not shed its light."
    Mark 13:26 - "And then they will see the Son of man coming in clouds with great power and glory." Daniel 7:13-14 - "and behold, with the clouds of heaven there came one like a son of man... and to him was given dominion and glory and kingdom...."
    Mark 13:27 - "Then he will send out his angels and gather his elect from the four winds, from the ends of earth and the ends of heaven." Deut. 30:4 - "If your outcasts are in the uttermost parts of heaven, from there the Lord your God will gather you, and from there he will fetch you."
  • One is found mainly in parables where the Kingdom will arrive peacefully, with a reversal of fortune.
    See Luke 14:16-24
    It is comparable to the inner kingdom in Cynicism:
    "people can gain happiness by rigorous training and by living in a way which is natural for themselves, rejecting all conventional desires for wealth, power, and fame"
    Cynicism Wikipedia
We find echo of it in other Jewish sects like the Essenes in their Dead Sea scrolls - War Scroll, where the Kingdom of God is also linked with Messianic expectations.
Anything we find that has no corroboration is left to this long time argument:
"everything recorded of Jesus can be seen as nothing but the product of Mark's able imagination"
Bruno Bauer 1809-1882
Triumphal Entry into Jerusalem
Josephus
Jesus ben Ananias comes to Jerusalem during a major religions festival in The Wars of the Jews 6.301
OT parallels
  • Zechariah 2:10, 9;9, Zephaniah 3:14, Psalm 118
Supernatural
  • Prophecy of the colt and villagers question Mark 11:1-6
  • Curses the fig tree Mark 11:12-14, 20
Ahistorical
  • In a Zealot time, Romans had a low tolerance for even the slightest whiff of sedition, and would have dealt with it ruthlessly. They would probably not have permitted a man the crowd acknowledged King to enter the city to cheering crowds.
  • Since he did nothing in Judea and Jerusalem, how could he be so beloved and popular there?
    For what reasons would they have cheered him this way?
  • Coming from Galilee, there is little chance people would have known that Jesus, an unknown peasant, was arriving and even less chance that they would have created a 'red-carpet' on his way.
Teaching & Cleansing the Temple
Josephus
Jesus ben Ananias enters the temple area and rant against it The Wars of the Jews 6.301
OT parallels
  • Malachi 3:1, Hosea 9:15, Zechariah 14;21, Isaiah 56:7, Jeremiah 7:11, Psalm 38:12, 71:10
Supernatural
  • Prophecy of the destruction of the temple Mark 13:2
Ahistorical
Cleansing the Temple
Was the Jewish temple a "den of robbers"?
Temple
  • "The total circumference of the outermost wall of the Temple ran to almost 9/10ths of a mile; twelve soccer fields, including stands, could be fit in; when necessary (as during the pilgrimage festivals, especially Passover) it could accommodate as many as 400,000 worshipers.
    If Jesus had made such a gesture, how many would have seen it? Those in his retinue and those standing immediately around him. But how many, in the congestion and confusion of that holiday crowd, could have seen what was happening even, say, twenty feet away? Fifty feet?
    The effect of Jesus' gesture at eye-level would have been muffled, swallowed up by the sheer press of pilgrims. How worried, then, need the priests have been?"
    Paula Fredricksen
  • As Josephus notes, there were Roman auxiliaries on call in the Fortress Antonia right nearby. The moneychangers undoubtedly had their own guards and servants, and so did the local priests. It is therefore unlikely that Jesus could have generated an incident there that was prolonged enough for anyone to notice. There were too many warm bodies to squelch it before it got rolling.
  • "the Temple was not merely the main religious institution of the Jewish religion, it was also the national treasury and its best fortress. The Temple's importance should not be underestimated: all three sides in the internal struggle during the Jewish War fought to gain control of the Temple. Not only is it highly unlikely that Jesus could have simply strolled in and gained control of the Temple, it is also highly unlikely that anyone would have permitted him to leave unmolested after such a performance."
    G. W. Buchanan Symbolic Money-Changers in the Temple?
  • In Mark 11:17, Jesus is teaching as he is tossing out the moneychangers. It is almost comic to imagine Jesus shouting out parts of the Old Testament while overturning benches and preventing people from carrying the sacrificial vessels around an area.
  • How could everybody have feared so much in front of Jesus?
    How could 'the crowd' have supported him while he was insulting the highest Jewish spiritual authority and sacred place and forbeid people to carry anything inside ?
  • What were Jesus 'astonishing' teachings ?
Teaching in the Temple
  • It is implausible that Jesus is walking in the Temple, which two paragraphs ago he has just trashed.
  • Why doesn't he reiterate his violent anger?
    Are there no more money-changers?
    Don't people bring anything to the temple anymore?
    Or did they hide everything when they saw Jesus was coming back?
    Or is it that all these financial transactions became now acceptable for Jesus?
  • High priests tried to debunk Jesus and can't despite his trivial or obscure answers.

Eucharist, Betrayed & Arrest
Establishing the Eucharist
OT parallels
  • Exodus 24;8, Isaiah 25:6
Supernatural
  • Prophecy of his own death & burial Mark 14:8
  • Prophecy of the man carrying a jar & the passover room Mark 14:13-16
  • Prophecy of the betrayal of Judas Mark 14:18
Ahistorical
  • Jewish law, the Torah, forbids expressively to give your blood to drink.
    "This 'sacred meal' and the type of sacramentalism it entails, are not of Jewish derivation.
    Eating the flesh and drinking the blood of the Deity -of any god- would have been a repugnant and blasphemous concept to any observant Jew, making it certain that an historical Jesus could never have established such a rite or foisted it upon his followers."
    E. Doherty. see also Maccoby, Paul and Hellenism p. 99.
  • The whole idea of a ritual Last Supper is in essence a supernatural prediction of Jesus' own death, and is not likely to be historical.
Betrayed & Arrest
Josephus
Jesus ben Ananias is arrested by the Jews. The Wars of the Jews 6.302
OT parallels
  • Judas Betrayal Obadiah 7, Psalm 41;9, Psalm 55:12-13, 109, Zechariah 11:10
  • Doubts and Agony Psalm 22:2, 22:14, 22:20, 31:9, 42:5, Zechariah 13:7
Supernatural
  • Prophecy of Peter’s denial Mark 14:30
  • prophecy that his death is coming Mark 14:41-42
Ahistorical
  • The kiss doesn't make sense historically:
    why would they need someone to identify Jesus, who was teaching publicly in the Temple?
  • Mark does not indicate how Judas knew where Jesus was. Given that the author never mentioned that Judas left the Last Supper, surely the reader must be surprised to have him show up here.
  • But what exactly did Judas "betrayed"? The exact word used to describe Judas' action means "handed over", but it doesn't give more historical root to the whole story.
  • W. Randolph Tate in Reading Mark from the Outside (1995) points out that after having refused to arrest Jesus out of fear of the crowd, the leadership then arrests Jesus in front of a crowd of people.

Trial by the Sanhedrin
Josephus
Jesus ben Ananias is accused of speaking against the temple and is beaten. He doesn't say anything for his defense. The Wars of the Jews 6.302
OT parallels
  • Surrounded by Enemies Psalm 2,22, 27;12, 35:11, 109:2...
Ahistorical
  • No criminal session was allowed at night and the Temple gates are closed.
  • No criminal trial could be held on the eve of a Sabbath or festival.
  • No capital crime could be tried in a one-day sitting.
    It is also unlikely that the Temple priests would have been willing to gather for a late-night trial in the evening of the busiest day of the year for them.
  • No Sanhedrin trial could be heard at any place other than the Temple precincts, and Mark is usually seen to imply that they met at the house of the High Priest.
  • The festival celebrations involved wine-drinking, further impairing the willingness and ability of the Sanhedrin to gather.
  • In Jewish jurisprudence witnesses had to be examined days prior to the trial to ensure that they would be present for the trial.
  • No one could be found guilty on his own confession.
  • No blasphemy charge could be sustained unless the accused pronounced the name of God in front of witnesses.
  • The Sanhedrin were allowed to execute people on their own and did not need the Romans to do so for them.
  • Blasphemy consists solely of speaking the name of YHWH, which Jesus does not do in Mark. The charge as presented here is clearly nonsense.
  • The correct penalty for blaspheming is stoning, not crucifixion.
  • Any Jew, including Peter or any supporter, could have appealed his case and delayed the death sentence.
  • To say that the members of the council slapped and spit on someone in a trial is like saying that the justices of the Supreme Court would slap and spit on defendants. Yes, these were ancient times, but the institutions being talked about here were formal institutions that didn't just convene on a whim and they didn't act like savages, much less on Passover eve.

Trial before Pilate
Josephus
Jesus ben Ananias is taken to the Roman governor and interrogated and asked to identify himself. He doesn't say anything for his defense again and is beaten by the Romans. The Wars of the Jews 6.304-305`
Symbolic
The story of Barabbas emulates the Jewish ritual at Yom Kippur of the scapegoat and atonement. Mark has clearly merged the sacrifices of passover and Yom Kippur by having Jesus be a Yom Kippur sacrifice performed during Passover.
OT parallels
  • Trial by Jew and Gentile Psalm 39:9, 38:13-14... Deuteronomy 21:6-8
  • Abuse and Suffering Psalm 22:6, Isaiah 53:3, 50:6-7, Micah 5:1, Zechariah 3:1-5
Ahistorical
  • "At this time, in Judea, there are no surviving records of an armed revolt or of Roman executions of notorious bandits, failed messiahs, or revolutionaries" R. Brown The Death of the Messiah. As Tacitus tersely put it: "Under Tiberius all was quiet" in Judea.
  • The custom of releasing prisoners for feasts is not known anywhere in the Roman empire and as J. D. Crossan argues in The Historical Jesus: The Life of a Mediterranean Jewish Peasant, "Roman governors were more likely to postpone the execution or allow the family to bury the body, if they were inclined to clemency.
  • Pilate was not known for his mercy (see Philo or Josephus). His three attempts to release Jesus are very weird... Matthew saw the problem and fabricated a fix "his wife sent him a message, 'Have nothing to do with that righteous man. I suffered much in a dream today because of him.'" Matthew 27:19
  • Barabbas himself appears to be fictional.
    No precision on his "murder in the insurrection" is given, and he could hardly have been the only prisoner in Pilate's hands, so why release a known anti-Roman rebel, bandit and murderer? It is inconceivable.

Crucifixion
OT parallels
  • Zechariah 12:10, Isaiah 53:12, Psalm 22:1, 7-8, 16, 18, 34:20, 69:21, Exodus 12:46, Numbers 9:12
Ahistorical
  • "If Pilate were simply doing a favor for the priests, he could have disposed of Jesus easily and without fanfare, murdering him by simpler means... So too with the priests: if for whatever reason they had wanted Jesus dead, no public execution was necessary, and simpler means of achieving their end were readily available." Paula Fredriksen (2002)
  • The synoptics have Jesus crucified on the day of Passover, while John puts the crucifixion on the day before. This itself defies reason, as Passover is considered one of the holiest of Jewish holidays, and this holiday not only took considerable preparation, but was a time of forgiveness and celebration. It is also when the Jews made public sacrifices to their god. That the Jewish authorities would have held a public execution of someone at this time is itself pretty well beyond belief.
  • It is weird the soldiers have ordered Simon to help out of pity since they had just abused and mocked Jesus.
  • Golgotha is another place-name with no known referent.
    "The site lies now inside the city walls, whereas the crucifixion took place outside the city. Just where the northern wall in the first century is not conclusively established... No other site, however, has any evidence at all to support it." Burrows (1977)
  • In Mark 14:1 the chief priests fear that his execution during a feast will cause a riot, but then they go ahead and have Jesus executed at the beginning of the most important Jewish religious feast.
  • There is no evidence from antiquity for the practice of placing an inscription with the charge above the condemned. The inscription is different in each of the canonical gospels.
  • "Aha! You who would destroy the temple and build it in three days," Mark 15:29
    R. Brown The Death of the Messiah points out that passers-by would not be likely to know that Jesus had been accused of this falsely, for which of them would have been at the trial of Jesus by the Sanhedrin?

Death & Empty Tomb
OT parallels
  • Reactions Joel 2:10, Amos 8:9, Wisdom of Solomon 5:4-5
  • Burial & Rising Deuteronomy 21:22-23, Hosea 6:1-2, Jonah 1:17
Supernatural
  • Darkness over the whole land for 3 hours Mark 15:33
  • Curtain of the temple torn in two Mark 15:38
  • Jesus has risen Mark 16:6
Ahistorical
  • There are no records of darkness over the earth at this time either in Judea or the world.
  • The confusion for bystanders of the word Eloi (my god) pronounced by Jesus with Elijah is unlikely.
  • The loud cry of Jesus is almost certainly physically impossible, since Crucifixion killed by suffocation, and was undoubtedly preceded by unconsciousness. Further, how would the onlookers have known he breathed his last at that precise moment?
  • Another supernatural event: the tearing of the Temple Veil, which nobody has recorded, not even Josephus.
  • The recognition that Jesus is the 'Son of God' by the centurion is most probably fictional since the Roman soldiers have just mocked, abused and killed Jesus without restraint.
  • Jesus was dead after a mere six hours when it ought to take days for the cross to kill.
  • No legs cut though it was the custom.

In the details, the Passion story is a pastiche of verses from the Psalms, Isaiah and other prophets.
As a whole, it retells a common tale found throughout ancient Jewish writings, that of the Suffering and Vindication of the Innocent Righteous One. Genesis, Book of Esther, Tobit, Susanna, Daniel, 3 Maccabees, Wisdom of Solomon...
All the Gospels derive their basic story of Jesus of Nazareth from a single source: whoever produced the first version of Mark. That Matthew and Luke are reworkings of Mark with extra, mostly teaching, material added is now an almost universal scholarly conclusion, while many also consider that John has drawn his framework for Jesus' ministry and death from a Synoptic source as well.
This is particularly true for the Passion story:
Why do Matthew and Luke have to rely so completely on Mark?
Why does John, despite his profound theological innovation, depend so completely on synoptic information?
J. D. Crossan The Birth of Christianity
But there are some sayings we can find in Matthew and Luke and not in Mark.
Common Sayings between Matthew and Luke not in Mark
They have very little narrative and resemble the Gospel of Thomas.
The two main explanations are:
  • Matthew is its sole author
    So Luke copied & rearranged him and the Myth theory fits very well.
  • They both relied on a source, now lost, we call Q.
      Q was, like the other books of the NT, written in Greek and would have been left aside because it was entirely included in some Gospels, or whatever other reason we can find. Then, from this hypothetical source, we can extract three distinct layers (see J. Kloppenborg The Formation of Q, 1987):
    • Q1: Wisdom and Cynic like sayings which are tolerant and often enlightened.
    • Q2: Prophetic and Apocalyptic sayings which are narrow-minded, fulminating and without compromise.
    • Q3: Some simple narratives.
The existence of Q is a matter of debate among scholars. Here, I will take anything between 10% to 90% because we will see that Q or not Q, it doesn't change a lot of things.
So, if Q existed, what can we deduct from it?
Can Q (or Thomas) be an independent attestation of Jesus?
This is where the two Myth theories, described at the beginning, split.
Scenario: A God Historicized
Cryptic Myth Full Myth
Who was Jesus?
  • God & Savior of Mankind
  • A Miraculous Prophet
  • Crucified under Pilate & Founder of Christianity
  • One of the figure behind the ministry in Galilee
   
The Q1 layer "may contain a core of reminiscences of an itinerant Cynic-type Galilean preacher (who, however, is certainly not to be identified with the Jesus of the earliest Christian documents)"
G.A. Wells
I guess other scholars could easily come up with different kinds of Jesus than the 'Cynic Philosopher', as they do with the standard secular Jesus. All these variant theories go under this umbrella, as long as they reject the passion and any HJ in the Epistles.
In any case, no death on the cross and passion story... so Christianity would have still started with the mythical Christ of the Epistles.
Concerning the Cynic preacher, there is no denial for the existence of these kinds of men. But the figure lacks stories.
These sayings could be attributed to many different authors. We find many close parallels in the Hellenic literature and some in the Mishnah too.
It also contains serious problems due to its radical message and lack of Jewishness.
For more details on these arguments and Q or other reconstructed texts, see Appendix: Q & the Common Saying Tradition.
This website gives more chances to the version without any HJ, but the margin is not too wide.
However, this possibility of a HJ behind Q1 or Q2 (or whatever list of sayings we can group) doesn't help mainstream theories because these texts don't contain anything of what the Epistles say about Jesus: Son of God Savior Christ Redeemer Eucharist Crucifixion Resurrection... Q (or Thomas) have nothing in common with the Jesus of the Epistles. At that time, around the year 50, they couldn't be related.
If the hypothetical Q existed, mainstream theories on Jesus are again in a dead end.
How can the Q community ignore entirely that their Jesus went to Jerusalem, got crucified, resurrected and is worshiped now, up to Rome, as the Son of God and Redeemer of World's Sin?
On the other side, how can the Epistles also ignore everything mentioned in Q?
By copying Josephus?
We have seen that the Passion story has a lot of similarities with the tale of Jesus ben Ananias in Josephus The Wars of the Jews (Book 6, Chapter 5, Section 3)
"Jesus comes to Jerusalem for one of the great festivals and creates a prophetic disturbance in the temple. He preaches soon-coming judgment, the destruction of the temple, and he says it will spell the end of ordinary life. The elders of the people haul him before the Roman procurator, who interrogates him but gets only silence for an answer. He decides to have him flogged and let him go (as in Luke 23:22b)."
R. Price The Incredible Shrinking Son of a Man
Mark might have known the story without having read it in Josephus, as he might be too early.
R. Carrier summarizes an argument made by Steve Mason in his book Josephus and the New Testament that Luke knew of Josephus' Jewish War (79 CE) and Jewish Antiquities (94 CE). See Luke and Josephus (2000)
By Haggadic Midrash
Not only do the Gospels contain basic and irreconcilable differences in their accounts of Jesus, they have been put together according to a traditional Jewish practice known as "midrash", which involved reworking and enlarging Scriptures. Indeed, in 25 pages, the first Gospel contains more than 150 direct citations, allusions, and references to the Septuagint, and there are even more in the Gospel of Matthew.
For example, the Passion story:
  • As a whole, it retells a common tale found throughout ancient Jewish writings, that of the Suffering and Vindication of the Innocent Righteous One.
    Genesis, Book of Esther, Tobit, Susanna, Daniel, 3 Maccabees, Wisdom of Solomon...
  • In the details, it is a pastiche of verses from the Psalms, Isaiah and other prophets.
Miracles were part of the arrival of the Messiah:
"Then the eyes of the blind shall be opened,
And the ears of the deaf unstopped;
Then shall the lame man leap like a hart,
And the tongue of the dumb sing for joy."
Isaiah 35:5-6
"But thy dead live, their bodies shall rise again. They that sleep in the earth will awake and shout for joy."
Isaiah 26:19
For scholarship, it is unrelated to Jesus' existence
"The things that happen to Jesus in Matthew closely parallel the Old Testament traditions about Moses... But the fact that Matthew shaped the story in this way has nothing to do with the question of whether or not Jesus existed."
"The Gospels ... do indeed contain non-historical materials, many of which are based on traditions found in the Hebrew Bible... But that has little bearing on the question whether or not Jesus actually existed."
B. Ehrman Did Jesus Exist?: The Historical Argument for Jesus of Nazareth
By using Symbolism & Allegory
If these stories are not based on historical events, the alternative explanation for them is accepted by many critical scholars for a long time...
Baptism
"A belief part of the Messiah expectation was that God's arrival would be preceded by the appearance of the prophet Elijah (Malachi 4:5). Thus John the Baptist has become a stand-in for this expected precursor, since any group claiming that the kingdom was about to arrive had to be able to point to an Elijah-type figure to fulfill the scriptural expectation."
Earl Doherty
Temptations
One interpretation for the three temptation stories in Q is
  • Don't be anxious over worldly needs.
  • Don't worry about death.
  • Don't aspire to political power or revolt.
But more importantly, they symbolize the ones which the community members themselves face. Jesus' response, as fashioned by Q and its redactors Matthew and Luke, represents the attitudes which need to be adopted in order to neutralize those temptations. Jesus thus serves as a model for the community, to represent their ideal mode of behavior.
Barrabas
The story of Barabbas emulates the Jewish ritual at Yom Kippur of the scapegoat and atonement. Mark has clearly merged the sacrifices of passover and Yom Kippur by having Jesus be a Yom Kippur sacrifice performed during Passover.
Miracles
  • Mark 5:1-20 is a political allegory of the Jewish will to drive the Romans legions, unclean swine, into the sea and out of the Holy Land. See Gerd Thiessen Sociology of Early Palestinian Christianity p. 101-102 - 1978
  • Jesus exorcism around Tyre for the daughter of a Syro-Phoenician woman (Mark 7:24-30) and the Q story of the Centurion's servant (Matt 8:5-13/Luke 7:1-10) symbolize the authorization to spread the Gospels to Gentiles outside Palestine.
  • Several miracle stories (like Mark 9:14-29) are designed to demonstrate that the disciples can never become equal to their master, Jesus. Something you can see elsewhere like:
    • 2 Kings 4:8-37 where no one but Elisha can do the job.
    • A woman had a tapeworm and the cleverest of the physicians failed to cure her...
      The god then approached and was provoked at them because they set themselves to a task beyond their wisdom.
    • Famous story of the Sorcerer's Apprentice.
      Lucian Lover of Lies
  • Many miracles stories can be used as patterns and even as ritual recitals to be used in Christian healing ministry. The name Jesus would be employed as an incantatory name.
  • Jesus needs a second attempt to fully restore the sight of a blind (Mark 8:22-26). This detail is a symbol of the two stages of the awakening of the disciples' faith. They see the truth clearly enough to heed Jesus' call to follow, and yet they have no understanding of his divine fate till the end.
  • "Jairus" means "He will awaken" and his daughter will be resurrected by Jesus.
By Cheating History
Although Jesus' ministry in Galilee has a lot of historical issues, from anachronism (John 9:1-41) to geographic errors (Mark 5:1), the passion story sets the bar to an entire new level. There, almost everything defy historical credibility.
By using Literary Constructs
During Jesus' Baptism, Mark described John the Baptist:
"Now John was clothed with camel’s hair, with a leather belt around his waist"
Mark 1:6
Which comes frm Scriptures:
"He was a man with a garment of hair and with a leather belt around his waist."
2 Kings 1:8
Then in chapter 9, during Jesus Transfiguration, Mark wrote:
"He [Jesus] said to them, ‘Elijah is indeed coming first to restore all things. How then is it written about the Son of Man, that he is to go through many sufferings and be treated with contempt? But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written about him.’"
Mark 9:12-13
Here the author of Mark tells the reader that Elijah has already come, but he doesn't explain what that means. The reader has to figure out that John the Baptist is Elijah, which can only be done by making the connection between Mark 1:6 and 2 Kings 1:8. Obviously these types of twists and riddles are written into the text on purpose for literary and mystical value, this isn't how someone would write a historical work.
The Grammar of miracle stories
"The New Testament miracle stories share a formula with other ancient wonder stories. They all follow the same syntax, varying only the paradigmatic options, and that not by much.
The narrative syntax of the miracle story is as follows
  • The setting, described in brief strokes, only as much as we will need for the action to make sense. Jesus is surrounded by a crowd, or on the open sea, or is separated from the disciples, or is with a crowd in a wilderness.
  • The severity of the plight from which the miracle will rescue the sufferer(s), perhaps the duration of an illness. Jairus's daughter was cut off at the tender age of twelve. The old woman had a twelve year menstrual flow and has wasted all her savings on quack doctors. The lame man can't get anybody to help him to the healing bath. The crowd hasn't eaten in days. The disciples are about to be capsized in the storm. The man's son has had his demon since childhood. The dead man was the only support of his wid owed mother.
  • The announcement by the miracle worker (or there is some equivalent signal) that he will act to save the day. "Our friend Lazarus sleeps, but I will go and wake him up." "You give them something to eat." "She is not dead but asleep." "Where is your faith?" "Do you want to be healed?" "Roll away the stone from the tomb."
  • The skepticism of the bystanders, an element designed to raise the bar, to heighten dramatic tension and increase the odds the hero must meet. "They laughed him to scorn." "How are we to feed such a multitude with these?" "Teacher, do you not care if we perish?" "Lord, by this time he stinketh!" "What do you mean, 'Who touched me?' The whole crowd presses upon you!" The point of this device is to anticipate the hearer's skepticism and to say, "Wait and see!" Sometimes the skepticism element is turned around, and it is the hero who raises the bar for the suppliant, in order to test his or her faith. "Too bad! I sent only to the wandering sheep of Israel." "What do you mean, 'If you You people just will not believe unless you see miracles!" "Do you here I can do this?"
  • The miracle worker does something, some discrete word or gesture to the trick. Jesus puts his fingers into the deaf man's ears, pulls them out, and jells. "He opened!" He takes the hand of Jairus's daughter and says to her, "Get inle girl." He takes the hand of the widow's son. He rebukes the storm or the ver He calls, "Lazarus, come forth!" He smears mud on the blind man's eyes and sends him to wash it off.
  • The miracle occurs. The dead rise, the lame walk, the blind see, the hungry are fed, the water becomes wine.
  • The narrative offers concrete proof, or what would have been cepted as such had you been there, a distinction it is hoped you will not think in draw (1 Cor. 15:6, John 20:26-29). Jairus's daughter walks and eats lunch. thence no ghost). There are baskets of the miraculous food left over. The pos- wased pigs stampede over the cliff. The formerly lame man walks home, car- fying his pallet. The blind man tells what he sees.
  • The acclamation of the crowd. "We have never seen anything like this!" "God has visited his people!" "A great prophet has arisen among us!" He does all things well!" "A new teaching! And with authority, for even the demons obey him!" The intent here is to cue the hearer to the desired reaction, like the laugh track on a television sitcom.
R. Price The Incredible Shrinking Son of Man
By an Oral Tradition about Jesus of Nazareth
The HJ theory relies entirely on the hypothesis that there was an Oral Tradition about Jesus for more than 50 years, until Mark wrote his Gospel. However, there is no echo of it anywhere, including the Epistles!
A Passion Story transmitted verbally?
  • How can the followers of Jesus have transmitted a story where they look so stupid, blind and coward?
    Would they have not tried to show them in a positive light?
  • Can 'oral tradition' function and survive in a framework where the speaker only gives "scriptural" content?
    "Now, the gambling for Jesus' clothes at the foot of the cross...
    But That too didn't happen, it's from Psalm 22.
    "
  • How could it be that no details of the historical event of Jesus' death be known and integrated into the oral traditions, so that something else besides Scriptures would show up in the Passion account?
In the supposed context of fluid oral transmission of an historical event supposedly taking place decades earlier spreading to multiple communities in uncoordinated fashion,
  • How can we have three subsequent Gospels which evince no historical traditions of their own different from Mark's?
  • How can they have slavishly copied Mark not only in the details, but in the pattern in which those details are presented?
  • If the odd new element is introduced by Matthew or Luke or John, it can be identified as further midrash and fitting their own theological agendas. Does any of this tend to support the 'core' of the passion story?
Gospels Result
Religious Context
Religious
Context
Literary Genre
Literary
Genre
Preaching
Jesus
Was







Preaching
a Passion
Story
Supernatural Ahistorical Symbolic O. T. Greco-Roman
Supernatural Ahistorical Symbolic O. T. Greco-Roman
Preaching Jesus Was
A Hero Founder and Role Model
A new Moses/Elijah/Elisha
Born in Bethlehem to the Virgin Mary
40 days in the desert
Baptized and Transfigured
A Performer of Miracles
A Wandering Cynic Philosopher
An Apocalyptic Prophet of the Kingdom
Preaching a Passion Story
Entrance into Jerusalem
Teaching & Cleansing the Temple
Establishing the Eucharist
Doubts, Betrayed & Arrest
Trial by the Sanhedrin
Pilate, Jewish Mob & Barabbas
Jesus's Behavior & Words on the Cross
Earthquake, Dark Sky, Empty Tomb
How the Stories were created
How?
- By
Probability
Scholarship
Scholarship
  • 100% The Founder of Christianity
  • Consensus on what kind of man he was
This Study*
This Study*
  • 60% Never existed
  • 30% A Man unrelated to the faith in the Epistles
  • 10% The Founder of Christianity
* Final estimation including chap.5 Jesus Outside the Bible and chap.6 Debatting Possible References to a HJ.


The Jewish Midrash of Jesus of Nazareth
"Traditionally, Christ-Myth theorists have argued that one finds a purely mythic conception of Jesus in the epistles and that the life of Jesus the historical teacher and healer as we read it in the gospels is a later historicization.
This may indeed be so, but it is important to recognize the obvious: the gospel story of Jesus is itself apparently mythic from first to last. In the gospels the degree of historicization is actually quite minimal, mainly consisting of the addition of the layer derived from contemporary messiahs and prophets.
One does not need to repair to the epistles to find a mythic Jesus. The gospel story itself is already pure legend. What can we say of a supposed historical figure whose life story conforms virtually in every detail to the Mythic Hero Archetype, with nothing, no "secular" or mundane information, left over?
R. Price Deconstructing Jesus


A New Birth
Once upon a time, someone wrote a story about a fictional man who was God. Who wrote it? Where? When? Nobody knows. But we know that several decades had passed since the supposed events he told of. Later generations gave this storyteller the name of Mark, but if it was his real name, it was only by coincidence.
The rest of the story follows like before
  • A decade or two later, a couple of writers followed after and enlarged on the first man's tale. They borrowed much of what he had written, reworked it in their own particular ways and put in some additional material.
  • By the time another half century passed, almost everyone who followed the religion of these storytellers accepted their work as an account of actual historical events and a real historical man.
  • During the 2nd and 3rd centuries, the story and characters were reused by many Jewish or Anti-Jewish sects & communities. Many other (spurious) Gospels and Acts were written as we have today 30 extant Gospels (while more than twice were written) and 16 extant Acts. They are all testimony of the fervor, creativity and diversity of religious thought at that time. See Early Christian Writings by Peter Kirby
    Some, like Marcionism or Docetism, were closer to the original Mythical Jesus.
  • In 324, when the Catholic Church acquired absolute political power under the Constantines, opponents were compelled by force to fall in line. As the threat of death, prison, or dispossession was used to eliminate opponents, "disapproved" texts were collected and burned, or simply never copied and thus left to disintegrate, never to be read again.
  • Then, for about 1,500 years, theological correctness was permanent and timeless, isolated from its historical origins and ultimately proceeding from the will of God. Nothing in the personal experiences of the great figures of early Christianity, such as Paul or the evangelists, would have disturbed this inspired pursuit of the truth.
E. Doherty, slightly adapted for the web

Like,
The Romans with Romulus
The Ionians with Theseus
The Dorians with Hercules and his Twelve Labors
The Mycenaeans with Perseus, who established the hegemony of Zeus and the Twelve Olympians
The Olympic Games with Pelops
The Jews with the Exodus & Moses
The Jewish Midrash of
Jesus of Nazareth
"Then a few voices began to proclaim Romulus's divinity; the cry was taken up, and at last every man present hailed him as a god and son of a god, and prayed to him to be for ever gracious and to protect his children. ...
Romulus, Proculus declared, the father of our City descended from heaven at dawn this morning and appeared to me. In awe and reverence I stood before him, praying for permission to look upon his face without sin.
"Go", he said,
"and tell the Romans that by heaven's will my Rome shall be capital of the world. Let them learn to be soldiers. Let them know, and teach their children, that no power on earth can stand against Roman arms".
Having spoken these words, he was taken up again into the sky."
Livy 1.16 The Early History of Rome
"And he said to them, "Go into all the world and preach the gospel to the whole creation. He who believes and is baptized will be saved; but he who does not believe will be condemned. And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; they will pick up serpents, and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and they will recover."
So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God."
Mark 16:15-19
As the god Quirinus, Romulus joined Jupiter and Mars in the Archaic Triad. Jesus joined his Father and the Holy Ghost in the Christian Holy Trinity.

The Tale of Romulus is Alive in Christianity!
Appendix: Q & the Common Saying Tradition
A list of sayings independent of Mark
Q & the Common Saying Tradition.
Appendix: Rewriting History in Acts
Acts is a tendentious creation of the second century, dependent on the Gospels and designed to create a picture of Christian origins traceable to a unified body of apostles in Jerusalem who were followers of an historical Jesus. Many scholars now admit that much of Acts is sheer fabrication.
 
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