Section A: Did Jesus ever really live and was he crucified?
The topic of whether Jesus lived in Nazereth at the beginning of the common era is a hotly, though unjustly debated topic on the internet. there are really only 2 well known scholars who doubt that the person Jesus, around whom the new testament revolves, existed, and these 2 scholars are G.A Wells and Michael martin.
But we have numerous sources on the life of Jesus. For starters we have the 4 canonical Gospels. The 4 canonical Gospels can be shown to be reliable in 2 ways. The first way it to prove a very early date for the Gospels. We will be arguing backward from teh book of Acts. The book of acts is a history of the early christian church written by St. Luke the evangelist. The book of Acts leaves off with Paul being put under house arrest in Rome for 2 years. There are some very important details which are omitted from the book of Acts. These details are as follows, The death of James brother of Jesus (62 AD), the death of Peter (64 AD), the death of Paul (64 AD according to Clement or 68 AD according to tertullian), and the neronian persecution of Christians (64 AD). The importance of these events in the development of christianity are vastly more important than many events which Luke discusses in detail such as the death of Stephen, the death of James brother of John. The only real possible explanation is that Luke did not have knowledge of these historical facts. This would put Acts at 61 AD at the latest.
But how does Acts relate to the rest of the Gospels? Acts was a sequel to the Gospel of luke, we know this because Luke's Gospel is dedicated to Theophilus, and in the beginning of Acts the author alludes to a previous work dedicated to theophilus. Luke is the last of the synoptic Gospels to be written because it clearly relies on the other Gospels. This would place Luke and Matthew in the 50s AD, and Mark, the first greek gospel written, in the mid to late 40s AD. an early date such as this for Mark is EXTREMELY strong evidence that Jesus existed.
Second method of determining the Gospels to be reliable, we can prove that Gospels were either written by eye-witnesses, or heavily influenced by eye-witnesses. The first piece of evidence is the unanimous testimony of the early church fathers. The early church fathers agree unanimously that St. Mark wrote mark, St. Matthew wrote matthew, St. Luke wrote Luke, and St. John wrote John. This indicates that they must have recieved their titles very early on. The second piece of evidence is that these books are never attributed to any other author (John being the exception). This would be strange if these books were written by another person. The third piece is that the early christians obviously viewed these as authoritative. The early church fathers quote extensively from these works and the earliest canons include these 4 works (and Acts)
The Next piece of evidence I will discuss is Paul's letters, but specifically 1 Corinthians 15. Paul quotes an extremely early creed which says that Jesus was crucified and rose 3 days later and appeared to James, Peter, the twelve, all the apostles, and more than 500 witnesses at one time. the early date of this creed excludes it from being a legend.
There are however 2 extra-biblical sources that I want to get into, and those are by Josephus and Tacitus. Josephus in his Antiquities of the Jews, writes of a man who was crucified and calls his followers "Christians". The passage is however only partially interpolated, and in the near-indisputed portions Josephus says that Jesus was crucified, his followers were christians, and that he did miracles, a "doer of wonderful works" as he calls it.
The second reference I wish to discuss is the one by Gaius cornelius tacitus. Gaius Cornelius tacitus was an extremely reliable Roman historian. He writes of a man he calls "Christus" who was crucified by Pontius Pilate, and his followers were named Christians, and they were accused by Nero of burning down Rome.
Section B: Was Jesus buried in a tomb and was that tomb empty
subsection A: the reliability of the burial account. The first evidence we have for Jesus' being buried in a tomb is that it fits the criterion of embarrasment. Joseph of Arimathea was a pharisee, and it was embarrasing for someone to be associated with the Pharisees. The second piece of evidence I have is that all 4 Gospels attest to the burial in the tomb of Joseph of Arimathea. as demonstrated before, these accounts are reliable. The third piece of evidence is the pre-markan passion source. in all the synoptic Gospels, the story of the crucifixion and burial of Jesus flows very smoothly and it the same throughout the Gospels. The reason this is so is because prior to mark, there was another written source we call "The passion source". This passion source must be at least 10 years older than Mark's Gospel, which would put this passion source in the mid 30s AD and may go all teh way back to the burial itself.
subsection B: The tomb was empty: The first piece of evidence (undoubtedly the strongest) is that the empty tomb is implicitly stated in the 1 Corinthians 15 creed. This creed says that he was buried and rose on the third day. The body of Jesus really could not be raised and the tomb still be occupied. This is a peculiarity of modern theology. Paul believed that Jesus rose in a bodily form (he uses soma pneumatikon to describe the resurrected body).
second evidence: the extremely early Jewish polemic against christnaity. This is attested in Matthew's Gospel. in Matthew 27, the sanhedrin accuses the disciples of stealing the body. The Disciples said that the guard was there and that they could not get past the guard. The guards said that the disciples stole the body when they were sleeping. The disciples said that the sanhedrin bribed the guards to say that. The extremely early date of this polemic is strong evidence that the tomb was empty because the fact of the empty tomb is enemy attested.
The third evidence is called "The jerusalem factor". The disciples preached in Jerusalem first. but this is where Jesus was crucified. If they proclaimed that Jesus rose and the tomb was empty, and the tomb was not empty, the Jews and Romans could point to the occupied tomb and dispell christianity right then and there. This however did not happen, and Christianity spread.
Section C: the resurrection was physical and not spiritual, namely Paul's belief in a physical resurrection. The first piece of evidence is that Luke 24 clearly says that Jesus had a physical body after he was resurrected. Luke personally knew Paul and possibly peter and james.
The next evidence is that Paul was a pharisee. in contrast with the Greeks and hellenized Jews, the pharisees upheld the mosaic law with Pride. The old testament said that everyone would have a physical resurrection. This is found in the book of Daniel, the book of Ezekial, and the book of Isaiah. Paul says in Philippians that our resurrection bodies will be like that of Christ's resurrection body.
The next piece of evidence is how Paul describes the resurrection body in 1 Corinthians 15. Paul says that our bodies are "sown a natural body, but raised a spiritual body". it is sown a soma yuxikon, but raised soma pneumatikon. "soma" means body. Paul never uses it to describe something non-physical. to say that he did really is just begging the question. the word "pneumatikos" means spiritual. Paul never uses it to describe something spiritual in substance, but in orientation, like we would call the bible "a spiritual book".
Section D: The post resurrection appearances of Jesus.
appearance A: appearance to James a skeptic. in the 1 Corinthians 15 creed, Paul says that Jesus appeared to James after he died. The early date of the creed and the fact that Paul personally met James in galatians insures historicity. Even if his appearance were not listed, you still have to explain why he believed in the resurrection. an appearance experience really can only explain it because the Jewish historian Flavius Josephus describes the martyrdom of James, brother of Jesus, the so called Christ.
appearance B: The appearance to Peter. again, this is described in 1 Corinthians 15 creed. the early date of the creed insures historicity. Clement of Rome also says that Peter was martyred in Rome.
appearance C: the appearance to the twelve. This is attested in 1 Corinthians 15 and is attested in all 4 Gospels. the early date of the Gospels and the creed insure historicity.
appearance D: appearance to Paul, a skeptic. This is accounted in 1 Corinthians 15, Galatians, and Acts. Paul was also martyred Rome in 64 AD or 68 AD. Clement of Rome discusses this. Its interesting to note that Paul was the chief persecutor of the christian church a few years after Jesus died and rose again.
appearance E: The appearance to teh 500 at one time. The appearance to the 500 is attested in the 1 Corinthians 15 creed. The early date of the creed should alone insure historicity, but there is another piece of evidence of this appearance. Paul says that "many of whom are alive to this day, though some have fallen asleep" this probably means that Paul was personally acquainted with these witnesses. I
now, in light of the evidence, consider this. does this not fit into the context (Jesus claiming to be divine, Jesus predicting his resurrection) absolutely PERFECTLY?
Log in to comment