Did Jesus Exist? - The Historical Argument for Jesus of Nazareth

by Bart D. Ehrman

  Did Jesus Exist?

  The Historical Argument for Jesus of Nazareth

  Bart D. Ehrman

  Contents

  Cover

  Title Page

  Introduction

  Part I Evidence for the Historical Jesus

  Chapter 1 An Introduction to the Mythical View of Jesus

  Chapter 2 Non-Christian Sources for the Life of Jesus

  Chapter 3 The Gospels as Historical Sources

  Chapter 4 Evidence for Jesus from Outside the Gospels

  Chapter 5 Two Key Data for the Historicity of Jesus

  Part II The Mythicists’ Claims

  Chapter 6 The Mythicist Case: Weak and Irrelevant Claims

  Chapter 7 Mythicist Inventions: Creating the Mythical Christ

  Part III Who Was the Historical Jesus?

  Chapter 8 Finding the Jesus of History

  Chapter 9 Jesus the Apocalyptic Prophet

  Conclusion Jesus and the Mythicists

  Bibliography

  Notes

  Acknowledgments

  About the Author

  Credits

  Copyright

  About the Publisher

  INTRODUCTION

  FOR THE PAST SEVERAL years I have been planning to write a book about how Jesus became God. How is it that a scarcely known, itinerant preacher from the rural backwaters of a remote part of the empire, a Jewish prophet who predicted that the end of the world as we know it was soon to come, who angered the powerful religious and civic leaders of Judea and as a result was crucified for sedition against the state—how is it that within a century of his death, people were calling this little-known Jewish peasant God? Saying in fact that he was a divine being who existed before the world began, that he had created the universe, and that he was equal with God Almighty himself? How did Jesus come to be deified, worshipped as the Lord and Creator of all?

  I have to admit that I am eager to write the book, as these are among the most pressing questions in the entire history of religion. But I have continually been forced to put the book off as other writing projects have taken precedence. It will, however, be my next book. In the meantime, something more pressing has come up, a prior question that I have to address first. This book deals with that prior question.

  Every week I receive two or three e-mails asking me whether Jesus existed as a human being. When I started getting these e-mails, some years ago now, I thought the question was rather peculiar and I did not take it seriously. Of course Jesus existed. Everyone knows he existed. Don’t they?

  But the questions kept coming, and soon I began to wonder: Why are so many people asking? My wonder only increased when I learned that I myself was being quoted in some circles—misquoted rather—as saying that Jesus never existed. I decided to look into the matter. I discovered, to my surprise, an entire body of literature devoted to the question of whether or not there ever was a real man, Jesus.

  I was surprised because I am trained as a scholar of the New Testament and early Christianity, and for thirty years I have written extensively on the historical Jesus, the Gospels, the early Christian movement, and the history of the church’s first three hundred years. Like all New Testament scholars, I have read thousands of books and articles in English and other European languages on Jesus, the New Testament, and early Christianity. But I was almost completely unaware—as are most of my colleagues in the field—of this body of skeptical literature.

  I should say at the outset that none of this literature is written by scholars trained in New Testament or early Christian studies teaching at the major, or even the minor, accredited theological seminaries, divinity schools, universities, or colleges of North America or Europe (or anywhere else in the world). Of the thousands of scholars of early Christianity who do teach at such schools, none of them, to my knowledge, has any doubts that Jesus existed. But a whole body of literature out there, some of it highly intelligent and well informed, makes this case.

  These sundry books and articles (not to mention websites) are of varying quality. Some of them rival The Da Vinci Code in their passion for conspiracy and the shallowness of their historical knowledge, not just of the New Testament and early Christianity, but of ancient religions generally and, even more broadly, the ancient world. But a couple of bona fide scholars—not professors teaching religious studies in universities but scholars nonetheless, and at least one of them with a Ph.D. in the field of New Testament—have taken this position and written about it. Their books may not be known to most of the general public interested in questions related to Jesus, the Gospels, or the early Christian church, but they do occupy a noteworthy niche as a (very) small but (often) loud minority voice. Once you tune in to this voice, you quickly learn just how persistent and vociferous it can be.

  And the voice is being heard loud and clear in some places. Even a quick Internet search reveals how influential such radical skepticism has been in the past and how rapidly it is spreading even now. For decades it was the dominant view in countries such as the Soviet Union. Yet more striking, it appears to be the majority view in some regions of the West today, including some parts of Scandinavia.

  The authors of this skeptical literature understand themselves to be “mythicists”—that is, those who believe that Jesus is a myth. Rarely do mythicists define what they mean by the term myth, a failure that strikes real scholars of religion as both unfortunate and highly problematic, since in technical scholarship the term has come to mean many things over the years. When mythicists use the term they often seem to mean simply a story that has no historical basis, a history-like narrative that in fact did not happen. In this sense Jesus is a myth because even though there are plenty of ancient stories told about him, they are not historical. His life and teachings were invented by early storytellers. He never really lived.

  Those who do not think Jesus existed are frequently militant in their views and remarkably adept at countering evidence that to the rest of the civilized world seems compelling and even unanswerable. But these writers have answers, and the smart ones among them need to be taken seriously, if for no other reason than to show why they cannot be right about their major contention. The reality is that whatever else you may think about Jesus, he certainly did exist. That is what this book will set out to demonstrate.

  I hardly need to stress what I have already intimated: the view that Jesus existed is held by virtually every expert on the planet. That in itself is not proof, of course. Expert opinion is, at the end of the day, still opinion. But why would you not want to know what experts have to say? When you make a dental appointment, do you want your dentist to be an expert or not? If you build a house, do you want a professional architect or your next-door neighbor to draw up the plans? One might be tempted to say that in the case of the historical Jesus it is different since, after all, we are just talking about history; experts have no more access to the past than anyone else. That, however, is simply not true. It may be the case that some of my students receive the bulk of their knowledge of the Middle Ages from Monty Python and the Holy Grail, but is that really the best place to turn? So too millions of people have acquired their “knowledge” about early Christianity—about Jesus, Mary Magdalene, the emperor Constantine, the Council of Nicaea—from Dan Brown, author of the aforementioned The Da Vinci Code. But at the end of the day, is that such a wise choice?

  Serious historians of the early Christian movement—all of them—have spent many years preparing to be experts in their field. Just to read the ancient sources requires expertise in a range of ancient languages: Gre
ek, Hebrew, Latin, and often Aramaic, Syriac, and Coptic, not to mention the modern languages of scholarship (for example, German and French). And that is just for starters. Expertise requires years of patiently examining ancient texts and a thorough grounding in the history and culture of Greek and Roman antiquity, the religions of the ancient Mediterranean world, both pagan and Jewish, knowledge of the history of the Christian church and the development of its social life and theology, and, well, lots of other things. It is striking that virtually everyone who has spent all the years needed to attain these qualifications is convinced that Jesus of Nazareth was a real historical figure. Again, this is not a piece of evidence, but if nothing else, it should give one pause. In the field of biology, evolution may be “just” a theory (as some politicians painfully point out), but it is the theory subscribed to, for good reason, by every real scientist in every established university in the Western world.

  Still, as is clear from the avalanche of sometimes outraged postings on all the relevant Internet sites, there is simply no way to convince conspiracy theorists that the evidence for their position is too thin to be convincing and that the evidence for a traditional view is thoroughly persuasive. Anyone who chooses to believe something contrary to evidence that an overwhelming majority of people find overwhelmingly convincing—whether it involves the fact of the Holocaust, the landing on the moon, the assassination of presidents, or even a presidential place of birth—will not be convinced. Simply will not be convinced.

  And so, with this book, I do not expect to convince anyone in that boat. What I do hope is to convince genuine seekers who really want to know how we know that Jesus did exist, as virtually every scholar of antiquity, of biblical studies, of classics, and of Christian origins in this country and, in fact, in the Western world agrees. Many of these scholars have no vested interest in the matter. As it turns out, I myself do not either. I am not a Christian, and I have no interest in promoting a Christian cause or a Christian agenda. I am an agnostic with atheist leanings, and my life and views of the world would be approximately the same whether or not Jesus existed. My beliefs would vary little. The answer to the question of Jesus’s historical existence will not make me more or less happy, content, hopeful, likable, rich, famous, or immortal.

  But as a historian I think evidence matters. And the past matters. And for anyone to whom both evidence and the past matter, a dispassionate consideration of the case makes it quite plain: Jesus did exist. He may not have been the Jesus that your mother believes in or the Jesus of the stained-glass window or the Jesus of your least favorite televangelist or the Jesus proclaimed by the Vatican, the Southern Baptist Convention, the local megachurch, or the California Gnostic. But he did exist, and we can say a few things, with relative certainty, about him.

  In any event, I need to admit that I write this book with some fear and trepidation. I know that some readers who support agnostic, atheist, or humanist causes and who typically appreciate my other writings will be vocal and vociferous in rejecting my historical claims. At the same time certain readers who have found some of my other writings dangerous or threatening will be surprised, possibly even pleased, to see that here I make common cause with them. Possibly many readers will wonder why a book is even necessary explaining that Jesus must have existed. To them I would say that every historical person, event, or phenomenon needs to be established. The historian can take nothing for granted. And there are several loud voices out there, whether you tune in to them or not, who are declaring that Jesus is a myth. This mythicist position is interesting historically and phenomenologically, as part of a wider skepticism that has infiltrated parts of the thinking world and that deserves a clearheaded sociological analysis in its own right. I do not have the skills or expertise to provide that wider analysis, although I will make some brief remarks about the broad mythicist phenomenon in my conclusion. In the meantime, as a historian I can show why at least one set of skeptical claims about the past history of our civilization is almost certainly wrong, even though these claims are seeping into the popular consciousness at an alarming rate. Jesus existed, and those vocal persons who deny it do so not because they have considered the evidence with the dispassionate eye of the historian, but because they have some other agenda that this denial serves. From a dispassionate point of view, there was a Jesus of Nazareth.

  PART I

  Evidence for the Historical Jesus

  CHAPTER ONE

  An Introduction to the Mythical View of Jesus

  MODERN SCHOLARS OF THE New Testament are famous—or infamous—for making claims about Jesus that contradict what most people, especially Christians, believe about him. Some scholars have maintained that Jesus was a political revolutionary who wanted to incite the masses in Israel to a violent uprising against their Roman overlords. Others have claimed that he was like an ancient Cynic philosopher who had no real interest in Israel as the people of God or even in the Hebrew Bible (the Jewish scriptures) but was concerned to teach people how to live simply apart from the material trappings of this life. Others have insisted that Jesus was principally interested in the economic plight of his oppressed people and urged socioeconomic reform, as a kind of proto-Marxist. Yet others have asserted that he was chiefly concerned about the oppression of women and was a proto-feminist. Some have said that he was mainly interested in religious issues but that he was a Pharisee, others that he was a member of the Dead Sea Scrolls community, an Essene. Some have said that he taught a completely bourgeois ethic and that he was married with children. Yet others have suggested that he was gay. And these are only some of the more serious proposals.

  Despite this enormous range of opinion, there are several points on which virtually all scholars of antiquity agree. Jesus was a Jewish man, known to be a preacher and teacher, who was crucified (a Roman form of execution) in Jerusalem during the reign of the Roman emperor Tiberius, when Pontius Pilate was the governor of Judea. Even though this is the view of nearly every trained scholar on the planet, it is not the view of a group of writers who are usually labeled, and often label themselves, mythicists.

  In a recent exhaustive elaboration of the position, one of the leading proponents of Jesus mythicism, Earl Doherty, defines the view as follows: 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.”1 In simpler terms, the historical Jesus did not exist. Or if he did, he had virtually nothing to do with the founding of Christianity.

  To lend some scholarly cachet to their view, mythicists sometimes quote a passage from one of the greatest works devoted to the study of the historical Jesus in modern times, the justly famous Quest of the Historical Jesus, written by New Testament scholar, theologian, philosopher, concert organist, physician, humanitarian, and Nobel Peace Prize–winning Albert Schweitzer:

  There is nothing more negative than the result of the critical study of the life of Jesus. The Jesus of Nazareth who came forward publicly as the Messiah, who preached the ethic of the Kingdom of God, who founded the Kingdom of heaven upon earth, and died to give his work its final consecration, never had any existence. This image has not been destroyed from without, it has fallen to pieces, cleft and disintegrated by the concrete historical problems which come to the surface one after the other.2

  Taken out of context, these words may seem to indicate that the great Schweitzer himself did not subscribe to the existence of the historical Jesus. But nothing could be further from the truth. The myth for Schweitzer was the liberal view of Jesus so prominent in his own day, as represented in the sundry books that he incisively summarized and wittily discredited in The Quest. Schweitzer himself knew full well that Jesus actually existed; in his second edition he wrote a devastating critique of the mythicists of his own time, and toward the end of his book he showed who Jesus really was, in his own co
nsidered judgment. For Schweitzer, Jesus was an apocalyptic prophet who anticipated the imminent end of history as we know it. Jesus thought that he himself would play a key role in the future act of God, in which the forces of evil in control of this world would be overthrown and a new kingdom would appear. For Schweitzer, Jesus was very much mistaken in this understanding of himself and the future course of events. The end, after all, never did come, and Jesus was crucified for his efforts. But he was very much a real person, a Jewish preacher about whom a good deal could be known through a careful examination of the Gospels.

  The problem with the historical Jesus for Schweitzer was that he was in fact all too historical. That is, Jesus was so firmly rooted in his own time and place as a first-century Palestinian Jew—with an ancient Jewish understanding of the world, God, and human existence—that he does not translate easily into a modern idiom. The Jesus proclaimed by preachers and theologians today had no existence. That particular Jesus is (or those particular Jesuses are) a myth. But there was a historical Jesus, who was very much a man of his time. And we can know what he was like.