It is a constant source of amazement to "freethinkers," rationalists and assorted (other) scholars and scientists that it is considered virtuous to blindly believe in the words of a man or a group of men concerning the matters of "faith" and "religion," when, if religion were to have any meaning at all, it would be about reality, honesty and integrity. There is little honest or righteous about blindly accepting and then promulgating beliefs one has not thoroughly investigated. Such behavior – and subsequent name-calling and threats when the sale of these sacrosanct shoddy goods falls through – should be considered the realm of the con artist, rather than that of a seeker of truth.
-We believe the Bible because there is no real motive the authors could have had that would have led them to create it. Above all, you have to accept that the Bible is through by men with inspiration by and from God. If you don't accept that, then there's not much I can do for you to make you believe
There is nothing reasonable about accepting a story on its face value – particularly if it defies logic and the laws of nature.
-First you have to actually believe that there is a God, which many of you don't. If you did, then it would make sense that a God can do things not of this world. You wouldn't limit something not of Earth to Earthly standards.
And from beginning to end the gospel tale does just that. It is a cruel tale that reveals a deranged god. And a tale not even original to Christianity but falsely presented as such. In actuality, the gospel story has been demonstrated repeatedly to be a mishmash of mythical and ritualistic motifs found in older, "Pagan" and "Jewish" (Hebrew/Israelite) cultures.
-What's the Old Testament? It's also known as the Torah, in essence the Jewish "Bible". They had to perform the rituals because at the time they were told by God that they had to burn sacrifices for their sins. They had nothing to refute what God said, so they did it. After Jesus--The Ulitmate Sacrifice--came and died, they no longer had to perform the rituals.
Knowing this fact, many erudite and enlightened individuals have attempted to explain how Christ and Christianity really came about.
-II Timothy 3:7. "always learning and never able to come and accept the truth."
In dissecting the Christ myth, Doherty focuses on demonstrating the lack of historicity found in the earliest of canonical Christian texts, the epistles. Like so many others, he wonders why "Paul," considered by numerous Christians to be the "greatest apostle" and the truest establisher of Christian doctrine, makes nary a mention of Jesus's purported life, deeds and sayings.
In fact, Doherty does an excellent job outlining that the Christ of the epistles is non-historical and transcendental, and that Paul and the other epistle writers had no awareness of the gospel tale and its "historical Jesus." Says he:
"If we had to rely on the letters of the earliest Christians, such as Paul and those who wrote most of the other New Testament epistles, we would be hard pressed to find anything resembling the details of the Gospel story. If we did not read Gospel associations into what Paul and the others say about their Christ Jesus, we could not even tell that this figure, the object of their worship, was a man who had recently lived in Palestine and had been executed by the Roman authorities with the help of a hostile Jewish establishment." (2)
-Is it necessary for Paul to rehash what 4 other guys have already done?
After 50 pages of relentless demonstration of this fact, one must throw up one's hands in surrender: Paul, the "truest apostle" of the Lord and Savior Jesus Christ whose teachings are often placed above those of Christ himself, had never heard of the "historical" Jesus of Nazareth portrayed in the gospels. In establishing this fact, Doherty includes a witty (fictional) "conversation between Paul and some new converts" that shows how absurd is the apologist claim that Paul's silence regarding the sayings, deeds and life of Jesus is because the apostle had "no interest in them."
But Paul and the other canonical epistle writers are not alone in their ignorance of the "historical Jesus." As Doherty further remarks:
"In all the Christian writers of the first century, in all the devotion they display about Christ and the new faith, not one of them expresses a desire to see the birthplace of Jesus, to visit Nazareth his home town. No one talks about having been to the sites of his preaching, the upper room where he held his Last Supper, the hill on which he was crucified, or the tomb where he was buried and rose from the dead. Not only is there no evidence that anyone showed an interest in visiting such places, they go completely unmentioned. The words Bethlehem, Nazareth and Galilee never appear in the epistles, and the word Jerusalem is never used in connection with Jesus." (73)
-Since when was true Christianity about seeing where someone was born, or other such places? These guys weren't tourists; they were busy carring out the Great Admonition of Matt. 28:19-20.
There is simply no reflection in the earliest Christian texts of any "life of Christ" as a human being, divine or otherwise. To the rational mind, this fact would serve as real proof that Jesus Christ is a fictional character imposed upon history, in reality representing the disincarnate Savior of the ancient, pre-Christian salvation cults. Indeed, the epistle writers and other early Christian authorities speak almost exclusively of a phantom or gnostic Christ of the same type of dying and rising savior gods found in the Pagan mysteries for centuries, if not millennia, prior to the Christian era.
-Again why do what four--not one, but four--have already done?
Concerning the religious environment of the world at the time, Doherty says:
"Christianity and other Jewish apocalyptic sects, more mainstream Jewish proselytizing activities, various pagan salvation cults, all had their apostles trampling the byways of the empire, offering brands of redemption and future exaltation for the individual believer. By the middle decades of the first century, the world . . . was a 'seething mass of sects and salvation cults,' operating amid a broader milieu of ethical and philosophical schools only a little less emotionally conducted." (34)
"Go ye therefore and make disciples of all nations...teaching them to observe all things that I have commanded you..."
In addition, Doherty states:
"A rich panoply of Son/Christ/Savior expression was rampant across the eastern half of the Roman empire by the late first century. Considering that Christian writers even in the early second century show no familiarity with the Gospel story, it seems ill-advised to trace all these ideas to an historical Jesus of Nazareth who died obscurely in Jerusalem and whose career on earth is not even preserved by those who allegedly turned him into the Son of God." (138)
-The Bible does preserve his career. You guys just don't believe it.
"If among these we begin our quest for non-Christian witness to Jesus, the pickings are extremely slim. The first century philosopher Seneca (died 65 CE), the greatest Roman writer on ethics in his day, has nothing to say about Jesus or Christianity – even though Christians after Constantine made Seneca a secret convert to the faith and invented correspondence between him and Paul. A little later, the Stoic philosopher Epictetus (c55-c135) espoused a 'brotherhood of man' doctrine, aiming his message at the poor and humble masses (he was a former slave himself). But he had apparently not heard of his Jewish precursor. The historian Arrian preserved some of Epictetus' lectures but records no mention of Jesus." (200)
-There were many teachers similar to Jesus in those days. Arrian didn't feel Jesus was important enough to record. Some others did, that's their business.
And on goes the list of first and second century historians who are silent on the subject of Jesus and Christianity.
Chief among the slim pickings are the pitifully few "references" held up by apologists, such as the widely trumpeted passages from Pliny, Suetonius and Tacitus, all of which have been demonstrated by many scholars, including Doherty, to have basically no value in establishing a historical Jesus.
Considering that, repeatedly over the centuries, the notorious passage in the writings of the Jewish historian Josephus, the "Testimonium Flavianum," basically has been proved to be a "rank forgery," it is a pity that Doherty needs to spend so much effort debunking it once again, but he does it well and thoroughly. Likewise he does away with the other "evidence" found in Josephus, i.e., the passage about James, the "brother of the Lord, called Christ."
How exactly does one go about proving an ancient document to be a "forgery"? Fingerprints?
And how does he just "do away" with the James passage?
On pp. 220-221 of The Jesus Puzzle, Doherty springs a sublime trap. First he leads the reader through a discussion regarding a purported "lost reference" in Josephus, as alleged by Church fathers Origen and Eusebius, supposedly reflecting that the historian "believed that the calamity of the Jewish War (66-70) and the fall of Jerusalem was visited upon the Jews by God because of their murder of James the Just." Next, Doherty states:
"Origen brings up the 'lost reference' to criticize Josephus for not saying that it was because of the death of Jesus, rather than of James, that God visited upon the Jews the destruction of Jerusalem. But more than half a century earlier, the Christian Hegesippus had said the same thing. As preserved in Eusebius, Hegesippus witnesses to a Christian view of his time (mid-second century) that it was indeed the death of James the Just which had prompted God's punishment of the Jews."
"But," Doherty continues, "there is a very telling corollary to this. Why did those earlier Christians not impute the calamity to God's punishment for the death of Jesus, since to the later Origen – as well as to us – this seemed obvious?
"The explanation is simple. The need to interpret the destruction of Jerusalem would likely have developed early, even before Hegesippus. At such a time, an historical Jesus and historical crucifixion had not yet been invented, or at least would not have been widely disseminated beyond a few early Gospel communities."
Proceeding to the second century Christian apologists, Doherty also reveals that the majority of them writing before the year 180, such as Theophilus, Athenagoras and Tatian, do not speak of a historical Jesus. These three writers, for example, refer to a disincarnate, non-historical "Son of God" or "Logos." Says Doherty:
". . . Theophilus never mentions Christ, or Jesus, at all. He makes no reference to a founder-teacher; instead, Christians have their doctrines and knowledge of God through the Holy Spirit. . . .
". . . the names Jesus and Christ never appear in Athenagoras. . . .
"In [Apology to the Greeks], Tatian uses neither 'Jesus' nor 'Christ,' nor even the name 'Christian.' . . .
"In fact, the apologists as a group profess a faith which is nothing so much as a Logos religion. It is in essence Platonism carried to its fullest religious implications and wedded with Jewish theology and ethics." (278-81)
Although Doherty is hesitant to date the gospels to this late a period, Charles Waite in History of the Christian Religion to the Year Two Thousand makes an essentially incontestable case that the four canonical gospels were composed between 170 and 180, which would explain why none of these writers refers to them prior to 180.
-First off, those dates are way off, even by admission of non Christians; secondly, if it was incontestable, then why doesn’t the great Doherty back it up?
Doherty also unearths a "smoking gun" in the Christian apologist Minucius Felix's Octavius, likely written in the middle of the second century. In addressing the untoward charges against Christians, such as the killing of babies and worship of the priest's genitals, Minucius fervently denies that the Christians worship "a criminal and his cross." Felix also ridicules the Pagan ideas of a god becoming incarnate and of a god begetting a son. Says he:
"Men who have died cannot become gods, because a god cannot die; nor can men who are born (become gods). . . . Why, I pray, are gods not born today, if such have ever been born?" (289)
-This guy does not represent what I believe in or any true Christian doctrine. This guy contradicts the Bible, and he is denying or limiting the powers of an unearthly God. So I don’t even consider him to be part of my faith.
Regarding Minucius's reaction to the charge of worshipping a "crucified criminal," Doherty remarks:
"Those who will allow historical documents to say what they seem to be saying will recognize that Minucius Felix is a true 'smoking gun' pointing to a Christian denial of the historical Jesus.
-I find it very tragic that you believe these guys on what ever they say, and yet are so skeptical of the Bible. Why?
"To the dispassionate eye, Minucius Felix is one Christian who will have nothing to do with those, in other circles of his religion, who profess worship of a Jesus who was crucified in Judea under the governorship of Pontius Pilate, rumors of which have reached pagan ears and elicited much scorn and condemnation." (290)
In establishing his thesis, Doherty also explains the need for making Jesus a historical character: In the early Christian communities, in which there was a "riotous diversity" of doctrine, there were too many pipelines to the spiritual Jesus. Thus, it became necessary to create one divine person to say all the things that the "prophets" and brotherhood members were espousing, the same role played by Yahweh in the Old Testament.
-He fulfilled the prophecy not by his words, but by his actions and by what/how people reacted to him. Psalm predicts Jesus’s death on a cross long before crucifixtion—a Roman invention—was thought of. To speed up the process, usually those crucified had there legs broken, but not Jesus’s, fulfilling Psalm 34:20