443:(1999) given in this section of the present work makes it clear that I no longer maintain this position. The weakness of my earlier position was pressed upon me by J.D.G. Dunn, who objected that we really cannot plausibly assume that such a complex of traditions as we have in the gospels and their sources could have developed within such a short time from the early epistles without a historical basis (Dunn, 1985, p. 29). My present standpoint is: this complex is not all post-Pauline (Q, or at any rate parts of it, may well be as early as ca. A.D. 50); and if I am right, against Doherty and Price - it is not all mythical. The essential point, as I see it, is that the Q material, whether or not it suffices as evidence of Jesus's historicity, refers to a personage who is not to be identified with the dying and rising Christ of the early epistles. (
1432:
believe the accounts of the
Gospels only if they are independently confirmed. He points out that it is acknowledged by all biblical scholars that the earliest Christian writersâPaul and other epistle writersâwrote before the Gospels were composed. ...Wells maintains that they do not provide any support for the thesis that he lived early in the first century. Thus, those Pauline letters now admitted to be genuine by most scholars, and those letters that are considered probably or possibly authentic, are silent about the parents of Jesus, the place of his birth, his trial before Pilate, the place of his crucifixion, and his ethical teachings.
1630:
and Boyd are particularly concerned to refute the standpoint of those in category 1 of these 3, and classify me as one of them , as "the leading contemporary Christ myth theorist" (p. 168n). In fact, however, I have expressly stated in my books of 1996, 1999, and 2004 that I have repudiated this theory, ...I have never espoused this view, not even in my pre-1996 Jesus books, where I did deny Jesus's historicity. Although I have always allowed that Paul believed in a Jesus who, fundamentally supernatural, had nevertheless been incarnated on Earth as a man.
475:
to heavenâhave been condensed into one. The preacher has been given a salvific death and resurrection, and these have been set not in an unspecified past (as in the early epistles) but in a historical context consonant with the
Galilean preaching. The fusion of the two figures will have been facilitated by the fact that both owe quite a lot of their substance in the documentsâto ideas very important in the Jewish Wisdom literature. (
1062:, 59 (2006) pp. 379â389. Wells relates Schopenhauer's view of the primacy of the will to Albert Schweitzer's claiming that the will is a transcendent reality at the basis of self-consciousness that provides immediate certainties â allowing us to connect with the "mighty spiritual force streaming forth from ", needing no longer to rely on the uncertain results of historical criticism concerning Jesus's message.
462:: "he Galilean and the Cynic elements ... may contain a core of reminiscences of an itinerant Cynic-type Galilean preacher (who, however, is certainly not to be identified with the Jesus of the earliest Christian documents)." Sayings and memories of this preacher may have been preserved in the "Q" document that is hypothesized as the source of many "sayings" of Jesus found in both gospels of
571:. Wells is certainly one who does the hard legwork to make his case: Although an outsider to NT studies, he speaks the lingo of the field and has read deeply in its scholarship. Although most NT scholars will not (or do not) consider his work either convincing or particularly well argued." (p. 19). Wells provided an answer to these points in an article in
1579:(1999), Wells ...now accepts that there is some historical basis for the existence of Jesus, derived from the lost early "gospel" "Q" (the hypothetical source used by Matthew and Luke). Wells believes that it is early and reliable enough to show that Jesus probably did exist, although this Jesus was not the Christ that the later canonical Gospels portray.
455:, that "Paul sincerely believed that the evidence (not restricted to the Wisdom literature) pointed to a historical Jesus who had lived well before his own day; and I leave open the question as to whether such a person had in fact existed and lived the obscure life that Paul supposed of him. (There is no means of deciding this issue.)"
1401:
concerning a recently deceased historical individual. The influence of the Wisdom literature is undeniable; only assessment of what it amounted to still divides opinion. ...The Jewish literature describes Wisdom as God's chief agent, a member of his divine council, etc., and this implies supernatural, but not, I agree, divine status.
483:
The updated position taken by Wells was interpreted by other scholars as an "about-face", abandoning his initial thesis in favor of accepting the existence of a historical Jesus. However, Wells insisted that this figure of late first-century gospel stories is distinct from the sacrificial Christ myth
1629:
distinguish (pp. 24f) three broad categories of judgment, other than their own, concerning Jesus: 1. that "the Jesus tradition is virtuallyâperhaps entirelyâfictional." 2. that Jesus did exist ... 3. that a core of historical facts about the real historical Jesus can be disclosed by research... Eddy
488:
and other early
Christian documents, and that these two figures have different sources before being fused in Mark, writing, "if I am right, against Doherty and Price - it is not all mythical." Wells notes that he belongs in the category of those who argue that Jesus did exist, but that reports about
1719:
I introduce here the most influential mythicists who claim to be 'scholars', though I would question their competence and qualifications. was convinced that there was no historical Jesus, and wrote more than one book to this effect. More recently, he modified his views, especially in the light of
1468:
rom the mid-1990s I became persuaded that many of the gospel traditions are too specific in their references to time, place, and circumstances to have developed in such a short time from no other basis, and are better understood as traceable to the activity of a
Galilean preacher of the early first
474:
What we have in the gospels is surely a fusion of two originally quite independent streams of tradition, ...the
Galilean preacher of the early first century who had met with rejection, and the supernatural personage of the early epistles, who sojourned briefly on Earth and then, rejected, returned
1431:
According to Wells they also admit that there is much in these accounts that is legend and that the Gospel stories are shaped by the writers' theological motives. Furthermore, the evidence provided by the
Gospels is exclusively Christian. Given this situation, Wells says, a rational person should
435:, German for âsourceâ). Q supplied the gospels of Matthew and Luke with much of their material concerning Jesusâs Galilean preaching. In my first books on Jesus, I argued that the gospel Jesus is an entirely mythical expansion of the Jesus of the early epistles. The summary of the argument of the
1542:
Paul sincerely believed that the evidence (not restricted to the Wisdom literature) pointed to a historical Jesus who had lived well before his own day; and I leave open the question as to whether such a person had in fact existed and lived the obscure life that Paul supposed of him. (There is no
1477:âmay mislead potential readers into supposing that I still denied the historicity of the gospel Jesus. These titles were chosen because I regarded (and still do regard) the virgin birth, much in the Galilean ministry, the crucifixion around A.D. 30 under Pilate, and the resurrectionâas legendary.
430:
I propose here that the disparity between the early documents and the gospels is explicable if the Jesus of the former is not the same person as the Jesus of the latter. Some elements in the ministry of the gospel Jesus are arguably traceable to the activity of a
Galilean preacher of the early
406:
In his early trilogy (1971, 1975, 1982), Wells argued that the gospel Jesus is an entirely mythical expansion of a Jewish Wisdom figureâthe Jesus of the early epistlesâwho lived in some past, unspecified time period. In addition, Wells wrote, the texts are exclusively
Christian and theologically
390:
epistles by Paul and some other writers, show no familiarity with the gospel figure of Jesus as a preacher and miracle-worker who lived and died in the recent decades. Rather, the early
Christian epistles present him "as a basically supernatural personage only obscurely on Earth as a man at some
338:
on the information about Jesus being "all mythical". Wells believed that the Jesus of the gospels is obtained by attributing the supernatural traits of the
Pauline epistles to the human preacher of Q. In 2012, Wells reaffirmed that he agreed that Jesus existed and acknowledged he had changed his
541:
criticizes Wells' lack of expertise and objectivity: "Wells is not a New Testament specialist at all but a professor of German and a former chairman of the Rationalist Press Association. He has written several books rejecting the historicity of Jesus, a position almost no New Testament scholar
1469:
century, the personage represented in Q (the inferred non-Markan source, not extant, common to Matthew and Luke; cf. above, p. 2), which may be even earlier than the Paulines. This is the position I have argued in my books of 1996, 1999, and 2004, although the titles of the first two of theseâ
1400:
I have argued that there is good reason to believe that the Jesus of Paul was constructed largely from musing and reflecting on a supernatural 'Wisdom' figure, amply documented in the earlier Jewish literature, who sought an abode on Earth, but was there rejected, rather than from information
1282:
This earliest literature includes, additionally to the genuine Paulines, three post-Paulines ascribed to Paul (2 Thessalonians, Colossians and Ephesians) and also the letter to the Hebrews, the epistle of James, the first epistle of Peter, the three epistles of John and the book of
1318:
Some mythicists (the early G. A. Wells and Alvar Ellegard) thought that the first Christians had in mind Jesus who had lived as a historical figure, just not of the recent past, much as the average Greek believed Hercules and Achilles really lived somewhere back there in the
493:
under Pilate is not an historical account, writing, "I regarded (and still do regard) the virgin birth, much in the Galilean ministry, the crucifixion around A.D. 30 under Pilate, and the resurrectionâas legendary". Many scholars still note Wells as a mythicist.
1364:
Wells interprets Paul as concluding that Christ had been born, lived and died on earth at an unknown time in the past, though he opts for Paul locating this during the reign of Alexander Janneus (103-76 BCE), known to have crucified hundreds of his rabbinic
565:(2012) stated: "The best-known mythicist of modern times â at least among the NT scholars who know of any mythicists at all â is George A. Wells...He has written many books and articles advocating a mythicist position, none more incisive than his 1975 book,
1989:(Harper & Row, 1987), on the 1985 debate of Antony Flew versus Gary Habermas at Liberty University (Lynchburg, VA), the Baptist College of the American evangelist Jerry Falwell. (A revised and amplified version of
1511:
Now that I have allowed this in my two most recent relevant books ...it will not do to dub me a "mythicist" tout court. Moreover, my revised standpoint obviates the criticism ...which J. D. G Dunn levelled at me in
2005:. An Australian debate about Wells' thesis: David H. Lewis, "Escaping the Gravitational Pull of the Gospels", versus Prof. William Loader, "The Fraught Project of Finding the Historical Jesus" (Dec. 2005).
537:. Voorst further critiques Wells work as " advanced the non-historicity hypothesis, not for objective reasons, but for highly tendentious, anti-religious purposes." Historian David Aikman from
2335:
1664:
G. A. Wells, the current and longstanding doyen of modern Jesus mythicists. Wells' invaluable work has influenced an entire generation of those who research and write on this subject.
334:-sage type preacher. This new stance has been interpreted as Wells changing his position to accept the existence of a historical Jesus. In 2003, Wells stated that he disagreed with
2473:
878:(Pemberton, 1987). More than half the book (p. 123-259) is Wells's presentation of Robertson's work: ch. 7, "The Critic of Christianity", and ch. 8, "The Philosopher"
992:
542:
endorses, even those who are radically opposed to Christianity." Wells featured in the controversial Channel 4 television series about the historicity of Jesus,
1344:
f we trace Christianity back to Jesus ben Pandera or an Essene Teacher of Righteousness in the first century BCE, we still have a historical Jesus. (pp. 387f)
2050:
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With this, Wells allowed for the possibility that the central figure of the gospel stories may partly be based on a historical character from first-century
2090:
1761:
1115:
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has called Wells "the most articulate contemporary defender of the non-historicity thesis." Wells' claim of a mythical Jesus has received support from
2321:
1355:
1041:, debate between John Warwick Montgomery & G.A. Wells, London, Feb. 10, 1993 (2 CDs, Canadian Institute for Law, Theology and Public Policy)
39:
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R. E. Witt, "Reviewed Work: 'The Jesus of the Early Christians' by G. A. Wells" The Journal of Hellenic Studies, Vol. 92 (1972), pp. 223-225.
1712:
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1337:
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914:
1976:"A Reply to J. P. Holding's 'Shattering' of My Views on Jesus and an Examination of the Early Pagan and Jewish References to Jesus (2000)"
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said that although "Wells's thesis is controversial and not widely accepted," his "argument against the historicity of Jesus is sound".
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Wells's fundamental observation is to suggest that the earliest extant Christian documents from the first century, most notably the
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470:. However, Wells concluded that the reconstruction of this historical figure from the extant literature would be a hopeless task.
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For a more brief statement of his position, Wells refers readers to his article, "Jesus, Historicity of" in Tom Flynn's
550:
268:
35:
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Jesus are so unreliable that we can know little or nothing about him. Wells argues, for example, that the story of the
2478:
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522:, offered some criticisms but concluded that "Hellenists should welcome the appearance of this challenging book."
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motivated, and therefore a rational person should believe the gospels only if they are independently confirmed.
2075:
1775:
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31:
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902:
883:
Critique of Pure Verbiage, Essays on Abuses of Language in Literary, Religious, & Philosophical Writings
288:
2402:
2224:
2085:
1762:"Of Myth and Men A closer look at the originators of the major religions-what did they really say and do?"
490:
422:(2004), Wells modified and expanded his initial thesis to include a historical Galilean preacher from the
155:
2018:
538:
331:
1983:"A Resurrection Debate - The New Testament Evidence in Evangelical and in Critical Perspective (2000)"
1982:
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1996:
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Jesus is a composite from two sources: Hebrew wisdom and Galilean miracle-worker/cynic-sage preacher
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1961:
1156:
283:(22 May 1926 – 23 January 2017) was an English scholar who served as Professor of German at
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1975:
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783:
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Wells' major works in eighteenth- and nineteenth-century German language thought and letters are
503:
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rather than a historical figure, a theory that was pioneered by German biblical scholars such as
304:
264:
1968:
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Though Professor Wells has written a shrewd, challenging and entertaining book, his case fails.
1835:
Frend, W. H. C. (April 1972). "Review of 'The Jesus of the Early Christians.' by G. A. Wells".
1614:
Cutting Jesus Down to Size: What Higher Criticism Has Achieved and Where It Leaves Christianity
1453:
Cutting Jesus Down to Size: What Higher Criticism Has Achieved and Where It Leaves Christianity
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Cutting Jesus Down to Size: What Higher Criticism Has Achieved and Where It Leaves Christianity
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David Aikman, The Delusion of Disbelief (Nashville: Tyndale House Publishers, 2008), 201.
1356:"Earl Doherty's Response to Bart Ehrman's Case Against Mythicism â Part 28 (G. A. Wells)"
1182:
823:
Can We Trust the New Testament?: Thoughts on the Reliability of Early Christian Testimony
1180:
Van Voorst, Robert E (2003). "Nonexistence Hypothesis". In Houlden, James Leslie (ed.).
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1993:, Ch. 2 "The Resurrection", "Epilogue: A Resurrection Debate"; 1989, p. 46-52.)
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in 1971. He is best known as an advocate of the thesis that Jesus is essentially a
256:
139:
1326:(2011). "Jesus at the Vanishing Point & The "Pre-Christian Jesus" Revisited".
1327:
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of these earliest Christians was not based on a historical character, but a pure
2314:
2111:
728:
Religious Postures: Essays on Modern Christian Apologists and Religious Problems
556:
308:
131:
1940:
G.A. Wells, "Ehrman on the Historicity of Jesus and Early Christian Thinking",
1252:
G.A. Wells, "Ehrman on the Historicity of Jesus and Early Christian Thinking",
1093:
2442:
2164:
1964:. Best short summary of Wells's two-stage theory of two Jesuses (5,600 words).
363:
347:
319:
2214:
1978:. A response to J.P. Holding's article "Jesus - Shattering the Christ-Myth".
396:
525:
However, Wells' conclusions have been criticized by biblical scholars and
17:
754:
Belief and Make-Believe: Critical Reflections on the Sources of Credulity
631:
The Origin of Language: Aspects of the Discussion from Condillac to Wundt
423:
327:
1873:
Jesus Outside the New Testament: An Introduction to the Ancient Evidence
1072:"Is There Independent Confirmation of What the Gospels Say of Jesus?",
459:
323:
969:"Was Jesus Crucified Under Pontius Pilate? Did He Even Live at All?â,
431:
first century, who figures in what is known as Q (an abbreviation for
2028:
549:
After reviewing criticisms from several authors, atheist philosopher
74:
1136:"An Interview with Prof. Wells - Jesus: There Was No Such Person",
1094:
George Albert Wells, Emeritus Professor 22 May 1926-23 January 2017
287:. After writing books about famous European intellectuals, such as
675:
The Origins of Christianity: From the Pagan and Jewish Backgrounds
392:
1798:
909:, with a 14-page introduction by G.A. Wells (Prometheus, 1997)
355:
2032:
1677:
Did Jesus Exist?: The Historical Argument for Jesus of Nazareth
1692:
The best-known mythicist of modem times ...is George A. Wells.
1046:
Journal for the Critical Study of Religion, Ethics and Society
973:, vol. XXXVIII, no. 1, JanuaryâFebruary, 1978, pp. 22â27.
767:
What's in a Name? Reflections on Language, Magic and Religion
1012:
J.M. Robertson, 1856-1933, Liberal, Rationalist, and Scholar
2336:
The Denial of the Historicity of Jesus in Past and Present
1010:"Robertson as Critic of Christianity", in ed. G.A. Wells,
514:
and others. The classical historian R. E. Witt, reviewing
595:
Herder and After: A Study in the Development of Sociology
391:
unspecified period in the past". Wells believed that the
1442:
1440:
999:"The Historicity of Jesus", in R. Joseph Hoffmann &
326:, may "contain a core of reminiscences" of an itinerant
1644:"Book and Article Reviews, The Case of the Jesus Myth:
1594:. Prometheus Books, 2007, p. 446ff. - Per Wells, G. A.
1561:
Jesus in History, Thought, and Culture: An Encyclopedia
1184:
Jesus in History, Thought, and Culture: An Encyclopedia
27:
British professor of German and rationalist (1926â2017)
1720:
relatively recent work on what many scholars call 'Q'.
1487:
1485:
318:
From the late 1990s, Wells said that the hypothetical
1044:"German Bible Criticism & the Victorian Church",
741:
Who Was Jesus? A Critique of the New Testament Record
1971:" (Feb. 2000). Response to Rev. Dr. Gregory S. Neal.
1306:. Paul Rhodes Eddy. InterVarsity Press. p. 65.
322:, which is proposed as a source used in some of the
2395:
2306:
2274:
2258:
2099:
1617:. Open Court Publishing Company. pp. 201â202.
252:
244:
192:
184:
174:
169:
127:
119:
114:
102:
94:
82:
56:
49:
1909:
1863:
1861:
945:, vol. XXX, No. 2 (April 1969), pp. 151â155.
399:, derived from mystical speculations based on the
1916:. Philadelphia: Temple University Press. p.
188:Non-historicity of Jesus, origins of Christianity
1985:. A discussion of the literary evidence used in
1944:, Volume 32, Number 4, JuneâJuly 2012, p. 58-62.
1704:Jesus: Evidence and Argument or Mythicist Myths?
1256:, Volume 32, Number 4, JuneâJuly 2012, p. 58-62.
618:Goethe and the Development of Science, 1750-1900
1188:. Santa Barbara, California: ABC-CLIO. p.
993:British Journal for Eighteenth-Century Studies
907:The Old Faith and the New - Two volumes in one
810:The Acts of the Apostles: A Historical Record?
677:, (Conway Hall Humanist Centre, London, 1973)
2044:
1530:. Open Court Publishing Company. p. 19.
1456:. Open Court Publishing Company. p. 16.
1332:. American Atheist Press. pp. 33, 387f.
983:"Paul Valéry on the Importance of the Poet",
876:(1856-1933): Liberal, Rationalist and Scholar
860:Language, Its Origins and Relation to Thought
8:
2474:Academics of Birkbeck, University of London
1969:Replies to Criticisms of his Books on Jesus
1058:"A Critique of Schopenhauer's Metaphysic",
2051:
2037:
2029:
1707:. Bloomsbury Publishing. pp. 10, 25.
1150:
1148:
1146:
990:"Burke on Ideas, Words, and Imagination",
374:from 1949, and was Professor of German at
46:
1024:"Criticism and the Quest for Analogies",
410:In his later trilogy from the mid-1990s;
2023:Scandia - Journal of Historical Research
2009:"Historical Jesus Theories: G. A. Wells"
1031:"The Bible With or Without Illusions?",
2025:, (Lund Un., 2008), p. 169-204 PDF
1646:Jesus â One Hundred Years Before Christ
1419:. Temple University Press. p. 38.
1329:The Christ-Myth Theory and Its Problems
1086:
1750:'s foreword in "The Jesus Legend," xii
1065:"Historicity of Jesus", in Tom Flynn,
1017:"Wilhelm Wundt and Cultural Origins",
717:(Prometheus Books, 1982, 2d ed. 1988)
98:Professor of German, London University
40:George A. Wells (Vanuatuan politician)
30:For the Canadian Anglican bishop, see
2322:The World's Sixteen Crucified Saviors
1051:"Don Cupitt's Religion of Language",
650:(Rationalist Press Association, 1999)
123:University of London, Bern University
7:
1797:Flemming, Brain (JulyâAugust 2005).
1558:(2003). James Leslie Houlden (ed.).
1267:
1265:
1118:from the original on 9 November 2020
1069:(Prometheus, 2007), pp. 446â451
962:"Miracles and the Nature of Truth",
812:(South Place Ethical Society, 2000)
38:. For the Vanuatuan politician, see
1014:(Pemberton, 1987), pp. 123â196
936:German Life and Letters, New Series
34:. For the American politician, see
2091:People whose existence is disputed
1760:Price, Robert (Winter 1999â2000).
25:
2379:The Sacred Mushroom and the Cross
715:The Historical Evidence for Jesus
661:The Jesus of the Early Christians
620:(Sijthoff & Noordhoff, 1978)
516:The Jesus of the Early Christians
350:, near London. He studied at the
301:The Jesus of the Early Christians
209:The Historical Evidence for Jesus
197:The Jesus of the Early Christians
1849:10.1093/ehr/LXXXVII.CCCXLIII.345
1598:. Open Court, 2009, pp. 327â328.
1592:The New Encyclopedia of Unbelief
1304:The Historical Jesus: Five Views
1067:The New Encyclopedia of Unbelief
671:. Out of print, not republished.
451:Wells clarified his position in
295:, he turned to the study of the
1233:Can We Trust the New Testament?
1213:Can We Trust the New Testament?
1155:Wells, G. A. (September 1999).
943:Journal of the History of Ideas
420:Can We Trust the New Testament?
234:Can We Trust the New Testament?
1962:"Earliest Christianity" (1999)
1875:. Wm. B. Eerdmans Publishing.
1543:means of deciding this issue.)
1413:Martin, Michael (March 1993).
1385:"Earliest Christianity (1999)"
1300:"Jesus at the Vanishing Point"
1235:by George Albert Wells (2003)
1215:by George Albert Wells (2003)
346:. He was married and lived in
285:Birkbeck, University of London
1:
1987:Did Jesus Rise from the Dead?
1912:The Case Against Christianity
1837:The English Historical Review
1680:. HarperCollins. p. 15.
1416:The Case Against Christianity
1055:105, (2002), pp. 201â210
938:, vol. XXII, No.4 (Oct. 1968)
635:Open Court Publishing Company
344:Rationalist Press Association
1997:Works by George Albert Wells
1497:"A Reply to J.P. Holding..."
1302:. In James K. Beilby (ed.).
1048:2(1) (1997), pp. 55â67.
955:"The Holy Shroud of Turin,"
952:, 86 (1971), pp. 49â51.
948:"The Myth of the Mushroom",
892:(Gwasg Carreg Gwalch, 1995)
36:George A. Wells (politician)
2386:Journal of Higher Criticism
2019:"Theologians as historians"
1807:. Vol. 120, no. 4
987:66 (1985), pp. 186â191
976:"More on the Holy Shroud,"
934:"Criteria of Historicity",
890:A History of the Red Dragon
586:German intellectual history
520:Journal of Hellenic Studies
2505:
2003:"Jesus - History or Myth?"
1596:Cutting Jesus Down to Size
1493:George Albert Wells, G. A.
1076:31 (2011), pp. 19â25.
966:10 (1977), pp. 30â41.
941:"Stages of NT Criticism",
856:F.R.H. (Ronald) Englefield
597:(Gravenhage, Mouton, 1959)
477:Cutting Jesus Down to Size
382:Work on early Christianity
342:Wells was Chairman of the
239:Cutting Jesus Down to Size
29:
2066:
1564:. ABC-CLIO. p. 660.
1060:German Life & Letters
1005:Jesus in Myth and History
980:94 (1978), pp. 11â15
959:9 (1975), pp. 24â37.
927:"The Critics of Buckle",
867:The Mind at Work and Play
562:Did Jesus Exist? (Ehrman)
370:. Wells taught German at
299:, starting with his book
274:
219:Belief & Make-Believe
110:
2283:The God Who Wasn't There
2076:Historicity of the Bible
2013:Early Christian Writings
922:Articles and other media
601:The Plays of Grillparzer
32:George A. Wells (bishop)
2408:Joseph Estlin Carpenter
2155:Charles François Dupuis
1799:"No god in the details"
1274:"Earliest Christianity"
1157:"Earliest Christianity"
1106:"George Wells obituary"
1007:(1986), pp. 27â45.
903:David Friedrich Strauss
692:(Pemberton Publishing,
447:, 2004, pp. 43, 49â50).
289:Johann Gottfried Herder
106:Atheism and rationalism
2225:William Benjamin Smith
2190:M. M. Mangasarian
2086:Criticism of the Bible
1734:Eddy and Boyd (2007),
1642:Doherty, Earl (1999).
1524:Wells, George (1996).
931:(1956), pp. 75â84
648:The Origin of Language
481:
449:
358:, and held degrees in
156:William Benjamin Smith
2489:Academics from London
1869:Van Voorst, Robert E.
1039:Jesus: What Evidence?
786:) (Open Court, 1996)
539:Patrick Henry College
472:
428:
2423:F. C. Conybeare
2413:Shirley Jackson Case
2297:Zeitgeist: The Movie
2210:J. M. Robertson
663:, (Pemberton, 1971)
535:Robert E. Van Voorst
445:Can We Trust the NT?
401:Jewish Wisdom figure
352:University of London
297:historicity of Jesus
179:Historical criticism
2438:T. J. Thorburn
2351:The Jesus Mysteries
2266:Mythicist Milwaukee
2137:Paul-Louis Couchoud
2071:Biblical minimalism
1774:(1). Archived from
1701:(16 January 2014).
1611:(1 December 2013).
1450:(1 December 2013).
1298:(4 February 2010).
881:F.R.H. Englefield,
865:F.R.H. Englefield,
838:(Open Court, 2009)
825:(Open Court, 2004)
799:(Open Court, 1999)
769:(Open Court, 1993)
756:(Open Court, 1991)
743:(Open Court, 1989)
730:(Open Court, 1988)
544:Jesus: The Evidence
529:historians such as
281:George Albert Wells
136:Paul-Louis Couchoud
115:Academic background
61:George Albert Wells
2479:Christ myth theory
2230:Thomas L. Thompson
2060:Christ myth theory
1778:on 8 December 2012
1748:R. Joseph Hoffmann
1648:by Alvar Ellegard"
1556:Voorst, Robert Van
1035:, 105 No. 1 (1990)
1026:New German Studies
885:(Open Court, 1990)
869:(Prometheus, 1985)
784:R. Joseph Hoffmann
655:Early Christianity
504:R. Joseph Hoffmann
491:execution of Jesus
265:R. Joseph Hoffmann
2451:
2450:
2220:Gilbert T. Sadler
2081:Textual criticism
1714:978-0-567-01505-1
1687:978-0-06-208994-6
1674:(20 March 2012).
1624:978-0-8126-9867-1
1571:978-1-57607-856-3
1537:978-0-8126-9872-5
1463:978-0-8126-9867-1
1426:978-1-56639-081-1
1339:978-1-57884-017-5
1313:978-0-8308-7853-6
1138:Freethought Today
915:978-1-57392-118-3
862:(Pemberton, 1977)
696:), 1st ed. 1975,
372:London University
293:Franz Grillparzer
278:
277:
152:Albert Schweitzer
16:(Redirected from
2496:
2484:English atheists
2372:The Jesus Puzzle
2365:Caesar's Messiah
2358:The Pagan Christ
2343:Did Jesus Exist?
2290:The Pagan Christ
2245:Thomas Whittaker
2240:G. A. Wells
2185:Samuel Lublinski
2122:Thomas L. Brodie
2053:
2046:
2039:
2030:
2017:Alvar Ellegard,
1948:
1938:
1932:
1931:
1915:
1902:
1896:
1893:
1887:
1886:
1865:
1856:
1855:
1843:(343): 345â348.
1832:
1826:
1823:
1817:
1816:
1814:
1812:
1804:The New Humanist
1794:
1788:
1787:
1785:
1783:
1757:
1751:
1745:
1739:
1736:The Jesus Legend
1732:
1726:
1722:
1694:
1666:
1661:
1659:
1650:. Archived from
1639:
1633:
1632:
1605:
1599:
1588:
1582:
1581:
1552:
1546:
1545:
1527:The Jesus Legend
1521:
1515:
1514:
1508:
1506:
1489:
1480:
1479:
1471:The Jesus Legend
1444:
1435:
1434:
1410:
1404:
1403:
1397:
1395:
1377:
1371:
1367:
1354:(22 July 2012).
1346:
1324:Price, Robert M.
1321:
1296:Price, Robert M.
1292:
1286:
1285:
1269:
1260:
1250:
1244:
1230:
1224:
1210:
1204:
1203:
1187:
1177:
1171:
1170:
1162:The New Humanist
1152:
1141:
1140:, AprilâMay 1985
1134:
1128:
1127:
1125:
1123:
1114:. 6 March 2017.
1102:
1096:
1091:
985:Modern Languages
929:Past and Present
780:The Jesus Legend
694:Prometheus Books
689:Did Jesus Exist?
568:Did Jesus Exist?
453:The Jesus Legend
412:The Jesus Legend
376:Birkbeck College
224:The Jesus Legend
203:Did Jesus Exist?
144:Ludwig Feuerbach
89:
70:
68:
51:G. A. Wells
47:
21:
2504:
2503:
2499:
2498:
2497:
2495:
2494:
2493:
2454:
2453:
2452:
2447:
2443:H. G. Wood
2391:
2329:The Christ Myth
2302:
2270:
2254:
2205:Robert M. Price
2180:Alvin Boyd Kuhn
2175:Albert Kalthoff
2132:Richard Carrier
2127:Richard Carlile
2107:John M. Allegro
2095:
2062:
2057:
1957:
1952:
1951:
1939:
1935:
1928:
1906:Martin, Michael
1904:
1903:
1899:
1894:
1890:
1883:
1867:
1866:
1859:
1834:
1833:
1829:
1824:
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1759:
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1754:
1746:
1742:
1733:
1729:
1725:
1715:
1697:
1688:
1672:Ehrman, Bart D.
1670:
1657:
1655:
1654:on 5 March 2016
1641:
1640:
1636:
1625:
1607:
1606:
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1589:
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1179:
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1144:
1135:
1131:
1121:
1119:
1104:
1103:
1099:
1092:
1088:
1083:
1001:Gerald A. Larue
924:
888:Carl Loftmark,
874:J. M. Robertson
852:
704:; 2d ed. 1986,
657:
588:
583:
512:Robert M. Price
500:
486:Paul's epistles
439:(1996) and the
384:
368:natural science
336:Robert M. Price
330:miracle-worker/
237:
232:
227:
222:
217:
212:
207:
200:
148:Albert Kalthoff
87:
86:23 January 2017
78:
72:
66:
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43:
28:
23:
22:
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5:
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2476:
2471:
2466:
2456:
2455:
2449:
2448:
2446:
2445:
2440:
2435:
2433:Maurice Goguel
2430:
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2415:
2410:
2405:
2399:
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2255:
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2247:
2242:
2237:
2235:Raoul Vaneigem
2232:
2227:
2222:
2217:
2212:
2207:
2202:
2197:
2195:Michael Martin
2192:
2187:
2182:
2177:
2172:
2167:
2162:
2157:
2152:
2147:
2142:
2141:Herbert Cutner
2139:
2134:
2129:
2124:
2119:
2114:
2109:
2103:
2101:
2097:
2096:
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2058:
2056:
2055:
2048:
2041:
2033:
2027:
2026:
2015:
2006:
2000:
1999:at archive.org
1994:
1991:Who Was Jesus?
1979:
1972:
1965:
1956:
1955:External links
1953:
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1949:
1933:
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1888:
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1857:
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1789:
1752:
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1724:
1723:
1713:
1699:Casey, Maurice
1695:
1686:
1667:
1634:
1623:
1600:
1583:
1577:The Jesus Myth
1570:
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1536:
1516:
1481:
1475:The Jesus Myth
1462:
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797:The Jesus Myth
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628:
615:
605:Pergamon Press
598:
587:
584:
582:
579:
551:Michael Martin
531:W. H. C. Frend
527:ecclesiastical
499:
496:
479:, 2009, p. 16)
416:The Jesus Myth
383:
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276:
275:
272:
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269:Michael Martin
261:Alvar EllegÄrd
254:
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229:The Jesus Myth
214:Who Was Jesus?
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185:Main interests
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2170:Edwin Johnson
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2160:Kersey Graves
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2117:Georg Brandes
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1967:G.A. Wells, "
1966:
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1927:0-87722-767-5
1923:
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1882:0-8028-4368-9
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1609:Wells, George
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1448:Wells, George
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898:9780863813177
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861:
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849:
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844:0-8126-9656-5
841:
837:
834:
832:
831:0-8126-9567-4
828:
824:
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819:
818:9780902368224
815:
811:
808:
806:
805:0-8126-9392-2
802:
798:
795:
793:
792:0-8126-9334-5
789:
785:
782:(foreword by
781:
778:
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775:0-8126-9239-X
772:
768:
765:
763:
762:0-8126-9188-1
759:
755:
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749:0-8126-9096-6
746:
742:
739:
737:
736:0-8126-9070-2
733:
729:
726:
724:
723:0-87975-180-0
720:
716:
713:
711:
710:9780301860015
707:
703:
702:0-87975-086-3
699:
695:
691:
690:
686:
684:
683:0-902368-05-2
680:
676:
673:
670:
669:0-301-71014-7
666:
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659:
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643:0-8126-9029-X
640:
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626:90-286-0538-X
623:
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613:0-08-012950-1
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193:Notable works
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33:
19:
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2307:Publications
2295:
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2239:
2150:Arthur Drews
2145:Earl Doherty
2022:
2012:
1990:
1986:
1981:G.A. Wells,
1974:G.A. Wells,
1960:G.A. Wells,
1942:Free Inquiry
1941:
1936:
1911:
1900:
1891:
1872:
1852:
1840:
1836:
1830:
1821:
1809:. Retrieved
1802:
1792:
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1776:the original
1771:
1767:Free Inquiry
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1394:23 September
1392:. Retrieved
1389:infidels.org
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1278:infidels.org
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1272:G.A. Wells.
1254:Free Inquiry
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1120:. Retrieved
1111:The Guardian
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1074:Free Inquiry
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1033:New Humanist
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508:Earl Doherty
501:
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418:(1999), and
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140:Arthur Drews
88:(2017-01-23)
44:
2469:2017 deaths
2464:1926 births
2428:Bart Ehrman
2315:Anacalypsis
2112:Bruno Bauer
1811:17 November
1782:17 November
1283:Revelation.
1169:(3): 13â18.
1028:, 15 (1989)
1021:, 11 (1988)
1019:Quinquereme
557:Bart Ehrman
378:from 1968.
309:Bruno Bauer
132:Bruno Bauer
71:22 May 1926
2458:Categories
2165:Tom Harpur
2100:Proponents
1381:G.A. Wells
1365:opponents.
1241:0812695674
1221:0812695674
1081:References
996:, 9 (1986)
502:Co-author
441:Jesus Myth
364:philosophy
348:St. Albans
320:Q document
253:Influenced
128:Influences
67:1926-05-22
18:G.A. Wells
2403:Greg Boyd
2215:Acharya S
1658:7 October
1223:pp. 49â50
559:, in his
498:Reception
120:Education
77:, England
1946:excerpts
1908:(1991).
1871:(2000).
1738:, p. 24.
1505:24 April
1495:(2000).
1258:excerpts
1116:Archived
1053:Theology
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957:Question
950:Humanist
637:, 1987)
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424:Q source
414:(1996),
339:stance.
328:Galilean
305:mythical
2396:Critics
2345:(Wells)
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518:in the
464:Matthew
460:Galilee
324:gospels
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360:German
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581:Books
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332:Cynic
1922:ISBN
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1813:2007
1784:2007
1709:ISBN
1682:ISBN
1660:2011
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1566:ISBN
1532:ISBN
1507:2017
1473:and
1458:ISBN
1421:ISBN
1396:2016
1334:ISBN
1308:ISBN
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1194:ISBN
1124:2017
911:ISBN
894:ISBN
840:ISBN
827:ISBN
814:ISBN
801:ISBN
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639:ISBN
622:ISBN
609:ISBN
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468:Luke
466:and
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