This is a small snippet from the latest blog post by David Fitzgerald, Flame War On . . .
Cameron rightly notes that skeptics like me freely attack creationists for denying scientific consensus. But when it comes to the Christ myth, he declares “snubbing the consensus is problematic,” and feels it’s blatantly hypocritical:
“They don’t hesitate to throw around the consensus argument in that context. But when it comes to biblical history, tossing aside the consensus point of view is acceptable, because (conveniently) the evidence is on their side.”
But Cameron has just answered his own dilemma: it’s precisely because Mythicists have evidence that we challenge the current majority opinion – just as the evidence for natural selection challenged the dominant paradigm in Darwin’s time. Creationism isn’t wrong simply because it’s in the minority, and Evolution isn’t true just because the overwhelming majority of scientists say so; it’s true because it’s multiply attested by strong and compelling lines of evidence and has withstood, and continues to withstand, all rival theories. By contrast, there is nothing in Biblical studies that stands confirmed on anywhere near the level of certainty we get in any other branch of science. . . . . Continue reading “Are Mythicist Sceptics Hypocritical for Attacking Creationists?”
The following post by David Fitzgerald is posted here with DF's permission; the original is at freethoughtblogs.com.
Will the Real Jesus Please Stand Up?
Is the “Jesus of History” any more real than the “Jesus of Faith”?
(From the upcoming book, Jesus: Mything in Action, by David Fitzgerald)
Christianity had a good, long run. But we are long past the point where it’s reasonable to be agnostic about the so-called “Jesus of Faith.” It’s ridiculous to pretend the lack of historical corroboration of the spectacular Gospel events, let alone the New Testament’s own fundamental contradictions, aren’t a fatal problem for Jesus the divine Son of God.
- Why does Philo of Alexandria discuss the contemporary state of first-century Jewish sects in several of his writings, but not a word on the multitudes who followed the miracle-worker and bold, radical new teacher Jesus throughout the Galilee and Judea – or of all the long-dead Jewish saints who emerged from their freshly opened graves and wandered the streets of Jerusalem, appearing to many?
- If Jesus was really found guilty of blasphemy by the Sanhedrin, why was he not simply stoned to death, as Jewish law required (Mishnah Sanhedrin 6:4 h & i)? Why is the original trial account of Jesus so full of other unhistorical details and just plain mistakes that could never have actually happen as portrayed? How can each successive gospel continue to overload the original story with their own additional layers of details that are mutually incompatible with the others?
- Why does Seneca the Younger record all kinds of unusual natural phenomena in the seven books of his Quaestiones Naturales, including eclipses and earthquakes, but not mention the Star of Bethlehem, the pair of Judean earthquakes that were strong enough to split stones, or the hours of supernatural darkness that covered “all the land” – an event he would have witnessed firsthand?