Christ myth theory
The Christ myth theory, also known as the Jesus myth theory, Jesus mythicism, or the Jesus ahistoricity theory, is the fringe view that the story of Jesus is a work of mythology with no historical substance. Alternatively, in terms given by Bart Ehrman paraphrasing Earl Doherty, it is the view that "the historical Jesus did not exist. Or if he did, he had virtually nothing to do with the founding of Christianity."
The mainstream scholarly consensus, developed in the three quests for the historical Jesus, holds that there was a historical Jesus of Nazareth who lived in first-century AD Roman Judea, but his baptism and crucifixion are the only facts of his life about which a broad consensus exists. Beyond that, mainstream scholars have no consensus about the historicity of other major aspects of the gospel stories, nor the extent to which they and the Pauline epistles may have replaced the historical Jesus with a supernatural Christ of faith.
Proponents of mythicism, in contrast, argue that a historical Jesus never existed, and that the gospels historicized a mythological character. This view can be traced back to the Age of Enlightenment, when history began to be critically analyzed; it was revived in the 1970s. Most mythicists employ a threefold argument: they question the reliability of the Pauline epistles and the gospels to establish Jesus's historicity; they argue that information is lacking on Jesus in secular sources from the first and early second centuries; and they argue that early Christianity had syncretistic and mythological origins as reflected in both the Pauline epistles and the gospels, with Jesus being a deity who was concretized in the gospels.
The non-historicity of Jesus has never garnered significant support among scholars. Mythicism is rejected by virtually all mainstream scholars of antiquity, and has been considered a fringe theory for more than two centuries, but has attracted more attention in popular culture with the rise of the Internet.
Traditional and modern approaches on Jesus
Mainstream scholarship asserts that there was a historical Jesus. However, scholars differ about the accuracy of the biblical accounts about Jesus, with only two events supported by nearly-universal scholarly consensus: Jesus' baptism, and his crucifixion. The mainstream scholarly view is that the Pauline epistles and the gospels describe the "Christ of faith", presenting a religious narrative which replaced the historical Jesus who did live in first-century Roman Judea. Martin Kähler made the famous distinction between the "Jesus of history" and the "Christ of faith", arguing that faith is more important than exact historical knowledge. According to Ehrman, Jesus was a first-century Judean Jew, who was not like the Jesus preached and proclaimed today, and that the most widely held view by critical scholars is that Jesus was an apocalyptic prophet who was subsequently deified.The origins and rapid rise of Christianity, as well as the historical Jesus and the historicity of Jesus, are a matter of longstanding debate in theological and historical research. While Christianity may have started with an early nucleus of followers of Jesus, within a few years after the presumed death of Jesus in, at the time Paul started preaching, a number of "Jesus-movements" seem to have existed, which propagated divergent interpretations of Jesus' teachings. A central question is how these communities developed and what their original convictions were, as a wide range of beliefs and ideas can be found in early Christianity, including adoptionism and docetism, and also Gnostic traditions which used Christian imagery, which were all deemed heretical by proto-orthodox Christianity.
Quest for the historical Jesus
A first quest for the historical Jesus took place in the 19th century when hundreds of biographies about Jesus were proposed. German theologian David Strauss pioneered the search for the "historical Jesus" by rejecting all supernatural events as mythical elaborations. His 1835 work, Life of Jesus, was one of the first and most influential systematic analyses of the life story of Jesus, aiming to base it on unbiased historical research. The Religionsgeschichtliche Schule, starting in the 1890s, used the methodologies of higher criticism, a branch of criticism that investigates the origins of ancient texts in order to understand "the world behind the text". It compared Christianity to other religions, regarding it as one religion among others and rejecting its claims to absolute truth, and demonstrating that it shares characteristics with other religions. It argued that Christianity was not simply the continuation of the Hebrew Bible, but syncretistic, and was rooted in and influenced by Hellenistic Judaism and Hellenistic religions like the mystery cults and Gnosticism. Martin Kähler questioned the usefulness of the search for the historical Jesus, making the famous distinction between the "Jesus of history" and the "Christ of faith", arguing that faith is more important than exact historical knowledge. Rudolf Bultmann, who was related to the Religionsgeschichtliche Schule, emphasized theology, and in 1926 argued that historical Jesus research was both futile and unnecessary; however, Bultmann slightly modified that position in a later book. The first quest ended with Albert Schweitzer's 1906 critical review of the history of the search for Jesus' life in The Quest of the Historical Jesus—From Reimarus to Wrede. The first quest was challenged in the 19th and early 20th centuries by authors who denied the historicity of Jesus, notably Bauer and Drews.The second quest started in 1953, in a departure from Bultmann. Several criteria, the criterion of dissimilarity and the criterion of embarrassment, were introduced to analyze and evaluate New Testament narratives. This second quest declined in the 1970s due to the diminishing influence of Bultmann, and coinciding with the first publications of George Albert Wells, which marks the onset of the revival of Christ myth theories. According to Paul Zahl, while the second quest made significant contributions at the time, its results are now mostly forgotten, although not disproven.
The third quest started in the 1980s and introduced new criteria. Primary among these are the criterion of historical plausibility, the criterion of rejection and execution, and the criterion of congruence, a special case of the older criterion of coherence. The third quest is interdisciplinary and global, carried out by scholars from multiple disciplines and incorporating the results of archeological research. The third quest primarily yielded new insights into Jesus' Palestinian and Jewish context rather than the person of Jesus himself. It also has made clear that all material on Jesus has been handed down by the emerging Church, raising questions about the criterion of dissimilarity, and the suitability of ascribing material solely to Jesus rather than the emerging Church.
Historical existence of Jesus
To establish the existence of a person without any assumptions, one source from one author is needed; for Jesus there are at least 12 independent sources from five authors in the first century from supporters and 2 independent sources from two authors from non-supporters. Since historical sources on other named individuals from first century Galilee were written by either supporters or enemies, these sources on Jesus cannot be dismissed. Bart Ehrman estimates that there are about 30 surviving "independent sources that know there was a man Jesus" written by 25 authors, including 16 in the New Testament. With at least 14 sources by supporters and non-supporters, within a century of the crucifixion, there is much more evidence available for Jesus than for any other notable person from first-century Galilee.These critical methods have led to a demythologization of Jesus. The mainstream scholarly view is that the Pauline epistles and the gospels describe the "Christ of faith", presenting a religious narrative that replaced the historical Jesus who lived in first-century Roman Judea, but that a historical Jesus did exist. New Testament scholar Bart D. Ehrman states that Jesus "certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees".
Following the criteria of authenticity-approach, scholars differ on the historicity of specific episodes described in the biblical accounts of Jesus, but the baptism and the crucifixion are two events in the life of Jesus that are subject to "almost universal assent". According to historian Alanna Nobbs,
Historical portraits of Jesus have often differed from each other and from the image portrayed in the gospel accounts. The primary portraits of Jesus resulting from the third quest are: apocalyptic prophet; charismatic healer; cynic philosopher; Jewish Messiah; and prophet of social change. According to Ehrman, the most widely held view is that Jesus was an apocalyptic prophet who was subsequently deified.
According to New Testament scholar James Dunn, it is not possible "to construct a Jesus who will be the real Jesus". According to Philip R. Davies, a biblical minimalist, "what is being affirmed as the Jesus of history is a cipher, not a rounded personality". According to Ehrman, "the real problem with Jesus" is not the mythicist stance that he is "a myth invented by Christians", but that he was "far too historical", that is, a first-century Judean Jew, who was not like the Jesus preached and proclaimed today. According to Ehrman, "Jesus was a first-century Jew, and when we try to make him into a twenty-first century American we distort everything he was and everything he stood for."
Demise of authenticity and call for memory studies
Since the late 2000s, concern has grown about the usefulness of the criteria of authenticity. According to Chris Keith, the criteria are literary tools, indebted to form criticism, not historiographic tools. They were meant to discern pre-gospel traditions, not to identify historical facts, but have "substituted the pre-literary tradition with that of the historical Jesus". According to Anthony Le Donne, the usage of such criteria is a form of "positivist historiography".Keith, Le Donne, and others argue for a "social memory" approach, which states that memories are shaped by the needs of the present and that instead of searching for a historical Jesus, scholarship should investigate how the memories of Jesus were shaped, and how they were reshaped "with the aim of cohesion and the self-understanding of groups". James D. G. Dunn's 2003 study, Jesus Remembered, prompted the "increased... interest in memory theory and eyewitness testimony". Dunn argues that "he only realistic objective for any 'quest of the historical Jesus' is Jesus remembered." Dunn argues that Christianity started with the impact Jesus himself had on his followers, who passed on and shaped their memories of him in an oral gospel tradition. According to Dunn, to understand who Jesus was, and what his impact was, scholars have to look at "the broad picture, focusing on the characteristic motifs and emphases of the Jesus tradition, rather than making findings overly dependent on individual items of the tradition".
Le Donne elaborated on Dunn's thesis, basing "his historiography squarely on Dunn's thesis that the historical Jesus is the memory of Jesus recalled by the earliest disciples". According to Le Donne, memories are refactored, and not an exact recalling of the past. He argues that the remembrance of events is facilitated by relating it to a common story or "type", which shapes the way the memories are retained and narrated. He therefore means that the Jesus tradition is not a theological invention of the early Church, but is shaped and refracted by the restraints that the type puts on the narrated memories, due to the mold of the "type".
According to Chris Keith, an alternative to the search for a historical Jesus "posits a historical Jesus who is ultimately unattainable but can be hypothesized on the basis of the interpretations of the early Christians, and as part of a larger process of accounting for how and why early Christians came to view Jesus in the ways that they did". According to Keith, "these two models are methodologically and epistemologically incompatible", calling into question the methods and aim of the first model.