Historicity of Jesus

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

Since the 18th century scholars have attempted to reconstruct the life of the historical Jesus, developing historical-critical methods for analysing the available texts. The only sources are documentary; in conjunction with Biblical texts such as the Pauline Letters and the synoptic Gospels, three passages in non-Christian works have been used to support the historicity of Jesus: two in the writings of the Jewish historian Josephus, and one from the Roman historian Tacitus. Although the authenticity of all three has been questioned, and one is generally accepted as having been altered by Christians, most scholars believe they are at least partially authentic.

There is near unanimity among scholars that Jesus existed historically, although biblical scholars differ about the beliefs and teachings of Jesus as well as the accuracy of the details of his life that have been described in the Gospels. While scholars have sometimes criticized Jesus scholarship for religious bias and lack of methodological soundness, with very few exceptions, such critics do support the historicity of Jesus, and reject the theory that Jesus never existed, known as the Christ myth theory. Certain scholars, particularly in Europe, have recently made the case that while there are a number of plausible "Jesuses" that could have existed, there can be no certainty as to which Jesus was the historical Jesus, and that there should also be more scholarly research and debate on this topic.

Historicity

Historicity is the historical actuality or authenticity of a person or event, as opposed to being a myth, legend, or fiction. Historicity is self analysis inspired by attempts to understand the potential of the past and better understand and conceive surprising events. Historicity focuses on the truth value of knowledge claims about the past (denoting historical actuality, authenticity, and factuality.) The historicity of a claim about the past is its factual status.

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

Non-Christian sources used to study and establish the historicity of Jesus include Jewish sources such as Josephus, and Roman sources such as Tacitus. The sources are compared to Christian sources such as the Pauline Letters and the Synoptic Gospels, and are usually independent of each other (e.g. Jewish sources do not draw upon Roman sources), and similarities and differences between them are used in the authentication process.

Main sources

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

There are three mentions of Jesus in non-Christian sources which have been used in historical analyses of the existence of Jesus. Jesus is mentioned twice in the works of 1st-century Roman historian Josephus and once in the works of the 2nd-century Roman historian Tacitus.

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

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

Classical historian Michael Grant wrote that:

If we apply to the New Testament, as we should, the same sort of criteria as we should apply to other ancient writings containing historical material, we can no more reject Jesus' existence than we can reject the existence of a mass of pagan personages whose reality as historical figures is never questioned.

Historical reliability of the Gospels

The historical reliability of the Gospels refers to the reliability and historic character of the four New Testament gospels as historical documents. Some scholars state that little in the four canonical gospels is considered to be historically reliable.

Almost all scholars of antiquity agree that Jesus existed, but scholars differ on the historicity of specific episodes described in the Biblical accounts of Jesus. The only two events subject to "almost universal assent" are that Jesus was baptized by John the Baptist and was crucified by the order of the Roman Prefect Pontius Pilate. Elements whose historical authenticity is disputed include the two accounts of the Nativity of Jesus, the miraculous events including the resurrection, and certain details about the crucifixion.

According to the majority viewpoint, the Synoptic Gospels are the primary sources of historical information about Jesus and of the religious movement he founded. These religious gospelsâ€"the Gospel of Matthew, the Gospel of Mark, and the Gospel of Lukeâ€"written in the Greek language, 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, that were later translated into Syriac, Latin and Coptic.

The fourth gospel, the Gospel of John, differs greatly from the first three gospels. 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.

Historians subject the gospels to critical analysis by differentiating authentic, reliable information from possible inventions, exaggerations, and alterations. Since there are more textual variants in the New Testament (200â€"400 thousand) than it has letters (c. 140 thousand), scholars use textual criticism to determine which gospel variants could theoretically be taken as 'original'. To answer this question, scholars have to ask who wrote the gospels, when they wrote them, what was their objective in writing them, what sources the authors used, how reliable these sources were, and how far removed in time the sources were from the stories they narrate, or if they were altered later. Scholars can also look into the internal evidence of the documents, to see if, for example, the document is misquoting texts from the Hebrew Tanakh, is making claims about geography that were incorrect, if the author appears to be hiding information, or if the author has made up a certain prophecy. Finally, scholars turn to external sources, including the testimony of early church leaders, writers outside the church (mainly Jewish and Greco-Roman historians) who would have been more likely to have criticized the church, and to archaeological evidence.

Events generally accepted as historical

Virtually all modern scholars of antiquity agree that Jesus existed, and most biblical scholars and classical historians see the theories of his non-existence as effectively refuted. There is no evidence today that the existence of Jesus was ever denied in antiquity by those who opposed Christianity. Geoffrey Blainey notes that "a few scholars argue that Jesus... did not even exist," and that they "rightly point out that contemporary references to him were extremely rare." There is however widespread disagreement among scholars on the details of the life of Jesus mentioned in the gospel narratives, and on the meaning of his teachings, and the only two events subject to "almost universal assent" are that Jesus was baptized by John the Baptist and was crucified by the order of the Roman Prefect Pontius Pilate.

According to New Testament scholar James Dunn, nearly all modern scholars consider the baptism of Jesus and his crucifixion to be historically certain. He states that these "two facts in the life of Jesus command almost universal assent" and "rank so high on the 'almost impossible to doubt or deny' scale of historical 'facts' they are obvious starting points for an attempt to clarify the what and why of Jesus' mission." John P. Meier views the crucifixion of Jesus as historical fact and states that based on the criterion of embarrassment Christians would not have invented the painful death of their leader. The criterion of embarrassment is also used to argue in favor of the historicity of the baptism of Jesus by John the Baptist as it is a story which the early Christian Church would have never wanted to invent. Based on this criterion, given that John baptised for the remission of sins, and Jesus was viewed as without sin, the invention of this story would have served no purpose, and would have been an embarrassment given that it positioned John above Jesus.

Amy-Jill Levine has summarized the situation by stating that "there is a consensus of sorts on the basic outline of Jesus' life" in that most scholars agree that Jesus was baptized by John the Baptist, and over a period of one to three years debated Jewish authorities on the subject of God, gathered followers, and was crucified by Roman prefect Pontius Pilate who officiated 26â€"36 AD. There is much in dispute as to his previous life, childhood, family and place of residence, of which the canonical gospels are almost completely silent.

Scholars attribute varying levels of certainty to other episodes. Some assume that there are eight elements about Jesus and his followers that can be viewed as historical facts, namely:

Jesus was baptized by John the Baptist.
He called disciples.
He had a controversy at the Temple.
Jesus was crucified by the Romans near Jerusalem.
Jesus was a Galilean.
His activities were confined to Galilee and Judea.
After his death his disciples continued.
Some of his disciples were persecuted.

Scholarly agreement on this extended list is not universal.

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

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. The portraits of Jesus that have been constructed in these processes have often differed from each other, and from the dogmatic image portrayed in the gospel accounts.

Currently modern scholarly research on the historical Jesus focuses on what is historically probable, or plausible about Jesus.

The mainstream profiles in the third quest may be grouped together based on their primary theme as apocalyptic prophet, charismatic healer, Cynic philosopher, Jewish Messiah and prophet of social change, but there is little scholarly agreement on a single portrait, or the methods needed to construct it. There are, however, overlapping attributes among the portraits, and scholars who differ on some attributes may agree on others.

While there is widespread scholarly agreement on the existence of Jesus, and a basic consensus on the general outline of his life, the portraits of Jesus constructed in the quests have often differed from each other, and from the image portrayed in the gospel accounts. There are overlapping attributes among the portraits, and while pairs of scholars may agree on some attributes, those same scholars may differ on other attributes, and there is no single portrait of the historical Jesus that satisfies most scholars.

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

Historicity of Jesus

Selasa, 24 Maret 2015