Historicity of Jesus
February 18th, 2008 by I AmPsst… Hey kids… College is a waste of time. Back in the day it was the only way to get a higher education, but now all you need is iTunes and/or a web browser. Well, unless you need one of those fancy diplomas that get you jobs that allow you to feed yourself with things that you can’t order by number, but really, don’t be so shallow. It’s all about the learning.
In the last year or so, many major universities (like Stanford, Harvard, Yale and MIT) have started offering their class materials online for free, and I’ve recently started to take advantage of this incredible opportunity for continuing education. I just finished listening to a Stanford course (downloaded from Stanford on iTunes U) called Historical Jesus given by first century Biblical scholar Thomas Sheehan. If the idea of spending about 15 hours listening to lectures on this topic appeals to you, I highly recommend this course.
Anyway, I came to this class with the reasonably firm belief that Yeshua of Nazareth had never existed. If we look for extrabiblical accounts of Jesus the pickings are slim. Chronologically, the closest such account to the supposed life of Jesus is the so-called Testimonium Flavianum, which is a reference to Jesus by Flavius Josephus in his Antiquities of the Jews, written around 93AD (about 6 decades after the supposed death of Jesus). It’s certainly more than a little sketchy that a man who had such tremendous impact wasn’t considered a worthy subject to write about for generations after he was dead, and that the first non-Christian to do so was a guy who wasn’t born until several years after the date given for the crucifixion. So if you’re looking for contemporary accounts, you come up totally empty. And, even if the Testimonium is good enough for you, its authenticity is hotly debated. Most scholars consider it to be at best an exaggeration of the original reference by later Christian scribes and at worst a completely fraudulent interpolation. If you’re interested in details of those arguments, they can be found in the Wikipedia articles to which I have linked above. Beyond that, there are no other extrabiblical references until well into the second century, by which time the authors are almost certainly influenced by early Christian accounts, and not by history.
As for the Biblical accounts, the earliest of which (the first Pauline Epistles) come more than 20 years after the crucifixion, I had always dismissed them out of hand as being biased, and therefore unreliable. However, this course opened my eyes to several techniques which can be used to sift potentially real information out of the largely (if not completely) mythological gospels. The most compelling of these (as far as I can concerned) are the criteria of multiple attestation and embarrassment.
The criterion of multiple attestation (or “the cross section”) focuses on those sayings or deeds of Jesus that are attested in more than one independent literary source (e.g., Mark, Q, Paul, John) and/or in more than one literary form or genre (e.g., parable, dispute story, miracle story, prophecy, aphorism).[source]
To really begin to understand the implications of this criterion, you first need some understanding of the relationships amongst the gospels. Since the gospel of John is so late in comparison to the three synoptic gospels (usually dated around the last decade of the first century) and so different from them, let’s ignore it for now. The two-source hypothesis is widely accepted, and seems the most sensible to me. This is the theory that Mark was the first of the canonical gospels to be written and that Matthew and Luke copied from Mark extensively. However, there is also a good deal of other material that is identical in Matthew and Luke, but not present in Mark. In this theory, this material is attributed to a theoretical and undiscovered gospel (called Q by scholars) which was read and copied by both. So, in Mark and Q, we have two independent and relatively early accounts of Jesus. If you accept the earlier dates given for the writing of the non-canonical Gospel of Thomas (discovered in Nag Hammadi), there are three such independent sources. The criterion of multiple attestation says that anything which appears in two or all three of these sources is probably historically accurate. I won’t go into what overlaps, but for this discussion, it is sufficient that overlap exists.
Now let’s have a look at the criterion of embarrassment.
The point of the criterion [of embarrassment] is that the early church would hardly have gone out of its way to create material that only embarrassed its creator or weakened its position in arguments with opponents. Rather, embarrassing material coming from Jesus would naturally be either suppressed or softened in later stages of the Gospel tradition, and often such progressive suppression or softening can be traced through the Four Gospels. [source]
In short, this criterion states that anything appearing in the gospels which seems to undermine the message of early Christianity or embarrass the founders is probably either true (and well-known enough that it couldn’t have been left out completely) or a modification of an even more embarrassing account. A good example of this is the story of Jesus submitting himself to baptism by John. If Jesus is actually the son of god, it doesn’t make sense in the Christian worldview for him to take this subservient position to a mere prophet. When this story first appears in Mark, it is softened by a reference to a passage in Isaiah in which the talks of (supposedly) John as “preparing the way” for the messiah. Matthew and Luke soften the story even further, including Luke’s account of a fetal John the Baptist leaping for joy in the presence of a fetal Jesus. By the time John’s gospel rolls around, the baptism has been completely eliminated. The crucifixion (a shameful way to die) and Peter’s denial of Jesus in the passion story are further examples of this criterion.
This article doesn’t do justice to any of these arguments, but there is plenty of material available online for you to research on your own if you’re interested in greater detail. The point I was trying to make is simply that using these methods of viewing New Testament books, there may actually be useful historical information which can be gleaned. So am I now a believer in the historicity of Jesus? Well, I wouldn’t go that far, but I am far less certain about his nonexistence. I think the worst you can say about the existence of Jesus is that it’s an open question.
~I AM~








