Serie A brev nr 21

Magazine Overview

This issue of Brevcirkeln, titled "VEM VAR JESUS?" (Who Was Jesus?), is presented as Serie A, Brev nr. 21. It delves into the historical debate surrounding the existence and nature of Jesus, questioning the reliability of the Gospel accounts and exploring alternative interpretations and influences.

The Historical Jesus: Scholarly Doubts and Alternative Theories

The article begins by addressing the difficulty of forming a historically reliable picture of Jesus, noting that some scholars have doubted his existence as a real historical figure, suggesting that the accounts of Jesus and his deeds might be fabricated by the early church.

Professor Peter Jensen of Marburg, in his 1906 work "Das Gilgamesj Epos in der Weltlitteratur," is cited as an example of a scholar who doubted Jesus's historical existence. Jensen argued that the evangelical history was derived from the Babylonian Gilgamesh epic. He drew parallels between the Babylonian flood narrative and Jesus's lament over the unrepentant cities of Chorazin, Bethsaida, and Capernaum, and the destruction of swine and demons in the Sea of Galilee. He also suggested that the story of Jesus was an Israelite version of the Gilgamesh epic.

Other attempts to identify Jesus with historical figures are mentioned, such as Jeschu ben Panthera, a historical person who lived around 100 BCE, though this identification is considered unsatisfactory.

Many researchers believe that while a man named Jesus likely existed and his religion can be traced back to him, there is absolute uncertainty about the man himself, his life, and his teachings due to the complex traditions within evangelical literature.

Non-Christian Sources and Evidence

The article then examines non-Christian literature that mentions Jesus:

1. The Talmud: In the tradition of the first two centuries, the Talmud assumes Jesus's existence and his miracles, though attributing them to magic. It also mentions his crucifixion and contains narratives about Jesus being the son of Mary and a Roman soldier, and his life in Egypt. These writings preserve sayings attributed to Jesus.
2. Flavius Josephus: The Jewish historian Flavius Josephus (born 37-38 CE) is presented as providing the most significant evidence. His work "Judiska antikviteter" (Jewish Antiquities), completed around 94 CE, is a learned and chronological account of Jewish history. Josephus mentions the brother of Jesus, Jacob, and in Book XX, Chapter 9, he writes about Jacob being stoned to death by order of the High Council. In Book XVIII, Chapter 3, Josephus is quoted as saying:

"At this time appeared Jesus, a wise man, if it be lawful to call him a man. For he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him many of the Jews and also many of the Gentiles. He was the Christ. And when Pilate, at the suggestion of the principal men among us, had condemned him to the cross, those that loved him at the first did not forsake him. For he appeared to them alive again the third day, as the divine prophets had foretold this and many other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct until this day."

This testimony is considered weighty because it comes from a non-Christian historian who lived near where Jesus lived. However, many researchers consider this quote to be a forgery, and Alf Ahlberg is highly skeptical of its authenticity.
3. Tacitus: In his Annals (around 117 CE), Tacitus mentions "Christus," the originator of "Christians," who was crucified by Pontius Pilatus.
4. Suetonius: In one of his writings, Suetonius mentions a "Chrestus" who caused "Messianic disturbances" in Rome during the reign of Emperor Claudius.
5. Pliny the Younger: His report to Emperor Trajan (around 111-113 CE) mentions "Christians" in Bithynia.

While the Talmudic passage contains substantial information, the others are brief mentions. The article notes that many researchers view the Tacitus quote as having strong evidence for its authenticity, but the Josephus passages are more questionable. The possibility of literary forgeries in that era is acknowledged, and it is considered unlikely that a devout Jew like Josephus would write in such a manner about Jesus. Therefore, it is suggested that the passage might be interpolated or altered.

Overall, the article concludes that non-Christian sources are largely of little value for determining the historical Jesus, a conclusion not disputed by modern scholars.

The Value of Jesus's Teachings

Even if the historical figure of Jesus is debated, the Gospels and the Christian tradition remain. The value of Jesus's teachings, regardless of one's view on his historicity, is not diminished. The article draws a parallel with Shakespeare, whose plays retain their value even if he did not write them.

Professor Anton Fridrichsen's description of Jesus's life is presented as being very limited, with only a few facts about his external circumstances being historically certain. His inner life, development, and character are largely unknown. The tradition of Jesus is described as a fragmented life-fragment, and any attempt to create a character portrait would be fictional.

Jesus's Public Ministry and Teachings

The article outlines the generally accepted historical facts about Jesus:

• Background: Jesus was a Jewish prophet and teacher from Galilee who proclaimed "the kingdom of God is near" and urged his countrymen to repent. He gathered a group of disciples and performed healings and exorcisms.
• Arrest and Crucifixion: He was arrested shortly outside Jerusalem and sentenced to death by crucifixion.
• Comparison with Paul: The writings of the Apostle Paul are used to support the evangelical tradition, suggesting that if the Gospels were mere fabrications, Jesus's teachings would likely resemble Paul's style. The comparison highlights the powerful impression Jesus left.
• Unique Sayings: Certain sayings attributed to Jesus, such as his deep anguish in the Garden of Gethsemane (Mark 14:34), are considered unlikely to have been invented by the early church, which glorified Jesus's divine calm. His statement, "Why do you call me good? No one is good except God alone" (Mark 10:18), is also seen as a historically grounded utterance, as it is difficult to explain how the sinless and divine Jesus would attribute goodness only to God.
• Birth: Jesus was born in Bethlehem shortly before the death of Herod in 4 BCE. The current dating system, established by Dionysius Exiguus around 500 CE, is considered inaccurate, with Jesus's birth possibly occurring in 7 BCE.
• Star of Bethlehem: The article mentions that the birth of Jesus was heralded by a star, similar to how the births of Krishna, Buddha, Confucius, and Mithras were announced by celestial signs.
• Upbringing: Jesus grew up in Nazareth, Galilee, and learned the trade of a carpenter. His parents were Joseph and Mary. He is said to have had siblings, including brothers Jacob, Joses, Judas, and Simon, and sisters.

Jesus's Public Life: Introduction and Temptations

Jesus's public appearance was closely linked to that of John the Baptist. After his baptism in the Jordan, Jesus was tempted in the wilderness. These temptations are described as symbolic and based on the assumptions that Jesus was the Messiah and possessed extraordinary gifts:

1. The Temptation of Bread: Questioning whether he would use his gifts for self-gratification.
2. The Temptation of the Pinnacle: Questioning whether he would establish a great world empire centered in Jerusalem.
3. The Temptation of Power: Questioning whether he would use external signs to convince Israel of his identity.

Jesus rejected these temptations, positioning himself in opposition to the common Messianic expectations of the Jews. The article notes that Messianic pretenders were often persecuted by Roman authorities.

Jesus's Public Ministry: Success and Opposition

For the first year of his public ministry, Jesus experienced considerable success and was recognized by many as a prophet. However, his stance on Messianic expectations created uncertainty. Even John the Baptist reportedly had doubts.

The religious leaders, the scribes, found Jesus's indifference to their religious practices, his liberal interpretation of the Sabbath, his association with publicans and sinners, and his forgiveness of sins to be problematic. His attacks on hypocrisy also angered them.

The article suggests that Jesus was condemned to death without anyone defending him because the crowds, who had initially hailed him, lost their fervor when he did not fulfill their ideal of a Messiah. The Pharisees saw him as a threat to their authority and to the religion of Israel, while the Sadducees feared that the popular movement he generated could lead to Roman intervention and the loss of their remaining power.

"The Lost Years" and Eastern Influences

The Gospels provide little information about Jesus's childhood and youth. The article refers to previous discussions in the "Brevcirkeln" series about theories regarding these "18 lost years," including the influence of Buddhism on Jesus's teachings. It mentions theories that he traveled to Benares and Rajagriha and later to England before his public ministry.

A catechism by Fr. Zimmerman is quoted, suggesting that Jesus may have been a disciple of Buddhist monks from the age of twelve to thirty, becoming a perfect "arahat." Upon returning to his homeland, he preached a salvific doctrine, which was later distorted and mixed with Jewish legal interpretations. The article asserts that the core teachings of Christianity and Jesus's entire demeanor are of Buddhist origin, and that Jesus was an "arahat" who achieved Nirvana.

The article criticizes theologians who dismiss such hypotheses as "ridiculous" and "based on poor judgment," arguing that the church's own doctrine is built on uncertain historical data and the ideas of church fathers, making its dismissal of these theories peculiar.

Jesus's Core Message and the Transformation of Christianity

No writings by Jesus himself have survived. His initial followers focused on following his intentions and living a holy inner life through faith in God, rather than establishing new dogmas. However, the article argues that Jesus's sublime teachings have been transformed into a metaphysical "DOCTRINE ABOUT HIM," which is as complex and constructed as the theological system Jesus himself fought against. This transformation, the article contends, has led to the opposite of what Jesus taught.

Jesus's message was about becoming a "divine human" and taking responsibility for one's thoughts, words, and deeds, aiming for perfection as the heavenly Father is perfect. This implies that it is possible for humans to achieve perfection. His teachings aimed to make people psychologically pure, whole, independent, and god-like, teaching them how to realize their higher self, their true humanity.

While it is difficult to compare spiritual masters, Jesus is credited with giving the clearest and purest personal expression of a genuine religious worldview. The article concludes by posing the question, "Master, who are you?" and offers Jesus's simple and dignified answer: "I am a man who has told you the truth, the truth I have heard from God" (John 8:40).

Recurring Themes and Editorial Stance

The recurring themes in this issue are the historical debate surrounding Jesus, the critical examination of biblical texts, the comparison of Jesus's teachings with other religious traditions (particularly Buddhism and ancient Near Eastern myths), and the critique of later Christian dogma for deviating from Jesus's original message. The editorial stance appears to be one of critical inquiry, challenging traditional interpretations and suggesting that Jesus's core message of inner transformation and personal responsibility has been obscured by later theological developments. The article also touches upon the possibility of UFOs in relation to ancient annunciations of births.