Did Jesus Exist? - The Historical Argument for Jesus of Nazareth Bart Ehrman (books to read in your 20s txt) 📖

uses words and phrases not otherwise found in Paul (for example, spirit of holiness) and contains concepts otherwise alien to Paul (that Jesus was made the Son of God at the resurrection). He is using, then, an earlier creed that was in circulation before his writing.

Where did Paul get all this received tradition, from whom, and most important, when? Paul himself gives us some hints. He indicates in Galatians 1 that originally, before his conversion, he had been a fierce persecutor of the church of Christ, but then on the basis of some kind of mysterious revelation he came to see that Jesus really was the Son of God, and he converted. After three years, he tells us, he made a trip to Jerusalem, and there he spent fifteen days with Cephas and James. Cephas was one of Jesus’s twelve disciples, and James was his brother. I will stress the importance of this fact in the next chapter. For now I simply want to point out that this visit is one of the most likely places where Paul learned all the received traditions that he refers to and even the received traditions that we otherwise suspect are in his writings that he does not name as such. And when would this have been?

Since Paul sometimes provides a time frame (“three years later” or “after fifteen years”), it is possible to put together a rough chronology of Paul’s life. To give us a rock-solid start, we can say that Paul must have been converted sometime after the death of Jesus around 30 CE and sometime before 40 CE. The latter date is based on the fact that in 2 Corinthians 11:32 Paul indicates that King Aretas of the Nabateans was determined to prosecute Paul for being a Christian. Aretas died around the year 40. So Paul converted sometime in the 30s CE. When scholars crunch all the numbers that Paul mentions, it appears that he must have converted early in the 30s, say, the year 32 or 33, just two or three years after the death of Jesus.

This means that if Paul went to Jerusalem to visit Cephas and James three years after his conversion, he would have seen them, and received the traditions that he later gives in his letters, around the middle of the decade, say the year 35 or 36. The traditions he inherited, of course, were older than that and so must date to just a couple of years or so after Jesus’s death.

All this makes it as clear as day that Jesus was known to have lived and died almost immediately after the traditional date of his death. We do not have to wait for the Gospel of Mark around 70 CE to hear about the historical Jesus, as mythicists are fond of claiming. This evidence from Paul dovetails perfectly with what we found from the Gospel traditions, whose oral sources almost certainly also go all the way back into the 30s to Roman Palestine. Paul too shows that just a few years after Jesus’s life his followers were talking about the things he said, did, and experienced as a Jewish teacher in Palestine who was crucified by the Romans at the instigation of the Jewish authorities. This is a powerful confluence of evidence: the sources of the Gospels and the accounts of our earliest Christian author. It is hard to explain this confluence apart from the view that Jesus certainly existed.

Mythicist Counterarguments

Some scholars, as I mentioned, have devoted their lives to studying the life and letters of Paul. I personally know scores of scholars who have spent twenty, thirty, forty, or more years of their lives working to understand Paul. Some of these are fundamentalists, some are theologically moderate Christians, some are extremely liberal Christians, and some are agnostics or atheists. Not one of them, to my knowledge, thinks that Paul did not believe there was a historical Jesus. The evidence is simply too obvious and straightforward. Many mythicists, however, claim that this scholarly consensus is wrong, and they have some interesting arguments to show it. Even though I don’t buy them, I think these arguments need to be addressed seriously.

Interpolation Theories

One relatively easy way to get around the testimony of Paul to the historical Jesus is the one I mentioned already. It is to claim that everything Paul says about the man Jesus was not originally in Paul’s writings but was inserted instead by later Christian scribes who wanted Paul to say more about the earthly life of their Lord. As I suggested, this seems to be a “scholarship of convenience,” where evidence inconvenient to one’s views is discounted as not really existing (even though it does in fact exist). I should stress that the Pauline scholars who have devoted many years of their lives to studying Romans and Galatians and 1 Corinthians are not the ones who argue that Paul never mentioned the details of Jesus’s life—that he was born of a woman, as a Jew, and a descendant of David; that he ministered to Jews, had a last meal at night, and delivered several important teachings. It is only the mythicists, who have a vested interest in claiming that Paul did not know of a historical Jesus, who insist that these passages were not originally in Paul’s writings. One always needs to consider the source.

Apart from the mythicist desire not to find such passages in Paul, there is no textual evidence that these passages were not originally in Paul (they appear in every single manuscript of Paul that we have) and no solid literary grounds for thinking they were not in Paul. Paul almost certainly wrote them. Moreover, if scribes were so concerned to insert aspects of Jesus’s life into Paul’s writings, it is passing strange that they were not more thorough in doing so, for example, by inserting comments about Jesus’s virgin birth in Bethlehem, his parables, his miracles, his trial before Pilate, and so forth. In the end,