By Raphael Lataster
During this detailed ebook, sceptical spiritual reports student, Raphael Lataster, seeks to merge the accessibility of well known atheistic writings, with the rigorous scholarly examine commonly restricted to educational journals and monographs. averting the likely never-ending debates at the social affects of faith, there has been No Jesus, there's no God is simply inquisitive about the proof. the bottom content material of this totally referenced tome of free-thought has been peer-reviewed via top students within the fields of heritage, Philosophy, religious study and stories in Religion.
Part 1 unearths the spurious nature of the assets used to set up the reality of Christianity and the lifestyles of Jesus, and the both spurious tools hired through many Biblical students. a short interlude then leaves without doubt that the lifestyles of the Christ of religion is almost very unlikely, and concludes that even the life of a stripped-down ancient Jesus is doubtful. Bayesian reasoning is proven to justify sceptical perspectives on many themes, together with the life of God.
Part 2 shifts the focal point to the God of classical theism and monotheism, studying the facts and arguments from medical, ancient, and philosophical views. The inadequacy of the case for God is located to simply justify non-belief (atheism). in addition, concerns of other gods and conceptions of God, result in game-changing issues for Christians, Muslims and Jews.
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Example text
The major primary and secondary sources used in Jesus studies will be discussed in the next chapter. It then becomes necessary to describe how the primary and secondary (non-direct) sources shall be analysed. It should be noted that while primary sources are generally superior, they also could be affected by bias and inaccuracies. Richard Carrier on why doubt is a prerequisite in historical research: Evangelical apologist Craig Blomberg argues that one should approach all texts with complete trust unless you have a specific reason to doubt what they say (The Historical Reliability of the Gospels, 1987, pp.
Apologists might argue that such standards should only apply to more modern sources; that modern scholars should not have such high expectations of ancient sources. Whether ancient sources should be judged according to the standards set for more modern sources can be debated, but the answer must ultimately be ‘yes’. The historian must be critical and consistent. The historian must accept that ancient sources may provide limitations and challenges, and not arbitrarily change what is considered to be convincing evidence, simply because it is already known that the evidence provided is not convincing… Historians cannot lower the standards by which they measure a source’s reliability, simply because they already know, due to the time period in question or for other reasons, that the source is relatively less reliable; even if this is what Biblical scholars actually do.
Given that the validity of the Gospels is heavily questioned by scholars, it would follow that it would also be reasonable to question Jesus’ historical existence. If even a non-miraculous Jesus’ existence is uncertain, how much more uncertain would be the ridiculous supernatural claims made about Jesus? Furthermore, using the Gospels to argue for Jesus’ existence is to use circular reasoning. Arguing from external (non-Biblical) sources produces a much more convincing case. It is a serious problem then, despite attempts to minimalise its significance, that there exists only one non-Christian attestation to Jesus within approximately one hundred years of his birth: an author who was born after Jesus’ supposed death (Josephus, who was obviously not an eyewitness), and whose two small passages on Jesus attract the suspicion of critical scholars and historians.