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Robert M. Price

Jesus Is Dead Paperback – April 30, 2007

by Robert M. Price (Author)

25 ratings

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Print length

279 pages
Language

English
Publisher

American Atheist Press
Publication date

April 30, 2007
Dimensions

5.5 x 0.5 x 8.5 inches
ISBN-10

1578840007
ISBN-13

978-1578840007
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Editorial Reviews

From the Inside Flap

This book argues that (1) not only is there no good reason to think that Jesus ever rose from the dead, (2) there is no good reason to suppose that he ever lived or died at all.

About the Author

Robert M. Price was born in Jackson, Mississippi, and moved as a child to New Jersey where he attended a fundamentalist Baptist church. He even became president of a chapter of InterVarsity Christian Fellowship and was for a time an apologist of the sort he refutes in Beyond Born Again, Deconstructing Jesus, The Incredible Shrinking Son of Man, and Jesus Is Dead. Editor of The Journal of Higher Criticism, he is also the author of The Widow Traditions in Luke-Acts, The Da Vinci Fraud, The Reason-Driven Life, and the monumental The Pre-Nicene New Testament. He holds a PhD in Systematic Theology from Gordon-Conwell Theological Seminary and a second PhD in New Testament from Drew University. He has served as Professor of Religion at Mount Olive College in North Carolina and is a member of the Jesus Seminar and its successor, the Jesus Project.

Product details

Publisher ‏ : ‎ American Atheist Press (April 30, 2007)
Language ‏ : ‎ English
Paperback ‏ : ‎ 279 pages
ISBN-10 ‏ : ‎ 1578840007
ISBN-13 ‏ : ‎ 978-1578840007
Item Weight ‏ : ‎ 12 ounces
Dimensions ‏ : ‎ 5.5 x 0.5 x 8.5 inches

Best Sellers Rank: #2,114,724 in Books (See Top 100 in Books)
- #1,250 in Atheism (Books)
- #4,166 in Christology (Books)

Customer Reviews:
25 ratings

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1 star		4%

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Rick Theis

IF ....

Reviewed in the United States on April 1, 2016

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You turn the title of this book into the question, is Jesus dead(?), then you must agree with Robert Price's conclusion, a resounding, "Yes(!)", after reading this book. Highly recommended, and excellently written, like his other works on the subject. This is just another stone rolled from the tomb of the myth of Jesus, thank you.

3 people found this helpful

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dutchman1249

Five Stars

Reviewed in the United States on November 1, 2016

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This is an excellent book...highly recommend......

2 people found this helpful

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Chris Albert Wells

A conversation with his readers.

Reviewed in the United States on November 9, 2015

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Contrary to The Amazing Colossal Apostle, I could not appreciate Price's Jesus is Dead. I've tried to listen to Price's arguments several times but the book just slips out of my hands. Maybe it was because I didn't need his demonstration.

Jesus belonged to conceptual theology and was a post-Temple affaire. This explains the complete absence of contemporary confirmation by non biblical writers. When the Temple was destroyed all Jewish factions had to ask why God allowed this? The Nazarenes considered that it meant that God was against the previous Temple administration run by the Pharisees. They forwarded a different take over party, with a Messiah ready to lead them to the heavenly kingdom. This conceptual messiah represented the Nazarene's expectations and past history.

The newly introduced messiah soon slipped out of their hand and was reinterpreted according to Gnostic understanding. Then the real competition began between Judean and Hellenistic legacies.

We have all been terribly abused by the Gospels that we not only read at face value but believe they were written over a short period. Religious parties were political parties and all their texts are campaigning propaganda written in priestly jargon supporting partisan views and denigrating inside and outside opposition. It took over a century to write the Gospels, to introduce the infancy narratives and genealogy to "prove" that Jesus existed as a man contrary to Gnostic theology, and to secondarily attribute the early thirties to Jesus.

Price's "Jesus is dead" won't stay on my bookshelf. His study on Paul will, although I don't always agree with him as can be seen in my "Sorting out Paul. Caught between man and legend."

3 people found this helpful

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Rickey Green

Price is a hero

Reviewed in the United States on November 20, 2014

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Unafraid and with the facts on his side, Price fantastically lays out his case and helps all of us still ever struggling to break free of the chains of Christian fundamentalism and dogmatism.

4 people found this helpful

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Will F.

a good read on the resurrection

Reviewed in the United States on December 22, 2008

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Dr. Price has done it again. He has put his vast knowledge of religion combined with his even-handed, rational analytical abilities and his sly wit to the task of dealing with the resurrection of Jesus. He deals very effectively with the arguments put forward by leading apologists and shows their logic and methodology to be lacking and inconsistent. A must read!

23 people found this helpful

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A COLLECTION OF ESSAYS CRITIQUING THE RESURRECTION ACCOUNTS

Reviewed in the United States on August 28, 2018

Robert M. Price (born 1954) is an American theologian and writer---and former Baptist minister---who taught philosophy and religion at the Johnnie Colemon Theological Seminary, and is now a professor of biblical criticism at the Center for Inquiry Institute. He has written/edited a number of books, such as The Empty Tomb: Jesus Beyond The Grave , Blaming Jesus for Jehovah: Rethinking the Righteousness of Christianity , The Historical Bejeezus , The Christ-Myth Theory and Its Problems , The Case Against The Case For Christ: A New Testament Scholar Refutes the Reverend Lee Strobel , Killing History: Jesus in the No-Spin Zone , etc.

He wrote in the Introduction to this 2007 book, “Insofar as [the resurrection’s] proponents urge it upon us as a datum of history, we must evaluate the resurrection creed in historical terms. And the verdict I must them return is the title of this book… In the present collection I have assembled some of my best writing and thinking on the resurrection … I guess I ought to apologize for the occasional sarcasm scattered through these pages. There is a limit to the degree that I can show politeness without being a hypocrite… I don’t want to make an outrageous proposition sound like it deserves any respect.”

He says of the Great Commission, “If Jesus had given such marching orders to his disciples, whence Peter’s initial reluctance? Whence that of the Jerusalem elders? And why should Luke have needed to tell the story in Acts to convince readers? It is obvious that Luke’s story of Peter’s vision and Matthew’s story of… the Great Commission are independent attempts to do the same thing: to win ancient Christians over to supporting the Gentile Mission. We err in viewing either episode as history… surely [Matt 28] makes much better sense as a send-off by Matthew … [to] his missionaries to the Gentiles.” (Pg. 6)

He observes, “Why does Luke’s speech of the two men at the tomb differ from that in Mark? Mark had the man say, ‘Go to Galilee; there you will see him, as he told you.’ Luke has changed this to ‘Remember how when he was in Galilee he told you the Son of Man must be delivered into the hands of men,’ etc. Luke wants salvation history to proceed from Jerusalem; thus his appearances happen in and around Jerusalem. He has simply lopped off the Galilean appearance Mark implied but neglected to narrate. He has the men at the tomb say what he knows no one actually said on that morning. It is not a question of that. This is a writer creatively rewriting a story… it is to obscure Luke’s theological agenda for apologists to pretend to harmonize him with Matthew by intercalating Matthew 28 in between Luke 24 and Acts 1.” (Pg. 7-8)

He suggests, “Internal data lead me to posit a date of about 100 CE for Mark, and about 150 for both Matthew and Luke. Most scholars seem to adopt the earliest possible dates, probably for apologetical purposes. I don’t know if that matters a great deal here, since we are in any case talking about relative dates of composition: how long it might have taken for the Markan original to have become significantly altered versus the window of time between Mark and his followers Matthew and Luke.” (Pg. 26)

He points out, “I have no desire to overturn the Christian faith. However… we must be honest with the evidence of the texts and not seek to secure faith on the basis of inadequate reasoning… What suggests to many of us that the gospel resurrection accounts contain legendary embellishments? For one thing, there are the contradictions between the stories. They include the problem of which and how many women visited the tomb, and at what hour… Did [Mary Magdalene] or they see the man (Mark 16:5) or men (Luke 24:4) or angels (John 20:12) before … or after … she or they had called on Peter and the others?... Did the risen Jesus (or his surrogate) tell his disciples to go to Galilee… or to stay in Jerusalem…? And, if they were known facts, how on earth did the other gospel writers neglect to report what Matthew (28:2-4) tells of a shining angel swooping from the skies to roll the stone away, causing an earthquake and making posted guards faint dead away? You will have heard attempts to harmonize these contradictions, but any such attempt is an implicit admission that the burden of proof is on this supposed ‘evidence,’ not on the one who doubts it.” (Pg. 53)

He notes, “John’s story of Doubting Thomas concludes with Jesus making an overt aside to the reader: ‘Blessed are those who have not seen and yet believed.’ Can this writer have seriously intended his readers to think they were reading history? Such asides to the audience are a blatant and overt sign of the fictive character of the whole enterprise… the fact that Luke has the ascension occur on Easter evening in Luke 24 but forty days later in Acts chapter 1… shows about as clearly as one could ask that Luke was not even trying to relate ‘the facts’ and didn’t expect the reader to think so.” (Pg. 183)

He states, “[Gary] Habermas seems to assume that the (supposed) absence of viable naturalistic explanations of the first resurrection sightings proves the objective reality of the resurrection. This is to pull the reins of scientific investigation much too quickly! And in fact one may never yank them in the name of miracle, for what is a total abdication of the scientific method itself, which never proceeds except on the assumption that a net, traceable, i.e., naruralistic, step may be found. And if it never is, then science must confess itself forever stymied. To do otherwise, as Habermas does, is to join the ranks of the credulous…” (Pg. 160)

He argues, “[William Lane Craig] asks why women are credited with discovering the empty tomb if the story was made up? Women’s testimony was suspect in the eyes of many… There is another approach. We might conclude that since it would have bene altogether pointless to adduce the testimony of women, then testimony is not what we are reading…. The presence of the women at the tomb is exactly what we would expect if the whole story hails from the cognate resurrection myths of Osiris, Baal, Attis, and Dionysius, whose major devotees were inspired women…” (Pg. 209)

He states, “Hume (‘Of Miracles’) was right, despite C.S. Lewis’s misrepresentation of his argument… Knowing the ease and frequency with which people misperceive, misunderstand, etc., and keeping in mind the massive regularity of our perceived experience, how can we ever deem a miracle report as probable? We can NEVER make such a judgment. We were not there and cannot claim to KNOW miracles have never happened, but what are the chances? Not very great. The bare philosophical possibility (which, admittedly, no one can rule out) of a miracle doesn’t make any particular report of one probable. On the other hand, we know very well that one can find today scenes analogous to those in the gospels where people have the demons cast out of them, or think they do. We know there are meetings where people are healed (or believe they are). And we have no reason at all to rule those out for Jesus. At least not a priori.” (Pg. 266)

This book will be of great interest to Atheists, skeptics, and other freethinkers who doubt Christianity.

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José Expósito

Es necesario saber la verdad.

Reviewed in Spain on January 27, 2016

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Es necesario saber la verdad por eso este libro cumple las expectativas.
No hay que conformarse sobre las explicaciones que ha habido hasta ahora, es necesario leer más, sin prejuicios, sobre todo los nuevos estudios de teología, historia y científicos, que la información sea veraz y contrastable con evidencias y con todo ello hacerse una idea de lo que pasó o no pasó realmente.

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