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On the Historicity of Jesus: Why We Might Have Reason for Doubt Paperback – June 3, 2014
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- Print length712 pages
- LanguageEnglish
- PublisherSheffield Phoenix Press Ltd
- Publication dateJune 3, 2014
- Dimensions6.14 x 1.42 x 9.21 inches
- ISBN-101909697494
- ISBN-13978-1909697492
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Product details
- Publisher : Sheffield Phoenix Press Ltd (June 3, 2014)
- Language : English
- Paperback : 712 pages
- ISBN-10 : 1909697494
- ISBN-13 : 978-1909697492
- Item Weight : 2.16 pounds
- Dimensions : 6.14 x 1.42 x 9.21 inches
- Best Sellers Rank: #233,907 in Books (See Top 100 in Books)
- Customer Reviews:
About the author

Dr. Richard Carrier is a published historian and philosopher, specializing in the philosophy of naturalism and the intellectual history of Greece and Rome. He's a veteran of the U.S. Coast Guard with a B.A. from U.C. Berkeley in History and Classical Civilizations, and a Ph.D. in ancient history from Columbia University. He has written extensively for the Secular Web and in various periodicals and books, and discussed his views in public all over the country and on TV.
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To paraphrase, Dr. Carrier’s minimalist mythology theory (¬h) is that that Jesus did not exist as a person, rather he was a celestial figure, who died in heaven, battling Satan, and whom Christians learned about through revelation and scripture after which Christians created mythical stories about. (OHJ, at 34.) His minimalist historical theory (h) (also paraphrased) is that that Jesus was a man, who had acquired followers (and the followers continued as an identifiable movement after his death), and Jesus was executed by the Jewish or Roman authorities. (OHJ, at 53.) That’s pretty minimal as you can get.
After setting up the various theories, and before getting into the analysis, Dr. Carrier presents an elaborate discussion of background information one needs to fully understand the analysis that he is about to present. He calls these “Elements” and often refers to them when he makes a point. The one area that I think is lacking in this background information is a clear understanding of Jewish sources, which he cites to and uses from time to time. Specifically, when he discusses Jewish sources, like the Talmud, it does not seem like he has a good grasp on them, and his analysis lacks the thorough treatment that he provides with other source material. For example, he briefly only mentions, without much discussion the topic of Mashiach ben Yoseph and Mashiach ben David and admits that although it was the product of the Middle Ages, “it is clear from the Talmud that the outline of it long predated that period”. (OHJ, 75.) He could have consulted to relevant contemporary Jewish sources to flesh this out and explain its relevance. This is only one minor issue, and I don’t think it detracts from his overall thesis or the persuasiveness of the book.
The extrabiblical evidence that Dr. Carrier discusses is Clement’s Epistle and the works of Ignatius, Papias, Hegesippus, Josephus, Pliny, Tacitus, Suetonius and Thallus. Perhaps, the most controversial argument that Dr. Carrier has here is that Josephus’ Testimonium Flavianum and his reference to James, being the brother of Jesus, were complete interpolations, because, as Dr. Carrier readily admits, the current historical consensus is against him. But, that does not matter, and even if we admit the passages are authentic, it hardly constitutes concrete evidence for historicity, since Josephus was not a contemporary and does not cite his sources. It's just unsourced hearsay.
Moreover, Dr. Carrier’s discussion of the Acts, Gospels, and Epistles is very enlightening. His central argument is that Paul’s Epistle (the authentic ones) are the earliest sources of Christianity that we have, and they remarkably say very little to nothing about an actual, living Jesus. As Dr. Carrier points out, Paul states that whatever he learned, he learned from revelation and scripture. He also disclaimed any learning from the other apostles. Dr. Carrier posits that the Christianity of Paul perhaps only knew of a Jesus who died in the heavens, i.e., there was no living and dying Jesus. Juxtaposed to these documents, Dr. Carrier points out that the Acts and Gospels are written in a very myth-like manner. For example, the Gospels basically rewrite certain stories in the Torah and update them thematically to fit the life of Jesus.
Although Dr. Carrier's reasoning to his conclusion is sound, one issue that I have is that he lacks a clearly unifying explanation or theory as to why the Christianity of Paul – or proto-Christianity – evolved from an understanding of a celestial being dying in the heavens, to a religion whose article of faith became a living and dying Savior Messiah. As Dr. Carrier notes, we have a dearth of information from the relevant time-period culminating to the creation of the Gospels (mostly because the Church destroyed anything it found heretical, which ironically would have been the Christianity of Paul). Yet, Dr. Carrier does not give a thorough analysis who had the means, motive, and opportunity to compose the Gospels. As Dr. Carrier points out the Gospels as works of amazing literature, even if they are not history. And, writing the Gospels was no small project. Presenting the various actors and factions that would have the means, motive, and opportunity to create the Gospels would be helpful.
All in all, I think Dr. Carrier did a good job both summarizing the relevant evidence and putting a well-reasoned argument for why there is at best a ≈32% chance that Jesus was an actual person. Highly recommended.
In general, I found Carrier's thesis worth serious consideration. I'm borderline persuaded, though there's a few things I want to do some additional reading on before I give in completely. One thing Dr. Carrier is quite good at is reading scripture without importing extra 'context' that might not be there. I'll give one example: all the times when Paul says that such and such event in the life of Jesus happened 'according to scripture'. Growing up in the church, and reading Paul in light of the gospels (which weren't yet written), I naturally import the context 'according to scripture' = 'this thing that we have eyewitness accounts of happened and it also was predicted in scripture and therefore fulfilled prophecy'. But Carrier reads this to mean 'we know that such and such a thing happened because scripture said it would'. That is, scripture saying that a thing would happen is sufficient justification for Paul and his readers to believe that such a thing must have indeed happened; no appeal to eyewitnesses is necessary. 'According to scripture' means exactly that and nothing more. This might not make sense until you dig into the book and see how Carrier connects the dots, for example (on the one hand) by seeing that this technique of reading the Old Testament and then inventing stories of the life of Jesus to fulfill those scriptures was a common technique for composing scripture in general (e.g. Jesus riding TWO donkeys into Jerusalem) and (on the other hand) how this method, along with personal revelation, would be the only techniques possible (and not strange or unexpected) if Jesus started as a deity whose 'ministry' was conducted in the invisible spirit/celestial realm.
You can't get too far in New Testament studies without running into commentary about the similarities between Philo's use of 'the Logos' and John's prologue, or that Christianity shared some features in common with Greco-Roman mystery cults, but the general impression given by the NT intros that I've read is that you shouldn't push these connections too far, and that scholars have scoured these sources for whatever they're worth, and there isn't really much to pursue there. Boy, howdy! One of the more eye-opening features of Carrier's book (to me) was seeing how strong these connections really are. Likewise, the exposition of 1 Clement and the Assumption of Isaiah, as well as reading between the lines a bit on early Church Fathers like Origin, to show that an entirely celestial Jesus would have made perfect sense out of the 'high Christology' of Hebrews and many of Paul's letters.
Could I punch a few holes in this book? Yes, I think I can, but if I'm honest, the holes I noticed are not enough to topple the structure. For example, in Element 38, Carrier talks about how MOSES beheld the 'true Mount Zion and the city of the Living God' etc, etc., but he seems to have missed the change of grammatical subject to 2nd person plural (you all) - the author of Hebrews is claiming that, in contrast to Moses, his readers have experienced this greater revelation. If there is some reason to shift the 'you (pl.)' back to Moses, Carrier doesn't explain himself. But despite what seems like a big gaff to me, it doesn't knock down Element 38 - the concept that the things on earth are but reflections of a higher order in the heavens is supported by this passage even when you remove Moses from the picture.
There are places where I feel that Carrier plays a little fast and loose with scripture to make connections seems tighter than they are, which is unfortunate because 1) often his point would have come across fine without pushing so hard and 2) it made me feel like I had to check him on ALL his citations to make sure that he was representing the text properly. A couple examples: in Element 40, his rendering of Zechariah 6:11 from the GREEK, he translates as mentioning 'Jesus the son of Jehovah the Righteous', but it does no such thing. In the Greek, the word 'son' is dropped completely (and even the Gottingen critical apparatus seems unaware of any manuscripts that add it back in - the genitive article being sufficient to establish a relationship between 'Jesus' and 'Iosedek', even if it doesn't explicitly state the relationship like the Hebrew text does), and the name Iosedek is left as that - a name roughly transliterated from the Hebrew, not translated into the Greek words for 'Jehovah the Righteous', so then assuming that the Greek speaking readers of the Septuagint would know enough Hebrew to gloss that in their heads and render it the way Carrier suggests seems like a stretch. Which is not to say that NO Jews would have read it this way. But his quote of the Greek text is doctored (unnecessarily) to make a tighter fit to his theory. (In fairness, the first time he introduces the Hebrew text of this verse early in the book, he does hedge his view properly, it's just that when he returns to it many chapters later, it's expressed without a doubt, and presented as if this is just what the Greek says.)
Another example, in Chapter 8 Carrier uses 1 Cor 2.8 to back up the idea that the Prince of This World killed Jesus, when 1 Cor 2.8 is plural: Princes. Again, this doesn't defeat Carrier's point - the plural Princes could still refer to demons/fallen angels/etc. rather than human authorities, and he does a good enough job of defending why this supernatural reading makes more sense (if we're bringing logic into the picture) than a more pedestrian reading (where 'princes' refers to Pilate and the Sanhedrin/Jewish authorities). So why the switch in number from plural to singular? It makes a tighter fit with the passage in Ignatius that he is examining.
In Chapter 9, Carrier claims that Paul was said to have died and rose from the dead, citing Acts 14:19, which only says that his persecutors 'thought' he was dead. The text makes no claim that Paul actually died. Again with the tweaking Scripture to form a tighter connection, this time to the ministry of Jesus in Luke.
Carrier's point in Chapter 10 where he makes a deal out of Mark's use of the word 'trader' rather than 'Canaanite' in the allusion to Zechariah 14:21 is just plain wrong. That the same word can be translated as 'tradesman' is plain from Proverbs 31:24 as well as the word it derives from 'Canaan' being used in the phrase translated 'land of traders' meaning not Canaan but Babylon in Ezekiel 16:29 and 17:4, see also Hos 12:8 and Zeph 1:11, where 'Canaan' is translated as 'traders' or something similar in many modern translations and modern lexicons. If it was only the one verse, one might wonder if the lexicographers were playing fast and loose to make Mark more accurate by projecting his gloss back on the Hebrew, but some of these verses really make no sense on the 'Canaan/Canaanite' translation and perfect sense on the 'trader' translation. Appeal to the Targums is of (probably) no help (I haven't looked), because if 'Canaanite' could mean a people group or just 'traders' in Hebrew, it could have carried the same connotations in Aramaic. Or the Targum could have simply made the same mistake Carrier makes in assuming the word only had one meaning.
It seems to me like it's pushing a little hard to assert that a reasonably common word for 'breathing one's last' is a sharp parallel to a mention in another passage of the Holy Spirit descending. Sure, there is a shared root, but to translate exepneusen as 'exhaled the spirit' makes the root do double duty - the word already means simply 'exhale' (the 'pneu' root referring to 'breath'), and if the author wanted to be explicit about what was exhaled, he could have added 'pneuma' (other Greek texts have characters exhaling their psyche, for example, using the same verb but with an object). Maybe the connection is there, maybe it isn't. Seems like a stretch and maybe an etymological fallacy, but given the creative nature of some of the connections that I don't dispute on the part of the gospel authors, I suppose I can chalk this one up as a maybe.
Sometimes Carrier treats later sources as relevant support for his criticism of the Biblical story without justification. For example, at least twice he makes kind of a big deal of how a capital sentence (like Jesus') could not have been carried out in one day, because that would violate Jewish Law, according to the Mishnah. There are many problems with this: 1) The Mishnah was written down at least 130 years after the destruction of the temple, and a correspondingly longer time since Israel was autonomously run according to its own theocratic principles. There's an open question in Mishnah studies whether the rulings therein were EVER practiced in the real world, or if they represent an attempt to codify a sort of ideal Jewish society with the hopes that someday they might follow those laws if they ever gained a temple and a degree of autonomy again. But even if Carrier can successfully argue that we should take the Mishnah's laws on capital trials seriously for the early 1st century, he's got the problem that Jesus wasn't sentenced to death by the Sanhedrin, he was handed over to the Romans/Pilate, who could hardly be expected to follow Jewish religious law on capital trials. So any way you cut it, the Mishnah doesn't seem relevant. Likewise on the Mishnah, making a big deal out of a particular law being the 39th in a list codified a hundred years after the gospels were written stretches credulity (and the idea that John would expect his Greek speaking readers to add 1 to the 38 years of the man's illness to arrive at this connection, one that they'd have to be intimately familiar with the Mishnah to make...). Whatever oral sources you suppose were accurately handed down to constitute the Mishnah, its final arrangement was a creative, literary work. Elsewhere Carrier ably demonstrates that the Gospels themselves are inherently literary, not oral traditions, but he fails to see the literary nature of the Mishnah's final arrangement.
Some of Carrier's 'arguments from silence' should have been skipped entirely. For example, making a big deal out of the lack of tax receipts for homes used for services or meetings (chapter 8) is strange. How many cults do we have similar receipts for? Do we have them for the Attis cult, for example? What would such a receipt look like? Might we have those receipts without any mention of the specific religion making use of such homes? Why would the Romans need to know what the home was being used for as long as the taxes were being paid? What is particularly strange about some of these digressions is that in the end, he does NOT use these types of tenuous arguments in his mathematical calculation of probability - he determines they are irrelevant or inconclusive. So why bring them up? The existence of the early church itself is not the question here, and nowhere does Carrier argue that there was no early church at all: irrelevant digressions like this made me feel a little glimmer of what I feel when I read apologetics books that throw lots of bad arguments and data in the mix to overwhelm the reader, even if Carrier is honest enough to admit that these arguments have no bearing on the end result of his calculations.
Some assertions seem to rely only on Carrier's own sense of credulity/incredulity, and thus could have been left out entirely. Example: the assertion that Jesus turning out the tables of the moneychangers has to be fiction because there were guards who would have killed him on the spot. Why do we assume that the temple guards were murderous jerks? Enforcing a law code of 'an eye for an eye and a tooth for a tooth', what evidence do we have that Jesus would have been summarily executed just for causing a raucous? These tidbits seldom contribute to the argument, so why bother unless you have sources to back it up? What's the point of the digression on how the names of Jesus' brothers in the Gospel are all the most common names in Judea as if his brothers were 'Tom, Dick and Harry'? If those are the most common names, how odd is it really to find a family with all those name? We don't run into too many American families with 'Tom, Dick and Shaniqua'. If they're common, they're common, and it's useless to make a big deal out of it, as it can't tell you anything about historicity.
But in the end, none of these types of nitpicks knock down Carrier's argument. One wishes that he were more careful on points like this because it would encourage critics to focus on the bigger issues, but his argument really stands or fall on bigger issues. One that I need to think about is whether I'm convinced that ALL the focus of Jesus being explicitly 'in the flesh' in Paul's writings can be adequately explained by the idea that there's no conflict between being 'in the flesh' and being an invisible celestial being. That the 'flesh' talked about might be a more perfect human flesh in the celestial realm - somehow less than the angels, but more than the mundane flesh that is our lot in life. This was an issue Carrier addresses early in his book, but doesn't actually return to at the end (where he's more focused on the problematic references to James being the 'brother of the Lord' in Paul's writings, and mentions of his mother. It's interesting to me that McGrath, in his blog criticism of Carrier focuses so much on the 'brother of the Lord' point, even calling it the best evidence for a historical Jesus (or perhaps he was arguing the inverse, that Carrier's treatment of this issue was the weakest link? Seems to amount to the same thing). If that's really the best evidence there is, we really do need to think this through! But I'm not sure McGrath counts as the most powerful defender of historicity). So the bits about 'in the flesh' I'm going to have to go back and read again, and probably do some additional research on.
A lot of fuss has been made about Carrier's use of the Rank-Raglan Hero scale. Most of it is just that: fuss. Don't like that reference class? Fine: pick another one. Then everything you leave out of the class used to establish prior probabilities has to go into the evidence pile. So you can make a broader class like 'characters with resurrection stories', but then you have to calculate the effect of also having a 'miracle birth story' on the evidence side of the equation (even if only to argue that it can have 'no effect' on minimal historicity). Same for (most of) the other line items on the Rank-Raglan scale. I'm not saying I'm thrilled with the Rank-Raglan thing, but it seems like an OK 'back-of-the-napkin' place to start. I spent some time dreaming up alternate categories: they all seemed harder to get solid numbers on, and I'm not sure that they'd make a difference. But Carrier teaches his method for anyone who wants to give it a try with a different reference class.
*SPOILER ALERT* in the end of the day, Carrier's technique of giving the opposition favorable odds at each step in his calculation produces an estimate that it is 60% likely that there was no historical Jesus, but rather stories about a celestial being that were later placed in a more mundane historical context. It's clear that Carrier thinks the real probability is much higher, but I think this demonstrates a reasonable amount of humility, given how much we don't and can't know about the distant past. Though I MIGHT be the first person to call Carrier 'humble'. :)
Despite my nitpicks, I found this to be an engaging read, and am inclined to think that the conclusions are reasonable. At the very least, what we need now is a response from the mainstream historicists that addresses Carrier's main points. Reading bits of debate after Ehrman's book (in 2012?) was depressing because there was a lot of ego bruising and ego defending but a fair bit of ignoring the most interesting points of conversation; but perhaps the historicists can be forgiven since Carrier had not yet laid out his whole thesis start to finish for evaluation. I hope now all parties involved can shake off the acrimony of the blog wars and reboot the conversation now that all the cards are on the table.
2 final notes: 1) be prepared to pick up Carrier's other books, including volumes he merely contributed essays to, in order to get his complete thesis, as sometimes he simply declares a problem 'already solved' (but note that some of this present volume will correct or supersede SOME of his earlier thoughts) and 2) boy do I wish this book were available in a good Bible software platform like Logos with all the hundreds (thousands?) of references to Bible passages, Early Church Fathers, Dead Sea Scrolls, Philo, Josephus, etc. linked so that they'd be a click away. At least half my reading time was spent looking up references that I'm used to having just a click or tap away. First world problem, yeah?
Congrats, Dr. Carrier. I'd been waiting rather impatiently for this ever since reading 'Proving History'. Worth the wait.
Top reviews from other countries

I stumbled into this topic during a period of binge-watching YouTube videos featuring NT scholar Bart Ehrman, a former fundamentalist Christian whose studies eventually turned him into an agnostic atheist. In one of these, Ehrman referred to a 'fringe' view among some that Jesus never existed, and quickly dismissed it.
Like many Christians, my first reaction was amazed disbelief that such a wackadoodle theory could be taken seriously. I watched some videos online and some debates.
I occasionally fact-checked the refutations and found that in fact, opponents of Richard Carrier often misrepresented or got their facts wrong. The Trent Horn debate in particular amazed me because Horn insisted that something was written in a text, but when I checked, it wasn't. (Horn claimed that the Life of Adam showed Adam being buried on Earth, Carrier said the text has him buried in the third heaven. Both were insistent, because a lot hangs on it, believe it or not. I checked. Carrier was right.)
Wow - what was going on? How could something I had believed all my life to be a historic fact by a myth? Why couldn't any of these experts demolish Carrier's argument, as I'd expected them to do?
So - I read it for myself. Slowly and carefully, often looking up the footnote references. Every serious argument from scriptures (e.g. Acts, Gospels, Epistles) and from the historical record (Josephus, Tacitus etc) is examined, dissected and evaluated according to Bayes theorem, using the following method:
- how likely is it that this text would look like this if Jesus was a historical figure?
against
- how likely is it that this text would look like this if Jesus began as a myth?
The chapter on the evidence from the gospels is particularly fascinating - a summary of recent scholarship that shows the brilliance of the four evangelists as myth-creators and propagandists.
In the end I was convinced - on the historicity of Jesus, there is indeed reason to doubt.
(Review by Maria, David's wife.)

The chapters are all interlinking, and more like a reference book where evidence is referenced around in different chapters so it's not an easy to read narrative. However it's interesting and has made me think about the topic more so. However the argument made also refers to other books from the author which I cannot cross reference because I haven't got them.
I find the topic very much repetitive throughout and as the argument is made in the first chapters I struggle to comprehend why the book continues. It feels likes I'm reading a thesis or scientific article rather than a book for public consumption.
Has it changed my mind about the historicity of Jesus? Not really, but to be honest it's doesn't make difference to me whether he existed or not. It's a thought provoking book.



If giraffes could speak, God would be a giraffe.
The bibliography is overwhelming (much checked), and testifies to the years of research undertaken in reaching a logical conclusion..
This book is only of use to those with an unshackled world-view.