Historicity of Jesus

The historicity of Jesus is the question of whether Jesus historically existed (as opposed to being a purely mythological figure). The question of historicity was generally settled in scholarship in the early 20th century. Today scholars agree that a Jewish man named Jesus of Nazareth did exist in the Herodian Kingdom of Judea and the subsequent Herodian tetrarchy in the 1st century CE, upon whose life and teachings Christianity was later constructed, but a distinction is made by scholars between 'the Jesus of history' and 'the Christ of faith'.

There is no scholarly consensus concerning most elements of Jesus's life as described in the Bible stories, and only two key events of the biblical story of Jesus's life are widely accepted as historical, based on the criterion of embarrassment, namely his baptism, and his crucifixion (commonly dated to 30 or 33 CE). The historicity of supernatural elements like his purported miracles and the purported resurrection are deemed to be solely a matter of 'faith' or of 'theology', "about which no self-respecting historian could possibly have anything to say".

The idea that Jesus was a purely mythical figure has been, and is still, considered an untenable fringe theory in academic scholarship for more than two centuries, but according to one source it has gained popular attention in recent decades due to the growth of the Internet.

Academic efforts in biblical studies to determine facts of Jesus's life are part of the "quest for the historical Jesus", and several criteria of authenticity are used in evaluating the authenticity of elements of the Gospel-story. The criterion of multiple attestation is used to argue that attestation by multiple independent sources confirms his existence. Besides the gospels and the letters of Paul, non-biblical works that are considered sources for the historicity of Jesus include two mentions in Antiquities of the Jews by Jewish historian Josephus (dated circa 93–94 CE) and a mention in Annals by Roman historian Tacitus (circa 116 CE).

Historical Jesus
Scholars regard the question of historicity as generally settled in scholarship in the early 20th century, and scholars agree that a Jewish man named Jesus of Nazareth did exist in the Herodian Kingdom of Judea in the 1st century CE. Since the 18th century, three separate scholarly quests for the historical Jesus have taken place, each with distinct characteristics and based on different research criteria, which were often developed during that phase. Currently modern scholarly research on the historical Jesus focuses on what is historically probable, or plausible about Jesus.

Only two accepted facts of a historical Jesus


There is no scholarly consensus concerning most elements of Jesus's life as described in the Christian and non-Christian sources, and the only two events of this historical Jesus subject to "almost universal assent" are that Jesus was baptized by John the Baptist and was crucified by order of the Roman Prefect Pontius Pilate (who officiated 26–36 AD).



Based on the criterion of embarrassment, scholars argue that the early Christian Church would not have invented the painful death of their leader. The criterion of embarrassment is also used to argue in favor of the historicity of the baptism of Jesus, given that John baptised for the remission of sins, although Jesus was viewed as without sin and this positioned John above Jesus.

Lightfoot Professor of Divinity James Dunn stated that these two facts "rank so high on the 'almost impossible to doubt or deny' scale of historical 'facts' they are obvious starting points for an attempt to clarify the what and why of Jesus' mission."

In his popular book Did Jesus Exist? (2012), American New Testament scholar Bart Ehrman explained: "Nearly all critical scholars agree at least on those points about the historical Jesus. But there is obviously a lot more to say, and that is where scholarly disagreements loom large – disagreements not over whether Jesus existed but over what kind of Jewish teacher and preacher he was."

A distinction is made between 'the Jesus of history and the Christ of faith', and the historicity of the supernatural elements of the latter narrative, including his purported miracles or resurrection, are outside the reach of the historical methods.

Fringe view: there was no historical Jesus
The Christ myth theory, which developed within the scholarly research on the historical Jesus in the 19th century, is, in Geoffrey W. Bromiley's words, the view that "the story of Jesus is a piece of mythology" possessing no "substantial claims to historical fact". Alternatively, Bart Ehrman (who himself rejects the Christ myth theory) summarises Earl Doherty's view as being "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". David Gullotta states that modern-day interest in mythicism has been "amplified by internet conspiracy culture, pseudoscience, and media sensationalism". Casey and Ehrman note that many of the proponents of mythicism are either atheists or agnostics.

Many proponents use a three-fold argument first developed in the 19th century: that the New Testament has no historical value with respect to Jesus's existence, that there are no non-Christian references to Jesus from the first century, and that Christianity had pagan and/or mythical roots.

Virtually all scholars dismiss theories of Jesus's non-existence or regard them as refuted. In modern scholarship, the Christ myth theory is a fringe theory and finds virtually no support from scholars.

Multiple attestation
The criterion of multiple attestation looks at the number of early sources that mention, and evaluates the reliability of those sources. To establish the existence of a person without any assumptions, one source from one author (either a supporter or opponent) is needed; for Jesus there are at least twelve independent sources from five authors in the first century from supporters and two independent sources from two authors from non-supporters.

There are Christian sources on the person of Jesus (the letters of Paul and the Gospels) and there are also Jewish and Roman sources (e.g. Josephus, Suetonius, Tacitus, Pliny the Younger) that mention Jesus, and there are also many apocryphal texts that are examples of the wide variety of writings from early Christianity.

These additional sources are independent sources on Jesus's existence, and corroborate details found in other surviving sources as a "bedrock of historical tradition". Contemporary non-Christian sources in the first and second century never deny the existence of Jesus, and there is also no indication that Pagan or Jewish writers in antiquity who opposed Christianity questioned the existence of Jesus. Taking into consideration that sources on other first century individuals from Galilee were also written by either supporters or enemies as well, the sources on Jesus cannot be dismissed.

Early dates of the Christian oral traditions
Biblical scholarship assumes that the gospel-stories are based on oral traditions and memories of Jesus. These traditions precede the surviving gospels by decades, going back to the time of Jesus and the time of Paul's persecution of the early Christian Jews, prior to his conversion.

According to Christopher M. Tuckett, most available sources are collections of early oral traditions about Jesus. He states that the historical value of traditions are not necessarily correlated with the later dates of composition of writings since even later sources can contain early tradition material. Theissen and Merz state that these traditions can be dated back well before the composition of the synoptic gospels, that such traditions show local familiarity of the region, and that such traditions were explicitly called "memory", indicating biographical elements that included historical references such as notable people from his era. According to Maurice Casey, some of the sources, such as parts of the Gospel of Mark, are translations of early Aramaic sources which indicate proximity with eyewitness testimony.

Paul's letters (generally dated to circa 48–62 CE) are the earliest surviving sources on Jesus, and Paul adds autobiographical details such as that he personally knew and interacted with eyewitnesses of Jesus such as his most intimate disciples (Peter and John) and family members (his brother James) starting around 36 CE.

Reliability of sources
Since the third quest for the historical Jesus, the four gospels and noncanonical texts have been viewed as more useful sources to reconstruct the life of Jesus compared to the previous quests.

On the quality of available sources, German historian of religion Hans-Joachim Schoeps argued that the Gospels are unsatisfactory as they were not written as detailed historical biographies, that the non-Christian sources provide no new information, and that the sources hopelessly intertwine history and legend, but present the views and beliefs of the early disciples and the Christian community.

However, evangelical New Testament scholars like Craig Blomberg argue that the source material on Jesus does correlate significantly with historical data.

Christian origins scholar Craig A. Evans argued that there are also archeological finds that corroborate aspects of the time of Jesus mentioned in the surviving sources, such as context from Nazareth, the High Priest Caiaphas' ossuary, numerous synagogue buildings, and Jehohanan, a crucified victim who had a Jewish burial after execution. Written sources and archeologist Ken Dark's excavations on Nazareth correlate with Jesus' existence, Joseph and Jesus' occupation as craftworkers, presence of literacy, existence of synagogues, Gospel accounts relating to Nazareth, and other Roman period sources on Nazareth.

Other historical persons in ancient sources
Historiographical approaches associated with the study of the poor in the past, such as microhistory, can help assess what type of sources can be reasonably expected in the historical record for individuals like Jesus. For instance, Justin Meggitt argues that since most people in antiquity left no sign of their existence, especially the poor, it is unreasonable to expect non-Christian sources to corroborate the specific existence of someone with Jesus's socio-economic status. Ehrman argues that the historical record for the first century was so lacking that no contemporary eyewitness reports for prominent individuals such as Pontius Pilate or Josephus survive. Theissen and Merz observe that even if ancient sources were to be silent on any individual, they would not impact their historicity since there are numerous instances of people whose existence is never doubted and yet were not mentioned by contemporary authors. For instance, Paul is not mentioned by Josephus or non-Christian sources; John the Baptist is not mentioned by Paul, Philo, or rabbinic writings; Rabbi Hillel is not mentioned by Josephus - despite him being a Pharisee; Bar Kochba, a leader of the Jewish revolt against the Romans is not mentioned by Dio Cassius in his account of the revolt.

With at least 14 sources by believers and nonbelievers within a century of the crucifixion, there is much more evidence available for Jesus than for other notable people from 1st century Galilee. Non-Christian sources do exist and they corroborate some details of the life of Jesus that are also found in New Testament sources. Classicist-numismatist Michael Grant argued that when the New Testament is analyzed with the same criteria used by historians on ancient writings that contain historical material, Jesus's existence cannot be denied any more than secular figures whose existence is never questioned.

Synoptic Gospels


The synoptic gospels are the primary sources of historical information about Jesus and of the religious movement he founded. The Gospels of Matthew, Mark, and Luke recount the life, ministry, crucifixion and resurrection of a Jew named Jesus who spoke Aramaic. There are different hypotheses regarding the origin of the texts because the gospels of the New Testament were written in Greek for Greek-speaking communities, and were later translated into Syriac, Latin, and Coptic. Scholars argue that the surviving gospels show usage of earlier independent written and oral sources that extended back to the time of Jesus's death, but did not survive. : "All of these written sources I have mentioned are earlier than the surviving Gospels; they all corroborate many of the key things said of Jesus in the Gospels; and most important they are all independent of one another. Let me stress the latter point. We cannot think of the early Christian Gospels as going back to a solitary source that “invented” the idea that there was a man Jesus. The view that Jesus existed is found in multiple independent sources that must have been circulating throughout various regions of the Roman Empire in the decades before the Gospels that survive were produced. Where would the solitary source that “invented” Jesus be? Within a couple of decades of the traditional date of his death, we have numerous accounts of his life found in a broad geographical span. In addition to Mark, we have Q, M (which is possibly made of multiple sources), L (also possibly multiple sources), two or more passion narratives, a signs source, two discourse sources, the kernel (or original) Gospel behind the Gospel of Thomas, and possibly others. And these are just the ones we know about, that we can reasonably infer from the scant literary remains that survive from the early years of the Christian church. No one knows how many there actually were. Luke says there were “many” of them, and he may well have been right. And once again, this is not the end of the story." (page 83) and "The reality appears to be that there were stories being told about Jesus for a very long time not just before our surviving Gospels but even before their sources had been produced. If scholars are right that Q and the core of the Gospel of Thomas, to pick just two examples, do date from the 50s, and that they were based on oral traditions that had already been in circulation for a long time, how far back do these traditions go? Anyone who thinks that Jesus existed has no problem answering the question: they ultimately go back to things Jesus said and did while he was engaged in his public ministry, say, around the year 29 or 30. But even anyone who just wonders if Jesus existed has to assume that there were stories being told about him in the 30s and 40s. For one thing, as we will see in the next chapter, how else would someone like Paul have known to persecute the Christians, if Christians didn’t exist? And how could they exist if they didn’t know anything about Jesus?" (page 85)" Aramaic sources have been detected in Mark's Gospel, which could indicate use of early or even eyewitness testimony when it was being written. Historians often study the historical reliability of the Acts of the Apostles when studying the reliability of the gospels, as the Book of Acts was seemingly written by the same author as the Gospel of Luke.

Among contemporary scholars, there is consensus that the gospels are a type of ancient biography.

Pauline epistles
The seven Pauline epistles considered by scholarly consensus to be genuine were written in a span of a decade starting in the late 40s (i.e., approximately 20 to 30 years after the generally accepted time period of Jesus's death) and are the earliest surviving Christian texts that include information about Jesus. Although Paul the Apostle provides relatively little biographical information about Jesus and states that he never knew Jesus personally, he does make it clear that he considers Jesus to have been a real person and a Jew. Moreover, he interacted with eyewitnesses of Jesus since he wrote about meeting and knowing James, the brother of Jesus and Jesus's apostles Peter and John. Additionally, there are independent sources (Mark, John, Paul, Josephus) affirming that Jesus actually had brothers.

Craig A. Evans and Ehrman argue that Paul's letters are among the earliest sources that provide a direct link to people who lived with and knew Jesus since Paul was personally acquainted with Peter and John, two of Jesus's original disciples, and James, the brother of Jesus. Paul's first meeting with Peter was around 36 AD. Paul is the earliest surviving source to document Jesus' death by crucifixion and his conversion occurred two years after this event. Paul mentioned details in his letters such as that Jesus was a Jew, born of the line of David, and had biological brothers. According to Simon Gathercole, Paul's description of Jesus's life on Earth, his personality, and family tend to establish that Paul regarded Jesus as a natural person, rather than an allegorical figure.

Josephus and Tacitus
Non-Christian sources used to study and establish the historicity of Jesus include the c. first century Jewish historian Josephus and Roman historian Tacitus. These sources are compared to Christian sources, such as the Pauline letters and synoptic gospels, and are usually independent of each other; that is, the Jewish sources do not draw upon the Roman sources. Similarities and differences between these sources are used in the authentication process. From these two independent sources alone, certain facts about Jesus can be adduced: that he existed, his personal name was Jesus, he was called a messiah, he had a brother named James, he won over Jews and gentiles, Jewish leaders had unfavorable opinions of him, Pontius Pilate decided his execution, he was executed by crucifixion, and he was executed during Pilate's governorship. Josephus and Tacitus agree on four sequential points: a movement was started by Jesus, he was executed by Pontius Pilate, his movement continued after his death, and that a group of "Christians" still existed; analogous to common knowledge of founders and their followers like Plato and Platonists. Josephus was personally involved in Galilee when he was the commander of Jewish forces during the revolt against Roman occupation and trained 65,000 troops in the region.

Jesus is referenced by Josephus twice, once in Book 18 and once in Book 20 of Antiquities of the Jews, written around AD 93 to 94. On the first reference, the general scholarly view holds that the longer passage, known as the Testimonium Flavianum, in Book 18 most likely consists of an authentic nucleus that was subjected to later Christian interpolation or forgery. On the second reference, Josephus scholar Louis H. Feldman states that "few have doubted the genuineness" of the reference found in Antiquities 20, 9, 1 to "the brother of Jesus, who was called Christ, whose name was James".

Tacitus, in his Annals (written c. AD 115), book 15, chapter 44, describes Nero's scapegoating of the Christians following the Fire of Rome. He writes that the founder of the sect was named Christus (the Christian title for Jesus); that he was executed under Pontius Pilate; and that the movement, initially checked, broke out again in Judea and even in Rome itself. The scholarly consensus is that Tacitus' reference to the execution of Jesus by Pilate is both authentic and of historical value as an independent Roman source.

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