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{{Short description|Secular and theological arguments against the purported divinity of Jesus}}
<!-- Do not redirect to the article on Jesus before discussing it on the talk page. This article follows the same standards as the criticism of Muhammad article --> <!-- Do not redirect to the article on Jesus before discussing it on the talk page. This article follows the same standards as the criticism of Muhammad article -->
{{Criticism of Christianity sidebar}} {{Criticism of Christianity sidebar}}
]'' by ], held by the ] in ]. According to the canonical gospels, ] was ] and ], and then ] to be ], and finally crucified by the ] for committing ] and ].<ref name=Kostenberger104 >''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'' by ], L. Scott Kellum 2009 {{ISBN|978-0-8054-4365-3}} pp.&nbsp;104–108</ref><ref name="Evans, Craig A. 2001 page 316">Evans, Craig A. (2001). ''Jesus and His Contemporaries: Comparative Studies'' {{ISBN|0-391-04118-5}} p. 316</ref><ref name="Wansbrough, Henry 2004 page 185">Wansbrough, Henry (2004). ''Jesus and the Oral Gospel Tradition'' {{ISBN|0-567-04090-9}} p. 185</ref>]]
] is the central figure of ]. ]s believe that he was (and still is) ], while ]s consider him to have been an important ]. Since the time in which he is said to have lived, a number of noted individuals have '''criticised Jesus''', some of whom were themselves Christians.


] was criticised in the first century CE by the ] and ] for disobeying ]. He was ] in ] as a failed ] and a ] by most Jewish denominations. Judaism also considers the worship of any person a form of ],<ref name="KaplanA">{{cite book|last=Kaplan|first=Aryeh|title=The real Messiah? a Jewish response to missionaries|year=1985|publisher=National Conference of Synagogue Youth|location=New York|isbn=978-1879016118|edition=New}} </ref><ref name="SingerT">{{cite book|last=Singer|first=Tovia|title=Let's Get Biblical|year=2010|publisher=RNBN Publishers; 2nd edition (2010)|isbn=978-0615348391}}</ref> and rejects the claim that Jesus was divine. Some psychiatrists, religious scholars and writers explain that Jesus' family, followers (John 7:20)<ref>{{bibleverse|John|7:20}}</ref> and contemporaries seriously regarded him as delusional, ], or ].<ref name="SN"/><ref name="JNCN">{{cite journal |last1=Murray |first1=Evan D. |last2=Cunningham |first2=Miles G. |last3=Price |first3=Bruce H. |title=The Role of Psychotic Disorders in Religious History Considered |journal=] |publisher=] |volume=24 |issue=4 |date=October 2012 |pages=410–426 |doi=10.1176/appi.neuropsych.11090214 |issn=1545-7222 |oclc=823065628 |pmid=23224447 |s2cid=207654711 }}</ref><ref name="Meggitt">{{Cite journal |last=Meggitt |first=Justin J. |title=The Madness of King Jesus: Why was Jesus Put to Death, but his Followers not? |journal=] |volume=29 |issue=4 |pages=379–413 |date=June 1, 2007 |publisher=] |place=London |issn=0142-064X |doi=10.1177/0142064X07078990 |s2cid=171007891 |doi-access=free }}</ref><ref>{{cite book |last=Hirsch |first=William |title=Religion and Civilization: The Conclusions of a Psychiatrist |publisher=The Truth Seeker Company |location=New York |date=1912 |page= |lccn=12002696 |oclc=39864035 |ol=OL20516240M |url-access=registration |url=https://archive.org/details/religionandcivi00hirsgoog |quote=That the other members of his own family considered him insane, is said quite plainly, for the openly declare, "He is beside himself."}}</ref><ref>{{cite book |last=Kasmar |first=Gene |title=All the obscenities in the Bible |publisher=Kas-mark Pub. Co. |location=Brooklyn Center, MN |date=1995 |page=157 |isbn=978-0-9645-9950-5 |quote=He was thought to be insane by his own family and neighbors in 'when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself{{nbsp}} (Mark 3:21–22 – The Greek ''existemi'' translated beside himself, actually means insane and witless), The Greek word ''ho para'' translated friends, also means family.}}</ref>
Early critics of Jesus and Christianity included ] in the second century and ] in the third.<ref name="Celsus">{{cite book|editor-last=Chadwick|editor-first= Henry |title=Contra Celsum| publisher=Cambridge University Press |year=1980| page= xxviii| url=http://books.google.com/?id=wsKLIV3TpOYC&printsec=frontcover#v=onepage&q&f=false|isbn=978-0-521-29576-5}}</ref><ref>{{cite book|first=J.|last= Stevenson |publisher=SPCK |title= A New Eusebius: Documents illustrating the history of the Church to AD 337|year=1987|editor-first= W. H. C.|editor-last= Frend| page= 257| isbn= 978-0-281-04268-5}}</ref> In the 19th century, ] was highly critical of Jesus, whose teachings he considered to be "anti-nature" in their treatment of topics such as sexuality. More contemporary notable critics of Jesus include ], ], ], and ].

Early ] included ] in the second century and ] in the third.<ref name="Celsus">{{cite book|editor-last=Chadwick|editor-first= Henry |title=Contra Celsum| publisher=Cambridge University Press |year=1980| page= xxviii| url=https://books.google.com/books?id=wsKLIV3TpOYC|isbn=978-0-521-29576-5}}</ref><ref>{{cite book|first=J.|last= Stevenson |publisher=SPCK |title= A New Eusebius: Documents illustrating the history of the Church to AD 337|year=1987|editor-first= W. H. C.|editor-last= Frend| page= 257| isbn= 978-0-281-04268-5}}</ref> In the 19th century, ] was highly critical of Jesus, whose teachings he considered to be "anti-nature" in their treatment of topics such as sexuality. More contemporary notable critics of Jesus include ], ], ], ], ], and ].


==Criticism by Jesus' contemporaries== ==Criticism by Jesus' contemporaries==
{{See also|Rejection of Jesus}}


===Pharisees and scribes=== ===Disobedience of Mosaic law===
{{See also|Abrogation of Old Covenant laws|Christian views on the Old Covenant|Criticism of Christianity#Selective interpretation}}


The ] and ] criticized Jesus and his disciples for not observing the Mosaic Law. They criticized his disciples for not washing their hands before eating. (The religious leaders engaged in ceremonial cleansing like washing up to the elbow and baptizing the cups and plates before eating food in them—{{bibleref2|Mark|7:1-23}}, {{bibleref2|Matthew|15:1-20}}.) Jesus is also criticized for eating with the publicans ({{bibleref2|Mark|2:15}}). The Pharisees also criticized Jesus' disciples for gathering grain on the Sabbath ({{bibleref2|Mark|2:23–3:6}}). The ] and ] criticized Jesus and his disciples for not observing Mosaic Law. They criticized his disciples for not washing their hands before eating. (The religious leaders engaged in ceremonial cleansing like washing up to the elbow and baptizing the cups and plates before eating food in them—Mark 7:1–23,<ref>{{bibleverse|Mark|7:1–23}}</ref> ]:1–20.)<ref>{{bibleverse|Matthew|15:1–20}}</ref> Jesus is also criticized for eating with the ]s (Mark 2:15).<ref>{{bibleverse|Mark|2:15}}</ref> The Pharisees also criticized Jesus' disciples for gathering grain on the Sabbath (Mark 2:23–3:6).<ref>{{bibleverse|Mark|2:23–3:6}}</ref>


There was some disagreement in the ] about the inclusion of Gentiles, including the status of the ] (called the Old Covenant by Christians) and whether Christians are still bound by it. ] believed that the ] had superseded the old, and that Christians were no longer bound by all parts of the latter. His views, called ], would become dominant in the following centuries, with most Christian denominations today believing that Jesus released his followers from the obligation to follow Mosaic Law in its entirety.
===Magic and exorcism===


===Claim to divine authority===
In the latter half of the first century and into the second century, Jewish and pagan opponents of Christianity argued that the miracles and exorcisms of Jesus and his followers were the result of magic.<ref>{{cite book |title=Jews and Christians: the parting of the ways, A.D. 70 to 135 : the second Durham-Tübingen Research Symposium on Earliest Christianity and Judaism |url=http://books.google.com/books?id=9zCh9SBb6Y8C&pg=PA102&dq=%22Criticism+of+Jesus%22+Pharisees&hl=en&ei=JI4FTsGfBuzXiALb8vHHDQ&sa=X&oi=book_result&ct=result&resnum=6&ved=0CEEQ6AEwBTgK#v=onepage&q=%22Criticism%20of%20Jesus%22%20Pharisees&f=false}}</ref>
{{see also|Christology#Person of Christ}}


Throughout the four ]s, Jesus is characterised by his claim to divine authority as Messiah, variously either entrusting his disciples to keep this status a secret (as in ]) or openly proclaiming (as in ]) his status and his mission. Only in the Gospel of John does Jesus emphatically claim divinity, and not just divine authority, through the seven statements of "]". In the gospel, it is this claim which leads to some of the Jews attempting to stone him, and their eventual handing Jesus over to Pilate for crucifixion on charges of blasphemy:
==Criticism in Judaism==
{{Main|Judaism's view of Jesus}}
{{see also|Jesus in the Talmud}}


{{blockquote|"We are not stoning You for any good work," said the Jews, "but for blasphemy, because You, who are a man, declare Yourself to be God."|] 10:33<ref>{{bibleverse|John|10:33}}</ref>}}
], including ], ], ], ], and ], rejects the idea of Jesus ], or a person of a Trinity, or a mediator to God. Judaism also holds that Jesus is not the ], arguing that he had not fulfilled the ] in the ] nor embodied the personal qualifications of the Messiah. According to Jewish tradition, there were no more prophets after ], who lived centuries before Jesus and delivered his prophesies about 420 BC/BCE.<ref>], "", Retrieved April 15, 2007; "", ]&nbsp;— ''Ask the Rabbi'', Retrieved April 15, 2007; "", ], Retrieved April 15, 2007</ref><ref>"The Hammer of God" Page 34 by Stephen Andrew Missick</ref> Thus Judaism is critical of Jesus' own claims and allusions about his Messiahship and his identification as the "son of God",<ref>{{cite book|last=Whitacre|first=Rodney A.|title=John (IVP New Testament Commentary)|date=2010|publisher=Ivp Academic|location=Downers Grove, Ill.|isbn=978-0830840045|chapter=John 7}}</ref> as presented in the New Testament.


Elsewhere in the gospels, Jesus makes multiple claims of divine authority, ability to cast out demons, authority to forgive sins, and that spiritual peace and salvation were to be found in the acceptance of his leadership. The claims caused controversy among the local Jewish community, as anyone making claims like these are false prophets per several verses in Deuteronomy. <ref><br><br>{{PD-notice}}</ref> <ref> <br><br> {{PD-notice}}</ref>
The '']'', an authoritative work of ], provides the last established consensus view of the Jewish community, in ''Hilkhot Melakhim'' 11:10–12 that Jesus is a "stumbling block" who makes "the majority of the world err to serve a divinity besides God".
{{quote|Even Jesus the Nazarene who imagined that he would be ] and was killed by the court, was already prophesied by ]. So that it was said, "And the members of the outlaws of your nation would be carried to make a (prophetic) vision stand. And they stumbled."{{Bibleref2c|Dan.|11:14}} Because, is there a greater stumbling-block than this one? So that all of the ]s spoke that the Messiah redeems Israel, and saves them, and gathers their banished ones, and strengthens their commandments. And this one caused (nations) to destroy Israel by sword, and to scatter their remnant, and to humiliate them, and to exchange the Torah, and to make the majority of the world err to serve a divinity besides God. However, the thoughts of the Creator of the world&nbsp;— there is no force in a human to attain them because our ways are not God's ways, and our thoughts not God's thoughts. And all these things of Jesus the Nazarene, and of (]) the ]ite who stood after him&nbsp;— there is no (purpose) but to straighten out the way for the King Messiah, and to restore all the world to serve God together. So that it is said, "Because then I will turn toward the nations (giving them) a clear lip, to call all of them in the name of God and to serve God (shoulder to shoulder as) one shoulder."{{Bibleref2c|Zeph.|3:9}} Look how all the world already becomes full of the things of the Messiah, and the things of the ], and the things of the commandments! And these things spread among the far islands and among the many nations uncircumcised of heart.<ref>", MechonMamre.org, Retrieved April 15, 2007</ref>}}


===Accusations of possession and madness===
==Slavery==
{{See also|Mental health of Jesus}}
] held the opinion that "Jesus, though he repeatedly denounced sin as a kind of moral slavery, said not a word against slavery as a social institution", and believes that the writers of the New Testament did not oppose slavery either.<ref name=Dulles>{{cite journal |url=http://www.firstthings.com/article/2007/01/development-or-reversal-37 |last=Cardinal Dulles |first=Avery |journal=First Things |title=Development or Reversal?}}</ref> In his paper published in ], Kevin Giles notes that Jesus often encountered slavery, "but not one word of criticism did the Lord utter against slavery." Giles points to this fact as being used as an argument that Jesus approved of slavery.<ref>Giles, Kevin. "The Biblical Argument for Slavery: Can the Bible Mislead? A Case Study in Hermeneutics." Evangelical Quarterly 66 (1994): p. 10 http://www.biblicalstudies.org.uk/pdf/eq/1994-1_003.pdf</ref>


Jesus' family and contemporaries regarded him as ], ], or insane.<ref name="SN" /><ref>{{cite book |last=Hirsch |first=William |title=Religion and Civilization: The Conclusions of a Psychiatrist |publisher=The Truth Seeker Company |location=New York |date=1912 |page= |lccn=12002696 |oclc=39864035 |ol=OL20516240M |url-access=registration |url=https://archive.org/details/religionandcivi00hirsgoog |quote=That the other members of his own family considered him insane, is said quite plainly, for the openly declare, "He is beside himself."}}</ref><ref>{{cite book |last=Kasmar |first=Gene |title=All the obscenities in the Bible |publisher=Kas-mark Pub. Co. |location=Brooklyn Center, MN |date=1995 |page=157 |isbn=978-0-9645-9950-5 |quote=He was thought to be insane by his own family and neighbors in 'when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself{{nbsp}} (Mark 3:21–22 – The Greek ''existemi'' translated beside himself, actually means insane and witless), The Greek word ''ho para'' translated friends, also means family.}}</ref>
==Criticism by source==


{{quote|And when his family heard it, they went out to seize him, for people were saying, "He is beside himself". And the scribes who came down from Jerusalem said, "He is possessed by ], and by the prince of demons he casts out the demons".|Mark 3:21–22, ]<ref>{{bibleverse|Mark|3:21–22|RSV}}</ref>}}
===Celsus===
{{main|Celsus}}


The accusation contained in the ] is more literal:
], 2nd-century Greek philosopher and opponent of Early Christianity, mounts a wide criticism against Jesus as the founder of the Christian ].<ref name="Celsus" /> He discounts or disparages Jesus' ancestry, conception, birth, childhood, ministry, death, ], and continuing influence. According to Celsus, Jesus' ancestors came from a Jewish village. His mother was a poor country girl who earned her living by spinning cloth. He worked his ] by sorcery and was a small, homely man. This Rabbi Jesus kept all Jewish customs, including sacrifice at the ]. He gathered only a few followers and taught them his worst habits, including begging for money. These ], amounting to "ten boatmen and a couple of tax collectors" were not respectable. The ] came from a hysterical female, and belief in the resurrection was the result of Jesus' sorcery and the crazed thinking of his followers, all for the purpose of impressing others and increasing the chance for others to become beggars.<ref>Robert E. Van Voorst, ''Jesus outside the New Testament'', Wm. B. Eerdmans Publishing, 2000. pp 65-66</ref><ref name="Raymond Edward Brown 1978. pp 261-262">Raymond Edward Brown, ''Mary in the New Testament'', Paulist Press, 1978. pp 261-262</ref>


{{quote|There was again a division among the Jews because of these words. Many of them said, "He has a demon, and he is mad; why listen to him?"|John 10:19–20, RSV<ref>{{bibleverse|John|10:19–20|RSV}}</ref>}}
Celsus stated that Jesus was the bastard child of the Roman soldier ] or Pantera.<ref></ref> These charges of illegitimacy are the earliest datable statement of the Jewish charge that Jesus was conceived as the result of adultery (see ]) and that his true father was a Roman soldier named Panthera. Panthera was a common name among Roman soldiers of that period. The name has ] to the Greek adjective ''parthenos'', meaning "virgin".<ref name="James D. Tabor 2006. p 64">James D. Tabor, ''The Jesus Dynasty: The Hidden History of Jesus, His Royal Family, and the Birth of Christianity'', Simon and Schuster, 2006. p 64</ref><ref>Robert E. Van Voorst,''Jesus outside the New Testament'', Wm. B. Eerdmans Publishing, 2000. pp 67-68</ref> The tomb of a Roman soldier named ], found in ], Germany, is taken by some scholars<ref>James Tabor, ''The Jesus Dynasty'' (2006), pages. 64-72</ref> as the Pantera named by Celsus.


===Miracles and exorcisms performed by magic===
According to Celsus, Jesus had no standing in the ] prophecies and talk of his resurrection was foolishness.<ref name="Raymond Edward Brown 1978. pp 261-262"/>


In the latter half of the first century and into the second century, Jewish and pagan opponents of Christianity argued that the miracles and exorcisms of Jesus and his followers were the result of ], which was associated with ] and the ].<ref>{{cite book |title=Jews and Christians: the parting of the ways, A.D. 70 to 135: the second Durham-Tübingen Research Symposium on Earliest Christianity and Judaism |url=https://books.google.com/books?id=9zCh9SBb6Y8C&q=%22Criticism+of+Jesus%22+Pharisees&pg=PA102|isbn=9780802844989|last1=Dunn|first1=James D. G.|date=1999-04-07| publisher=Wm. B. Eerdmans }}</ref>
===Porphyry of Tyre===
{{main|Porphyry (philosopher)}}


==Later criticism==
The ] philosopher Porphyry of Tyre (c. 232–c. 304) authored the 15 volume treatise ''Against the Christians'', proscribed by the Emperors ] and ], of which only fragments now survive and were collected by ]. Selected fragments were published in English translation by J. Stevenson in 1957, of which the following is one example:


===Criticism of Jesus' mental health===
:<blockquote>Even supposing some Greeks are so foolish as to think that the gods dwell in the statues, even that would be a much purer concept (of religion) than to admit that the Divine Power should descend into the womb of the Virgin Mary, that it became an embryo, and after birth was wrapped in rags, soiled with blood and bile, and even worse.<ref>J. Stevenson, ''A New Eusebius: Documents illustrating the history of the Church to AD 337'' (Society For Promoting Christian Knowledge, 1957; New Edition, revised by ], page 257, 1987). ISBN 0-281-04268-3</ref><ref>Dominic Janes, ''Romans and Christians'', page 51 (Tempus, 2002). ISBN 978-0752419541</ref></blockquote>


{{main|Mental health of Jesus}}
===Friedrich Nietzsche===
]
], nineteenth century philosopher, has many criticisms of Jesus and Christianity, even going so far as to style himself as '']''. In '']'', and '']'' for example, Nietzsche accuses the Church's and Jesus' teachings as being anti-natural in their treatment of passions, in particularly sexuality: "There it is said, for example, with particular reference to sexuality: 'If thy eye offend thee, pluck it out.' Fortunately, no Christian acts in accordance with this precept<ref>Friedrich Nietzsche, 1895, Twilight of the Idols, Morality as Anti-nature, 1.</ref>... the Christian who follows that advice and believes he has killed his sensuality is deceiving himself: it lives on in an uncanny vampire form and torments in repulsive disguises."<ref>Friedrich Nietzsche, 1878, Human all too Human: A Book for Free Spirits, The Wanderer and His Shado, aphorism 83.</ref> Nietzsche does explicitly consider Jesus as a mortal, and furthermore as ultimately misguided, the antithesis of a true hero, whom he posits with his concept of a ] hero.


A number of writers, including ],<ref name="SN">{{cite magazine |last=Havis |first=Don |title=An Inquiry into the Mental Health of Jesus: Was He Crazy? |magazine=Secular Nation |publisher=] |location=Minneapolis |date=April–June 2001 |url=http://sfatheists.blogspot.com/2003/07/inquiry-into-mental-health-of-jesus.html |access-date=March 29, 2020 |issn=1530-308X}}</ref> ],<ref>{{cite book |last=Washburn |first=Lemuel K. |title=Was Jesus insane? |publisher=The Truth Seeker Company |location=New York |year=1889 |page=20}}</ref> ],<ref>{{cite journal |last=Panizza |first=Oskar |title=Christus in psicho-patologischer Beleuchtung |journal=Zürcher Diskuszjonen |volume=5 |issue=1 |date=1898|language=de |pages=1–8 |oclc=782007054}}</ref><ref>{{cite book |last=Düsterberg |first=Rolf |title=Die gedrukte Freiheit: Oskar Panizza und die Zürcher Diskussjonen |location=Frankfurt am Main |publisher=P. Lang |year=1988 |series=Europäische Hochschulschriften; Reihe 1, Deutsche Sprache und Literatur; 1098 |language=de |pages=40–91 |isbn=3-8204-0288-8}}</ref><ref>{{cite book |last=Müller |first=Jürgen |title=Oskar Panizza: Versuch einer immamenten Interpretation |location=Würzburg |year=1990 |language=de |pages=248–256 |oclc=923572143}}</ref> ], and Friedrich Nietzsche,<ref>Nietzsche, Friedrich, ''The Antichrist'', § 31, 32.</ref> have questioned Jesus' sanity by claiming he was insane for believing he was God and/or the messiah. ] and ] Georg Lomer,<ref>{{Cite book |last=Lomer |first=Georg |title=Jesus Christus vom Standtpunkte des Psychiaters |trans-title=Jesus Christ from the Standpoint of a Psychiatrist |publisher=Handels-Druckerei |location=Bamberg |year=1905 |page=90 |oclc=31247627}}</ref> ],<ref>{{cite journal |last=Gettis |first=Alan |title=The Jesus delusion: A theoretical and phenomenological look |journal=] |publisher=] |volume=26 |issue=2 |date=June 1987 |pages=131–136 |doi=10.1007/BF01533683 |issn=0022-4197 |jstor=27505915 |oclc=4643399839 |pmid=24301876 |s2cid=29415793 }}</ref> William Hirsch,<ref>{{cite book |last=Hirsch |first=William |title=Religion and civilization; the conclusions of a psychiatrist |publisher=The Truth Seeker Company |location=New York |date=1912 |lccn=12002696 |oclc=39864035 |ol=OL20516240M |url-access=registration |url=https://archive.org/details/religionandcivi00hirsgoog }}</ref> Georges Berguer,<ref>{{cite book |last=Berguer |first=Georges |title=Quelques traits de la vie de Jésus: au point de vue psychologique et psychanalytique |language=fr |publisher=Edition Atar |location=Genève–Paris |date=1920 |oclc=417009760 }}</ref><ref>{{cite book |last=Berguer |first=Georges |translator-last1=Brooks |translator-first1=Eleanor Stimson |translator-last2=Brooks |translator-first2=Van Wyck |year=1923 |title=Some aspects of the life of Jesus from the psychological and psycho-analytic point of view |location=New York |publisher=] |lccn=23012901 |oclc=2628145 |ol=OL6656731M |url-access=registration |url=https://archive.org/details/someaspectsoflif00berg }}</ref> Y. V. Mints,<ref>{{cite book |first1=Irina |last1=Sirotkina |title=Diagnosing Literary Genius: A Cultural History of Psychiatry in Russia, 1880—1930 |url=https://books.google.com/books?id=Bj8KdVS1lGEC&pg=PT169 |date=2002 |publisher=Johns Hopkins University Press |location = Baltimore, Md |isbn=978-0-8018-7689-9 |page=169}}</ref><ref>{{cite book |first1=Я. В. |title=Клинический архив гениальности и одарённости (эвропатологии) |last1=Минц |chapter=Иисус Христос — как тип душевнобольного |trans-chapter=Jesus Christ: A Sample of Mentally Ill |location=Leningrad |volume=3 |issue=3 |language=ru |date=1927 |pages=243–252}}</ref> ],<ref>{{cite book |last=Witwicki |first=Władysław |title=Dobra Nowina według Mateusza i Marka |trans-title=The Good News according to Matthew and Mark |publisher=Państwowe Wydawnictwo Naukowe |location=Warszawa |year=1958 |language=pl |oclc=681830910 }}</ref><ref>{{Cite journal |last=Citlak |first=Amadeusz |title=Psychobiography of Jesus Christ in view of Władysław Witwicki's theory of cratism |url=https://ojs.tnkul.pl/index.php/jpepsi/article/view/769/764 |journal=Journal for Perspectives of Economic Political and Social Integration |publisher=Scientific Society KUL |volume=21 |issue=1–2 |year=2015 |pages=155–184 |doi=10.2478/pepsi-2015-0007 |s2cid=151801662 |issn=2300-0945 |oclc=998362074 |access-date=2022-09-21 |doi-access=free }}</ref> ],<ref>{{cite journal |last = Sargant |first = William |title = The movement in psychiatry away from the philosophical |journal = ] |page = 14 |date = 22 August 1974 |issn = 0140-0460 |quote = Perhaps, even earlier, Jesus Christ might simply have returned to his carpentry following the use of modern treatments. }}</ref> ],<ref>{{cite web |url = https://www.independent.co.uk/life-style/health-and-families/health-news/health-a-madman-can-look-a-lot-like-a-messiah-there-is-no-easy-way-for-cult-followers-to-tell-if-1457692.html |title = Health: A madman can look a lot like a messiah: There is no easy way for cult followers to tell if their leader is sane, says Raj Persaud |website = The Independent |access-date = 2020-03-29 |last = Persaud |first = Raj |date = 27 April 1993 |quote = Two thousand years ago Jesus received a crown of thorns. Today the Messianic have electro-convulsive therapy.}}</ref> and ],<ref>{{cite book |last=Storr |first=Anthony |title=Feet of Clay; Saints, Sinners, and Madmen: A Study of Gurus |publisher=Free Press Paperbacks |location=New York |year=1997 |pages=142–147 |isbn=0-684-83495-2}}</ref><ref>{{Cite news |url=https://www.telegraph.co.uk/news/obituaries/1327262/Anthony-Storr.html |title=Obituary: Anthony Storr |website=]|date=2001-03-21|access-date=2020-03-29}}</ref><ref>{{Cite book |url=https://www.storytel.com/sg/en/books/607352-Feet-Of-Clay-The-Power-and-Charisma-of-Gurus |title=Feet Of Clay: The Power and Charisma of Gurus |website=Storytel |date=2015-05-19 |isbn=9781501122088 |last1=Storr |first1=Anthony |publisher=Simon and Schuster |archive-url=https://web.archive.org/web/20221227181000/https://www.storytel.com/sg/en/books/feet-of-clay-the-power-and-charisma-of-gurus-303409 |archive-date=2022-12-27 }}</ref> have said Jesus suffered from ] and paranoia.<ref>{{cite book |last=Schweitzer |first=Albert |translator-last=Joy |translator-first=Charles R. |title=The Psychiatric Study of Jesus: Exposition and Criticism |publisher=Beacon Press |location=Boston |year=1948 |lccn=48006488 |oclc=614572512 |ol=OL6030284M |url-access=registration |url=https://archive.org/details/psychiatricstudy00schw }}</ref><ref>{{cite book |last=Bundy |first=Walter E. |title=The Psychic Health of Jesus |publisher=The Macmillan Company |location=New York |year=1922 |lccn=22005555 |oclc = 644667928 |ol=OL25583375M |url-access=registration |url=https://archive.org/details/psychichealthofj00bund }}</ref><ref name="SN"/>
However Nietzsche did not demur of ], saying he was the "only one true Christian". He presented a Christ whose own inner life consisted of "blessedness in peace, in gentleness, in the ''inability'' for enmity". There is much criticism by Nietzsche of the organized institution of Christianity and its class of priests. Christ's evangelism consisted of the good news that the kingdom of God is within you.<ref name="A34">''The Antichrist'', § 34</ref> "What are the 'glad tidings'? True life, eternal life is found—it is not promised, it is here, it is ''within you'': as life lived in love.... 'Sin', every kind of distancing relationship between God and man, is abolished - ''precisely this is the 'glad tidings'.'' The 'glad tidings' are precisely that there are no more opposites...."


===Criticism of Jesus' teachings===
===Bertrand Russell===

]
====Slavery====
In the 1927 essay '']'', ] pointed to parts of the gospel where Jesus is saying that his second coming will occur in the lifetime of some of his listeners ({{bibleref2|Luke|9:27}}). He concludes from this that Jesus' prediction was incorrect and thus that Jesus was "not so wise as some other people have been, and He was certainly not superlatively wise".<ref>Russel, Bertrand (1927). ''Why I am not a Christian'' in "Why I am Not a Christian: And Other Essays on Religion and Related Subjects," 2004, Routledge Classics, p.13.</ref>

{{See also | Christian views on slavery#New Testament}}

] held the opinion that "Jesus, though he repeatedly denounced sin as a kind of moral slavery, said not a word against slavery as a social institution", and believes that the writers of the New Testament did not oppose slavery either.<ref name=Dulles>{{cite journal |url=http://www.firstthings.com/article/2007/01/development-or-reversal-37 |last=Cardinal Dulles |first=Avery |journal=First Things |title=Development or Reversal? |archive-url=https://web.archive.org/web/20100731064009/http://www.firstthings.com/article/2007/01/development-or-reversal-37 |archive-date=2010-07-31 }}</ref> In his paper published in '']'', ] notes that Jesus often encountered slavery, "but not one word of criticism did the Lord utter against slavery." Giles points to this fact as being used as an argument that Jesus approved of slavery.<ref name="Giles">]. "The Biblical Argument for Slavery: Can the Bible Mislead? A Case Study in Hermeneutics." Evangelical Quarterly 66 (1994): p. 10 http://www.biblicalstudies.org.uk/pdf/eq/1994-1_003.pdf</ref> In certain major non-English translations,{{Attribution needed|date=September 2016}} the first statement in the first sermon of Jesus (Luke 4:18),<ref>{{Cite web|url=https://biblehub.com/luke/4-18.htm|title = Luke 4:18 "The Spirit of the Lord is on Me, because He has anointed Me to preach good news to the poor. He has sent Me to proclaim liberty to the captives and recovery of sight to the blind, to release the oppressed}}</ref> is a call to free the slaves: "The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the slaves from war,...." (see Cornilescu translation).

====Sexuality and humility====

]
], a 19th-century philosopher, has many criticisms of Jesus and Christianity, even going so far as to style himself as '']''. In '']'', and '']'' for example, Nietzsche accuses the Church's and Jesus' teachings as being anti-natural in their treatment of passions, in particular sexuality: "There it is said, for example, with particular reference to sexuality: 'If thy eye offend thee, pluck it out.' Fortunately, no Christian acts in accordance with this precept...<ref>Friedrich Nietzsche, 1895, Twilight of the Idols, Morality as Anti-nature, 1.</ref> the Christian who follows that advice and believes he has killed his sensuality is deceiving himself: it lives on in an uncanny vampire form and torments in repulsive disguises."<ref>Friedrich Nietzsche, 1878, Human all too Human: A Book for Free Spirits, The Wanderer and His Shado, aphorism 83.</ref> Nietzsche does explicitly consider Jesus as a mortal, and furthermore as ultimately misguided, the antithesis of a true hero, whom he posits with his concept of a ] hero. Nietzsche was repulsed by Jesus' elevation of the lowly: "Everything pitiful, everything suffering from itself, everything tormented by base feelings, the whole ghetto-world of the soul suddenly on top!"<ref>{{Cite web | url=http://centretruths.co.uk/fahdtu/THE%20ANTICHRIST.htm | title=The Antichrist}}</ref>

However Nietzsche did not demur of Jesus, saying he was the "only one true Christian". He presented a Christ whose own inner life consisted of "blessedness in peace, in gentleness, in the ''inability'' for enmity". There is much criticism by Nietzsche of the organized institution of Christianity and its class of priests. Christ's evangelism consisted of the good news that the kingdom of God is within you.<ref name="A34">''The Antichrist'', § 34</ref> "What are the 'glad tidings'? True life, eternal life is found—it is not promised, it is here, it is ''within you'': as life lived in love.... 'Sin', every kind of distancing relationship between God and man, is abolished - ''precisely this is the 'glad tidings'.'' The 'glad tidings' are precisely that there are no more opposites...."

====Ignorance and anger====
{{More citations needed section|date=March 2024}}
], a 19th-century philosopher and the founder of ], in his book '']'', criticized Christianity and described Jesus as a "great thing in a country of uneducated savages":
<blockquote>All Christian missionaries say that Jesus was a very calm and peace-loving person. But in reality he was a hot-tempered person destitute of knowledge and who behaved like a wild savage. This shows that Jesus was neither the son of God, nor had he any miraculous powers. He did not possess the power to forgive sins. The righteous people do not stand in need of any mediator like Jesus. Jesus came to spread discord which is going on everywhere in the world. Therefore, it is evident that the hoax of Christ's being the Son of God, the knower of the past and the future, the forgiver of sin, has been set up falsely by his disciples. In reality, he was a very ordinary ignorant man, neither learned nor a yogi.<ref>"Hindu Nationalists of Modern India" by Jose Kuruvachira, p. 20</ref></blockquote>

Saraswati asserted that Jesus was not an enlightened man either, and that if Jesus was a son of God, God would have saved him at the time of his death, and he would not have suffered from severe mental and physical pain at last moments.{{cn|date=July 2024}}

Noting that the Bible writes that women held the feet of Jesus and worshiped him, he questions:
<blockquote>Was it the same body which had been buried? Now that body had been buried for three days, we should like to know why did it not decompose?{{cn|date=July 2024}}</blockquote>

====Unfulfilled predictions of the second coming====

In the 1927 essay '']'', ] pointed to parts of the gospel where Jesus could be interpreted as saying that his second coming would occur in the lifetime of some of his listeners ({{bibleref2|Luke|9:27}}). He concludes from this that Jesus' prediction was incorrect and thus that Jesus was "not so wise as some other people have been, and He was certainly not superlatively wise".<ref>Russel, Bertrand (1927). ''Why I am not a Christian'' in "Why I am Not a Christian: And Other Essays on Religion and Related Subjects," 2004, Routledge Classics, p.13.</ref>

Russell also expresses doubt over the ] and questions the morality of religion: "I say quite deliberately that the Christian religion, as organized in its churches, has been and still is the principal enemy of moral progress in the world."<ref name="why">{{cite web
|last=Russell
|first=Bertrand
|url=http://www.positiveatheism.org/hist/russell0.htm
|title=''Why I Am Not a Christian''
|access-date=2007-04-20
|archive-url=https://web.archive.org/web/20061119081311/http://www.positiveatheism.org/hist/russell0.htm
|archive-date=2006-11-19
}}</ref>

====Proscribing virtue and prohibiting vice====

Novelist and philosopher ] denounced the ] recipe that Jesus passed down to his pupils, and with it the idea of ]. She thought that even Christians, who think of Jesus in the highest possible terms, should feel outraged by the notion of sacrificing virtue to vice.<ref>
{{cite magazine
| author = Alvin Toffler
| author-link = Alvin Toffler
| date = March 1964
| title = Playboy Interview: Ayn Rand
| url = https://www.playboy.com/articles/playboy-interview-ayn-rand
| magazine = Playboy
| archive-url = https://web.archive.org/web/20160111184301/http://www.playboy.com/articles/playboy-interview-ayn-rand
| archive-date = 11 January 2016
| access-date = 18 June 2016
}}</ref> Not surprisingly, her understanding of love as a consequence of the rational mind looking after embodied values considers the ideas Jesus is most famous for as immoral. Consider the following excerpt from a 1959 interview conducted by ]:
<blockquote>Wallace: Christ, every important moral leader in man's history, has taught us that we should love one another. Why then is this kind of love in your mind immoral?<br />
Rand: It is immoral if it is a love placed above oneself. It is more than immoral, it's impossible. Because when you are asked to love everybody indiscriminately. That is to love people without any standard. To love them regardless of whether they have any value or virtue, you are asked to love nobody.<ref>
{{cite interview
| subject = Ayn Rand
| interviewer = Mike Wallace
| title = The Mike Wallace Interview of Ayn Rand
| url = https://glamour-and-discourse.blogspot.mx/p/mike-wallace-interviews-ayn-rand.html
| year = 1959
}}</ref></blockquote>

Notwithstanding disagreements over the value of faith and the existence of an afterlife, Rand saw Jesus' insistence on procuring the eternal happiness of individuals as confirmation of the moral confusion and inconsistency in which much of religious ethics operates, including Christian altruism.<ref>
{{cite book
| author1 = Dustin J. Byrd
| title = A Critique of Ayn Rand's Philosophy of Religion: The Gospel According to John Galt
| date = 2015
| publisher = Lexington Books
| isbn = 9780739190340
| page = 33
| url = https://books.google.com/books?id=LkigCgAAQBAJ&pg=PA33
| access-date = 18 June 2017
}}</ref>

In '']'', Rand further derides the Christian doctrine of original sin for its conspicuous immorality. "The evils for which they damn him are reason, morality, creativeness, joy—all the cardinal values of his existence. It is not his vices that their myth of man's fall is designed to explain and condemn. They call it a morality of mercy and a doctrine of love for man." Rand then proceeds to charge religious leaders with fostering a death cult: "No, they say, they do not preach that man is evil, the evil is only that alien object: his body. No, they say, they do not wish to kill him, they only wish to make him lose his body."<ref>
{{cite book
| author1 = Ayn Rand
| author-link1 = Ayn Rand
| title = For the New Intellectual
| date = 1961
| publisher = Random House
| isbn = 978-0-451-16308-0
| page =
| title-link = For the New Intellectual
}}</ref>

==== Foundation of Western imperialism and the Holocaust ====

Historian and ] activist ] accused Jesus of being the intellectual author behind Western ] and ].<ref>{{cite book
|title=The Blackwell Companion to Jesus
|page=285
|first=Delbert
|last=Burkett}}</ref>
Goel further writes that Jesus "is no more than an artifice for legitimizing wanton imperialist aggression. He does not symbolize spiritual power or moral uprightness."<ref>{{cite book
|title=Freedom to build, not destroy: attacks on Christians and their institutions
|page=66
|first=Sarto
|last=Esteves
|year=2002
|publisher=Media House}}</ref>

{{see also|Antisemitism and the New Testament}}

He made his case based on the gospels, which he thought cast too dark a shadow on unconverted Jews (see for instance {{Bibleref2|John|8:38-47||John 8:38-47}}). From there he drew parallels between Jesus and ], the latter of whom was, in Goel's words, the first to "completely grasp the verdict passed on the Jews by the Jesus of the gospels".<ref name="artifice-for-aggression">{{cite book
| author1 = Sita Ram Goel
| author-link1 = Sita Ram Goel
| title = Jesus Christ: An Artifice for Aggression
| date = 1994
}}</ref>

Ram Goel also ridiculed what he termed "the cult of the disentangled Christ", whereby Christian revisionism attempts to salvage the figure of Jesus from the atrocious historical outcomes which he inspired—and only from the bad ones—as though missionary proselytism and Western expansionism were to be perceived in the separate as mere coincidences.<ref name="artifice-for-aggression"/>

====Eternal punishment of hell====
{{Main|Problem of Hell}}
{{See also|God Is Not Great}}

The famous American humorist ] would write in his long suppressed '']'':

:<blockquote>Now here is a curious thing. It is believed by everybody that while was in heaven he was stern, hard, resentful, jealous, and cruel; but that when he came down to earth and assumed the name Jesus Christ, he became the opposite of what he was before: that is to say, he became sweet, and gentle, merciful, forgiving, and all harshness disappeared from his nature and a deep and yearning love for his poor human children took its place. Whereas it was as Jesus Christ that he devised hell and proclaimed it! Which is to say, that as the meek and gentle Savior he was a thousand billion times crueler than ever he was in the Old Testament—oh, incomparably more atrocious than ever he was when he was at the very worst in those old days!<ref>{{Cite web|url=https://www.sacred-texts.com/aor/twain/letearth.htm|title=Letters from the Earth}}</ref></blockquote>

]

Author and journalist ], one of the leading exponents in the "]" movement, was extremely critical of Jesus, Christianity and any religion in general. Regarding ], Hitchens wrote:
<blockquote>The god of Moses would call for other tribes, including his favorite one, to suffer massacre and plague and even extirpation, but when the grave closed over his victims he was essentially finished with them unless he remembered to curse their succeeding progeny. Not until the advent of the Prince of Peace do we hear of the ghastly idea of further punishing and torturing the dead.<ref>], '']'', (2007) pages: 175–176</ref></blockquote>

Hitchens also felt that a divine Jesus would be the more morally problematic by virtue of the ], asking:
<blockquote>If Jesus could heal a blind person he happened to meet, then why not heal blindness?<ref>], '']'', (2007) page: 3</ref></blockquote>

Though Russell believed Jesus 'had a very high degree of moral goodness', he also felt there were some notable flaws in his character.<ref>{{cite web|last1=Russell|first1=Bertrand|title=Why I am Not a Christian|url=http://www2.fiu.edu/~sabar/enc3311/Why%20I%20Am%20Not%20A%20Christian%20-%20Bertrand%20Russell.pdf|website=www2fiu.edu|access-date=February 9, 2017|ref=page 2|archive-date=April 2, 2017|archive-url=https://web.archive.org/web/20170402123610/http://www2.fiu.edu/~sabar/enc3311/Why%20I%20Am%20Not%20A%20Christian%20-%20Bertrand%20Russell.pdf}}</ref> In his essay he wrote:
:<blockquote>There is one very serious defect to my mind in Christ's moral character, and that is that He believed in hell. I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment. Christ certainly as depicted in the Gospels did believe in everlasting punishment, and one does find repeatedly a vindictive fury against those people who would not listen to His preaching—an attitude which is not uncommon with preachers, but which does somewhat detract from superlative excellence. You do not, for instance find that attitude in Socrates. You find him quite bland and urbane toward the people who would not listen to him; and it is, to my mind, far more worthy of a sage to take that line than to take the line of indignation.<ref> By Russell</ref></blockquote>

====Attitude towards non-believers====

], author of '']'', has expressed ambivalent views on Jesus' teachings. He argues that while Jesus may have been an insightful spiritual master of compassion at times, he also taught his followers to fulfill the 'barbaric' ], and gave his followers specifics on how to execute heretics. To Harris, Jesus' unresolved frustration and hatred of non-Christians runs contrary to the imagination of contemporary religious moderates, and actually lends honesty to more fundamentalist interpretations of salvation and hell. He wrote:

:<blockquote>In addition to demanding that we fulfill every "jot" and "tittle" of Old Testament Law, Jesus seems to have suggested, in John 15:6, further refinements to the practice of killing heretics and unbelievers: "If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." Whether we want to interpret Jesus metaphorically is, of course, our business. The problem with scripture, however, is that many of its possible interpretations (including most of the literal ones) can be used to justify atrocities in defense of the faith.<ref>], '']'', (2004) page 83</ref></blockquote>

To the same end of exposing Jesus in relation to the doctrine of hell, Harris quotes Luke's version of the ],<ref>Archived at {{cbignore}} and the {{cbignore}}: {{cite web| url = https://www.youtube.com/watch?v=82YIluFmdbs| title = Sam Harris Religious Moderates problem with believing in a immoral god | website=]| date = 21 June 2009 }}{{cbignore}}</ref> which ends with the nobleman character saying:

:<blockquote>But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.<ref>]</ref></blockquote>

Which is taken to be a self-portrait of Jesus and his own eschatological views.<ref name=Finley>Finley, Tom. ''The Parable of the Talents and the Parable of the Minas (Matt. 25:14-30 and Lk. 19:11-27)''. Online: {{cite web |url=http://seekersofchrist.org/talents/talents.pdf |title=Archived copy |access-date=2015-04-17 |archive-url=https://web.archive.org/web/20160222185449/http://www.seekersofchrist.org/TALENTS/talents.pdf |archive-date=2016-02-22 }}</ref><ref name="Hultgren">Arland J. Hultgren, '''', Eerdmans Publishing, 2002, {{ISBN|0-8028-6077-X}}, pp. 271-281.</ref>

====Ethical teachings in light of modern ethical standards====

] is perhaps the first openly atheist biblical scholar to write a systematic critique of the ethics of Jesus in his book, ''The Bad Jesus: The Ethics of New Testament Ethics''. Koowon Kim, an associate professor in the Old Testament at Reformed Graduate University in South Korea remarks in his review of ''The Bad Jesus'': "Whether or not one agrees with the author's conclusions, this book is the first systematic challenge to New Testament ethics by an atheist scholar firmly grounded in the Hebrew Bible and its ancient Near Eastern context and well-versed in New Testament and Early Christianity."<ref>{{Cite journal |title=The Bad Jesus: The Ethics of New Testament Ethics by Hector Avalos |journal=Relegere |last1=Kim |first1=Koowon|year=2017 |volume=6 |issue=2 |page=283 |doi=10.11157/rsrr6-2-749| doi-access=free}}</ref>

In a review in ''Biblical Theology Bulletin'', Sarah Rollens, a New Testament scholar at Rhodes College, remarks: "Hector Avalos aims not only to convince us that many portrayals of Jesus based on New Testament texts are morally or ethically problematic, but also to demonstrate how scholars have engaged in questionable distortions to minimize, explain away, or otherwise ignore any textual evidence that might not comport with modern ethical standards."<ref>{{cite journal|author=Rollens, Sarah |title=Book Review: The Bad Jesus: The Ethics of New Testament Ethics |journal=Biblical Theology Bulletin |volume=47 |issue=2 |year=2017 |pages=127–128 |doi=10.1177/0146107917697910h|s2cid=171576006 }}</ref>

===Criticism of Jesus' life===

====Historicity====
While most scholars agree that the ] and the ] really happened,<ref name=Verhoof39>''Jesus of Nazareth'' by Paul Verhoeven (2010) {{ISBN|1-58322-905-1}} p. 39</ref> they do not agree on the ]. ] said Jesus' miracles were myths.<ref name=Fami81>''Familiar Stranger: An Introduction to Jesus of Nazareth'' by Michael J. McClymond, Eerdmans 2004 {{ISBN|0802826806}} page 82</ref> ] and ] both said that Jesus' ] was a Christian invention.<ref>''Mark as Story: Retrospect and Prospect'' by Kelly R. Iverson, Christopher W., Skinner, Society of Biblical Literature 2011) {{ISBN|1589835484}} p. 183</ref> ] believed Jesus' claims to divinity and his humble beginnings were two different accounts.<ref>{{cite book|last=Kalthoff|first=Albert|author-link=Albert Kalthoff|title=The Rise of Christianity|chapter-url=https://books.google.com/books?id=YXIAAAAAMAAJ&pg=PA28|year=1907|publisher=Watts|page=28|chapter=Was There An Historical Jesus?}}</ref> ] said Jesus did not exist at all, but was simply a myth invented by a cult.<ref>{{cite book|last=Case|first=Shirley Jackson|title=The Historicity of Jesus: A Criticism of the Contention that Jesus Never Lived, a Statement of the Evidence for His Existence, an Estimate of His Relation to Christianity|url=https://archive.org/details/cu31924029312075|year=1912|publisher=University of Chicago Press|page=}}</ref><ref>{{cite book|last=Weaver|first=Walter P.|title=The Historical Jesus in the Twentieth Century: 1900-1950|url=https://books.google.com/books?id=1CZbuFBdAMUC&pg=PA69|date=1 July 1999|publisher=A&C Black|isbn=978-1-56338-280-2|page=69|quote=Case then provided some of the history of the problem, noting the contributions of the French in Charles Dupuis and Constantin Volney (end of eighteenth century), Karl Bahrdt and Karl Venturini in Germany, Charles Hennell in England, as well as the influence of D. F. Strauss and Bruno Bauer. He then listed the main opponents in Germany (Arthur Drews, Albert Kalthoff, Peter Jensen, Samuel Lublinski), in England (J. M. Robertson, G. R. S. Mead, Thomas Whittaker), in Holland (Gerardus J. P. J. Bolland), in France (Charles Virolleaud), Italy (Emilio Bossi), Poland (Andrzej Niemojewski), and America (W. B. Smith).}}</ref><ref>{{cite book|last=Barnes|first=Harry Elmer|author-link=Harry Elmer Barnes|title=The Twilight of Christianity|url=https://books.google.com/books?id=WeAAAAAAMAAJ|year=1929|publisher=Vanguard Press|location=New York|pages=390–391|quote=Among the more eminent scholars and critics who have contended that Jesus was not an actual historical figure we mention Bruno Bauer, Kaithoff, Drews, Stendel, Felder, Deye, Jensen, Lublinski, Bolland, Van der Berg, Virolleaud, Couchoud, Massey, Bossi, Niemojewski, Brandes, Robertson, Mead, Whittaker, Carpenter and W. B. Smith.}}</ref>

====Incarnation====

The ] philosopher ] (c. 232–c. 304) authored the 15 volume treatise ''Against the Christians'', proscribed by the Emperors ] and ], of which only fragments now survive and were collected by ]. Selected fragments were published in English translation by J. Stevenson in 1957, of which the following is one example:

:<blockquote>Even supposing some Greeks are so foolish as to think that the gods dwell in the statues, even that would be a much purer concept (of religion) than to admit that the Divine Power should descend into the womb of the Virgin Mary, that it became an embryo, and after birth was wrapped in rags, soiled with blood and bile, and even worse.<ref>J. Stevenson, ''A New Eusebius: Documents illustrating the history of the Church to AD 337'' (Society For Promoting Christian Knowledge, 1957; New Edition, revised by ], page 257, 1987). {{ISBN|0-281-04268-3}}</ref><ref>Dominic Janes, ''Romans and Christians'', page 51 (Tempus, 2002). {{ISBN|978-0752419541}}</ref></blockquote>

====Gospel accounts of Jesus' life====

{{main|Celsus}}

], 2nd-century Greek philosopher and opponent of Early Christianity, mounts a wide criticism against Jesus as the founder of the Christian ].<ref name="Celsus" /> He discounts or disparages Jesus' ancestry, conception, birth, childhood, ministry, death, ], and continuing influence. According to Celsus, Jesus' ancestors came from a Jewish village. His mother was a poor country girl who earned her living by spinning cloth. He worked his ] by sorcery and was a small, homely man. This Rabbi Jesus kept all Jewish customs, including sacrifice at the ]. He gathered only a few followers and taught them his worst habits, including begging for money. These ], amounting to "ten boatmen and a couple of tax collectors" were not respectable. The ] came from a hysterical female, and belief in the resurrection was the result of Jesus' sorcery and the crazed thinking of his followers, all for the purpose of impressing others and increasing the chance for others to become beggars.<ref>Robert E. Van Voorst, ''Jesus outside the New Testament'', Wm. B. Eerdmans Publishing, 2000. pp 65-66</ref><ref name="Raymond Edward Brown 1978. pp 261-262">Raymond Edward Brown, ''Mary in the New Testament'', Paulist Press, 1978. pp 261-262</ref>

According to Celsus, Jesus was the inspiration for skulking rebels who deserve persecution.<ref>{{cite web |url=http://www.anthropoetics.ucla.edu/ap0301/celsus.htm |title=Celsus the First Nietzsche |access-date=2010-10-14 |archive-url=https://web.archive.org/web/20110102091719/http://www.anthropoetics.ucla.edu/ap0301/celsus.htm |archive-date=2011-01-02 }}</ref>

Celsus stated that Jesus was the bastard child of the Roman soldier ] or Pantera.<ref></ref> These charges of illegitimacy are the earliest datable statement of the Jewish charge that Jesus was conceived as the result of adultery (see ]) and that his true father was a Roman soldier named Panthera. Panthera was a common name among Roman soldiers of that period. The name has ] to the Greek adjective ''parthenos'', meaning "virgin".<ref name="James D. Tabor 2006. p 64">James D. Tabor, ''The Jesus Dynasty: The Hidden History of Jesus, His Royal Family, and the Birth of Christianity'', Simon and Schuster, 2006. p 64</ref><ref>Robert E. Van Voorst,''Jesus outside the New Testament'', Wm. B. Eerdmans Publishing, 2000. pp 67-68</ref> The tomb of a Roman soldier named ], found in ], Germany, is taken by some scholars<ref>James Tabor, ''The Jesus Dynasty'' (2006), pages. 64-72</ref> to refer to the Pantera named by Celsus.

According to Celsus, Jesus had no standing in the ] prophecies and talk of his resurrection was foolishness.<ref name="Raymond Edward Brown 1978. pp 261-262"/>

====Criticism in Judaism====
{{Main|Judaism's view of Jesus}}
{{see also|Jesus in the Talmud|Split of early Christianity and Judaism}}


], which includes ], ], ], ], ], ], ], and ], entirely rejects the idea of Jesus ], a person of a Trinity, or a mediator to God who has a special relationship with Him that somehow makes Jesus "divine". Moreover, it is '']'' ("foreign worship", which means ]) to regard or worship a human being as God; in Judaism, as well as in ], ] (] {{bibleverse-nb||Exodus|20:1–19|HE}}, ] {{bibleverse-nb||Deuteronomy|6:4–9|HE}}, {{bibleverse-nb||Deuteronomy|11:13–32|HE}}).
Regarding Jesus' moral teaching Russell has the following to say:
:<blockquote>There is one very serious defect to my mind in Christ's moral character, and that is that He believed in hell. I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment. Christ certainly as depicted in the Gospels did believe in everlasting punishment, and one does find repeatedly a vindictive fury against those people who would not listen to His preaching -- an attitude which is not uncommon with preachers, but which does somewhat detract from superlative excellence. You do not, for instance find that attitude in Socrates. You find him quite bland and urbane toward the people who would not listen to him; and it is, to my mind, far more worthy of a sage to take that line than to take the line of indignation.''<ref> By Russell</ref></blockquote>


Judaism also holds that Jesus could not be the Jewish Messiah, arguing that he had not fulfilled any of the ] foretold in the ], nor did he embody the ] of the ] foretold by the ]. According to Jewish tradition, there were no more prophets after ], who lived centuries before Jesus and delivered his prophecies about 420 BCE.<ref>], " {{Webarchive|url=https://web.archive.org/web/20060316040138/http://www.aish.com/jewishissues/jewishsociety/Why_Jews_Dont_Believe_In_Jesus.asp |date=2006-03-16 }}", Retrieved April 15, 2007; "", ]&nbsp;— ''Ask the Rabbi'', Retrieved April 15, 2007; " {{Webarchive|url=https://web.archive.org/web/20200508095233/http://www.askmoses.com/qa_detail.html?h=120&o=350 |date=2020-05-08 }}", ], Retrieved April 15, 2007</ref><ref>"The Hammer of God" Page 34 by Stephen Andrew Missick</ref> Thus Judaism is critical of Jesus' own claims and allusions about his alleged messiahship and his identification as the "son of God",<ref>{{cite book|last=Whitacre|first=Rodney A.|title=John (IVP New Testament Commentary)|date=2010|publisher=Ivp Academic|location=Downers Grove, Ill.|isbn=978-0830840045|chapter=John 7}}</ref> as presented in the New Testament, and considers Jesus to be just one of many ], but did not fulfill any of the Messianic prophecies; therefore, they were all impostors.
Russell also expresses doubt over the ] and questions the morality of religion: "I say quite deliberately that the Christian religion, as organized in its churches, has been and still is the principal enemy of moral progress in the world."<ref name="why">{{cite web |last=Russell |first=Bertrand
| url=http://www.positiveatheism.org/hist/russell0.htm| title=''Why I Am Not a Christian''|accessdate=2007-04-20}}</ref>


The '']'', one of the most authoritative works of ], written by ], provides the last established consensus view of the Jewish community, in ''Hilkhot Melakhim'' 11:10–12 that Jesus is a "stumbling block" who makes "the majority of the world err to serve a divinity besides God".
===Christopher Hitchens===
], late twentieth century author and journalist, was very critical of Jesus and of religion in general. Regarding Jesus' teachings on hell, Hitchens wrote:
:<blockquote>The god of Moses would call for other tribes, including his favorite one, to suffer massacre and plague and even extirpation, but when the grave closed over his victims he was essentially finished with them unless he remembered to curse their succeeding progeny. Not until the advent of the Prince of Peace do we hear of the ghastly idea of further punishing and torturing the dead.<ref>], '']'', (2007) pages: 175–176</ref></blockquote>


{{quote|Even Jesus the Nazarene who imagined that he would be Messiah and was killed by the court, was already prophesied by ]. So that it was said, "And the members of the outlaws of your nation would be carried to make a (prophetic) vision stand. And they stumbled."<ref>{{bibleverse|Dan.|11:14}}</ref> Because, is there a greater stumbling-block than this one? So that all of the ]s spoke that the Messiah redeems Israel, and saves them, and gathers their banished ones, and strengthens their commandments. And this one caused (nations) to destroy Israel by sword, and to scatter their remnant, and to humiliate them, and to exchange the Torah, and to make the majority of the world err to serve a divinity besides God. However, the thoughts of the Creator of the world—there is no force in a human to attain them because our ways are not God's ways, and our thoughts not God's thoughts. And all these things of Jesus the Nazarene, and of (]) the ]ite who stood after him—there is no (purpose) but to straighten out the way for the King Messiah, and to restore all the world to serve God together. So that it is said, "Because then I will turn toward the nations (giving them) a clear lip, to call all of them in the name of God and to serve God (shoulder to shoulder as) one shoulder."<ref>{{bibleverse|Zeph.|3:9}}</ref> Look how all the world already becomes full of the things of the Messiah, and the things of the ], and the things of the commandments! And these things spread among the far islands and among the many nations uncircumcised of heart.<ref>", MechonMamre.org, Retrieved April 15, 2007</ref>}}
Hitchens felt that Jesus was inconsistent, asking: "If Jesus could heal a blind person he happened to meet, then why not heal blindness?"<ref>], '']'', (2007) page: 3</ref>


==See also== ==See also==
{{Portal|Atheism|Christianity|Religion}} {{Portal|Religion|Christianity}}
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==References== ==References==
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==Further reading== ==Further reading==
* '''', translation of Morris Goldstein (''Jesus in the Jewish Tradition'') and Alan Humm. * '''', translation of Morris Goldstein (''Jesus in the Jewish Tradition'') and Alan Humm.
* ]. ''The Bad Jesus: The Ethics of New Testament Ethics'' (Sheffield, UK: Sheffield Phoenix Press, 2015)


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Secular and theological arguments against the purported divinity of Jesus
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The 17th-century painting Christ Crucified by Diego Velázquez, held by the Museo del Prado in Madrid. According to the canonical gospels, Jesus was arrested and tried by the Sanhedrin, and then sentenced by Pontius Pilate to be scourged, and finally crucified by the Romans for committing blasphemy and sedition.

Jesus was criticised in the first century CE by the Pharisees and scribes for disobeying Mosaic Law. He was decried in Judaism as a failed Jewish messiah claimant and a false prophet by most Jewish denominations. Judaism also considers the worship of any person a form of idolatry, and rejects the claim that Jesus was divine. Some psychiatrists, religious scholars and writers explain that Jesus' family, followers (John 7:20) and contemporaries seriously regarded him as delusional, possessed by demons, or insane.

Early critics of Jesus and Christianity included Celsus in the second century and Porphyry in the third. In the 19th century, Friedrich Nietzsche was highly critical of Jesus, whose teachings he considered to be "anti-nature" in their treatment of topics such as sexuality. More contemporary notable critics of Jesus include Ayn Rand, Hector Avalos, Sita Ram Goel, Christopher Hitchens, Bertrand Russell, and Dayananda Saraswati.

Criticism by Jesus' contemporaries

See also: Rejection of Jesus

Disobedience of Mosaic law

See also: Abrogation of Old Covenant laws, Christian views on the Old Covenant, and Criticism of Christianity § Selective interpretation

The Pharisees and scribes criticized Jesus and his disciples for not observing Mosaic Law. They criticized his disciples for not washing their hands before eating. (The religious leaders engaged in ceremonial cleansing like washing up to the elbow and baptizing the cups and plates before eating food in them—Mark 7:1–23, Matthew 15:1–20.) Jesus is also criticized for eating with the publicans (Mark 2:15). The Pharisees also criticized Jesus' disciples for gathering grain on the Sabbath (Mark 2:23–3:6).

There was some disagreement in the early church about the inclusion of Gentiles, including the status of the Mosaic covenant (called the Old Covenant by Christians) and whether Christians are still bound by it. Paul the Apostle believed that the New Covenant had superseded the old, and that Christians were no longer bound by all parts of the latter. His views, called Pauline Christianity, would become dominant in the following centuries, with most Christian denominations today believing that Jesus released his followers from the obligation to follow Mosaic Law in its entirety.

Claim to divine authority

See also: Christology § Person of Christ

Throughout the four canonical gospels, Jesus is characterised by his claim to divine authority as Messiah, variously either entrusting his disciples to keep this status a secret (as in Mark) or openly proclaiming (as in John) his status and his mission. Only in the Gospel of John does Jesus emphatically claim divinity, and not just divine authority, through the seven statements of "I am". In the gospel, it is this claim which leads to some of the Jews attempting to stone him, and their eventual handing Jesus over to Pilate for crucifixion on charges of blasphemy:

"We are not stoning You for any good work," said the Jews, "but for blasphemy, because You, who are a man, declare Yourself to be God."

— Gospel of John 10:33

Elsewhere in the gospels, Jesus makes multiple claims of divine authority, ability to cast out demons, authority to forgive sins, and that spiritual peace and salvation were to be found in the acceptance of his leadership. The claims caused controversy among the local Jewish community, as anyone making claims like these are false prophets per several verses in Deuteronomy.

Accusations of possession and madness

See also: Mental health of Jesus

Jesus' family and contemporaries regarded him as delusional, possessed by demons, or insane.

And when his family heard it, they went out to seize him, for people were saying, "He is beside himself". And the scribes who came down from Jerusalem said, "He is possessed by Be-el′zebul, and by the prince of demons he casts out the demons".

— Mark 3:21–22, Revised Standard Version

The accusation contained in the Gospel of John is more literal:

There was again a division among the Jews because of these words. Many of them said, "He has a demon, and he is mad; why listen to him?"

— John 10:19–20, RSV

Miracles and exorcisms performed by magic

In the latter half of the first century and into the second century, Jewish and pagan opponents of Christianity argued that the miracles and exorcisms of Jesus and his followers were the result of magic, which was associated with demons and the occult.

Later criticism

Criticism of Jesus' mental health

Main article: Mental health of Jesus

A number of writers, including David Strauss, Lemuel K. Washburn, Oskar Panizza, Lucian, and Friedrich Nietzsche, have questioned Jesus' sanity by claiming he was insane for believing he was God and/or the messiah. Psychologists and psychiatrists Georg Lomer, Charles Binet-Sanglé, William Hirsch, Georges Berguer, Y. V. Mints, Władysław Witwicki, William Sargant, Raj Persaud, and Anthony Storr, have said Jesus suffered from religious delusions and paranoia.

Criticism of Jesus' teachings

Slavery

See also: Christian views on slavery § New Testament

Avery Robert Dulles held the opinion that "Jesus, though he repeatedly denounced sin as a kind of moral slavery, said not a word against slavery as a social institution", and believes that the writers of the New Testament did not oppose slavery either. In his paper published in Evangelical Quarterly, Kevin Giles notes that Jesus often encountered slavery, "but not one word of criticism did the Lord utter against slavery." Giles points to this fact as being used as an argument that Jesus approved of slavery. In certain major non-English translations, the first statement in the first sermon of Jesus (Luke 4:18), is a call to free the slaves: "The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the slaves from war,...." (see Cornilescu translation).

Sexuality and humility

Nietzsche considered Jesus' teachings to be "unnatural".

Friedrich Nietzsche, a 19th-century philosopher, has many criticisms of Jesus and Christianity, even going so far as to style himself as The Antichrist. In Human, All Too Human, and Twilight of the Idols for example, Nietzsche accuses the Church's and Jesus' teachings as being anti-natural in their treatment of passions, in particular sexuality: "There it is said, for example, with particular reference to sexuality: 'If thy eye offend thee, pluck it out.' Fortunately, no Christian acts in accordance with this precept... the Christian who follows that advice and believes he has killed his sensuality is deceiving himself: it lives on in an uncanny vampire form and torments in repulsive disguises." Nietzsche does explicitly consider Jesus as a mortal, and furthermore as ultimately misguided, the antithesis of a true hero, whom he posits with his concept of a Dionysian hero. Nietzsche was repulsed by Jesus' elevation of the lowly: "Everything pitiful, everything suffering from itself, everything tormented by base feelings, the whole ghetto-world of the soul suddenly on top!"

However Nietzsche did not demur of Jesus, saying he was the "only one true Christian". He presented a Christ whose own inner life consisted of "blessedness in peace, in gentleness, in the inability for enmity". There is much criticism by Nietzsche of the organized institution of Christianity and its class of priests. Christ's evangelism consisted of the good news that the kingdom of God is within you. "What are the 'glad tidings'? True life, eternal life is found—it is not promised, it is here, it is within you: as life lived in love.... 'Sin', every kind of distancing relationship between God and man, is abolished - precisely this is the 'glad tidings'. The 'glad tidings' are precisely that there are no more opposites...."

Ignorance and anger

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Dayananda Saraswati, a 19th-century philosopher and the founder of Arya Samaj, in his book Satyarth Prakash, criticized Christianity and described Jesus as a "great thing in a country of uneducated savages":

All Christian missionaries say that Jesus was a very calm and peace-loving person. But in reality he was a hot-tempered person destitute of knowledge and who behaved like a wild savage. This shows that Jesus was neither the son of God, nor had he any miraculous powers. He did not possess the power to forgive sins. The righteous people do not stand in need of any mediator like Jesus. Jesus came to spread discord which is going on everywhere in the world. Therefore, it is evident that the hoax of Christ's being the Son of God, the knower of the past and the future, the forgiver of sin, has been set up falsely by his disciples. In reality, he was a very ordinary ignorant man, neither learned nor a yogi.

Saraswati asserted that Jesus was not an enlightened man either, and that if Jesus was a son of God, God would have saved him at the time of his death, and he would not have suffered from severe mental and physical pain at last moments.

Noting that the Bible writes that women held the feet of Jesus and worshiped him, he questions:

Was it the same body which had been buried? Now that body had been buried for three days, we should like to know why did it not decompose?

Unfulfilled predictions of the second coming

In the 1927 essay Why I Am Not a Christian, Bertrand Russell pointed to parts of the gospel where Jesus could be interpreted as saying that his second coming would occur in the lifetime of some of his listeners (Luke 9:27). He concludes from this that Jesus' prediction was incorrect and thus that Jesus was "not so wise as some other people have been, and He was certainly not superlatively wise".

Russell also expresses doubt over the historical existence of Jesus and questions the morality of religion: "I say quite deliberately that the Christian religion, as organized in its churches, has been and still is the principal enemy of moral progress in the world."

Proscribing virtue and prohibiting vice

Novelist and philosopher Ayn Rand denounced the altruist recipe that Jesus passed down to his pupils, and with it the idea of vicarious redemption. She thought that even Christians, who think of Jesus in the highest possible terms, should feel outraged by the notion of sacrificing virtue to vice. Not surprisingly, her understanding of love as a consequence of the rational mind looking after embodied values considers the ideas Jesus is most famous for as immoral. Consider the following excerpt from a 1959 interview conducted by Mike Wallace:

Wallace: Christ, every important moral leader in man's history, has taught us that we should love one another. Why then is this kind of love in your mind immoral?
Rand: It is immoral if it is a love placed above oneself. It is more than immoral, it's impossible. Because when you are asked to love everybody indiscriminately. That is to love people without any standard. To love them regardless of whether they have any value or virtue, you are asked to love nobody.

Notwithstanding disagreements over the value of faith and the existence of an afterlife, Rand saw Jesus' insistence on procuring the eternal happiness of individuals as confirmation of the moral confusion and inconsistency in which much of religious ethics operates, including Christian altruism.

In For the New Intellectual, Rand further derides the Christian doctrine of original sin for its conspicuous immorality. "The evils for which they damn him are reason, morality, creativeness, joy—all the cardinal values of his existence. It is not his vices that their myth of man's fall is designed to explain and condemn. They call it a morality of mercy and a doctrine of love for man." Rand then proceeds to charge religious leaders with fostering a death cult: "No, they say, they do not preach that man is evil, the evil is only that alien object: his body. No, they say, they do not wish to kill him, they only wish to make him lose his body."

Foundation of Western imperialism and the Holocaust

Historian and Hindutva activist Sita Ram Goel accused Jesus of being the intellectual author behind Western imperialism and the Holocaust. Goel further writes that Jesus "is no more than an artifice for legitimizing wanton imperialist aggression. He does not symbolize spiritual power or moral uprightness."

See also: Antisemitism and the New Testament

He made his case based on the gospels, which he thought cast too dark a shadow on unconverted Jews (see for instance John 8:38–47). From there he drew parallels between Jesus and Adolf Hitler, the latter of whom was, in Goel's words, the first to "completely grasp the verdict passed on the Jews by the Jesus of the gospels".

Ram Goel also ridiculed what he termed "the cult of the disentangled Christ", whereby Christian revisionism attempts to salvage the figure of Jesus from the atrocious historical outcomes which he inspired—and only from the bad ones—as though missionary proselytism and Western expansionism were to be perceived in the separate as mere coincidences.

Eternal punishment of hell

Main article: Problem of Hell See also: God Is Not Great

The famous American humorist Mark Twain would write in his long suppressed Letters from the Earth:

Now here is a curious thing. It is believed by everybody that while was in heaven he was stern, hard, resentful, jealous, and cruel; but that when he came down to earth and assumed the name Jesus Christ, he became the opposite of what he was before: that is to say, he became sweet, and gentle, merciful, forgiving, and all harshness disappeared from his nature and a deep and yearning love for his poor human children took its place. Whereas it was as Jesus Christ that he devised hell and proclaimed it! Which is to say, that as the meek and gentle Savior he was a thousand billion times crueler than ever he was in the Old Testament—oh, incomparably more atrocious than ever he was when he was at the very worst in those old days!

Hitchens

Author and journalist Christopher Hitchens, one of the leading exponents in the "New Atheism" movement, was extremely critical of Jesus, Christianity and any religion in general. Regarding Jesus' teachings on hell, Hitchens wrote:

The god of Moses would call for other tribes, including his favorite one, to suffer massacre and plague and even extirpation, but when the grave closed over his victims he was essentially finished with them unless he remembered to curse their succeeding progeny. Not until the advent of the Prince of Peace do we hear of the ghastly idea of further punishing and torturing the dead.

Hitchens also felt that a divine Jesus would be the more morally problematic by virtue of the problem of evil, asking:

If Jesus could heal a blind person he happened to meet, then why not heal blindness?

Though Russell believed Jesus 'had a very high degree of moral goodness', he also felt there were some notable flaws in his character. In his essay he wrote:

There is one very serious defect to my mind in Christ's moral character, and that is that He believed in hell. I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment. Christ certainly as depicted in the Gospels did believe in everlasting punishment, and one does find repeatedly a vindictive fury against those people who would not listen to His preaching—an attitude which is not uncommon with preachers, but which does somewhat detract from superlative excellence. You do not, for instance find that attitude in Socrates. You find him quite bland and urbane toward the people who would not listen to him; and it is, to my mind, far more worthy of a sage to take that line than to take the line of indignation.

Attitude towards non-believers

Sam Harris, author of The End of Faith, has expressed ambivalent views on Jesus' teachings. He argues that while Jesus may have been an insightful spiritual master of compassion at times, he also taught his followers to fulfill the 'barbaric' law of the Old Testament, and gave his followers specifics on how to execute heretics. To Harris, Jesus' unresolved frustration and hatred of non-Christians runs contrary to the imagination of contemporary religious moderates, and actually lends honesty to more fundamentalist interpretations of salvation and hell. He wrote:

In addition to demanding that we fulfill every "jot" and "tittle" of Old Testament Law, Jesus seems to have suggested, in John 15:6, further refinements to the practice of killing heretics and unbelievers: "If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." Whether we want to interpret Jesus metaphorically is, of course, our business. The problem with scripture, however, is that many of its possible interpretations (including most of the literal ones) can be used to justify atrocities in defense of the faith.

To the same end of exposing Jesus in relation to the doctrine of hell, Harris quotes Luke's version of the parable of the talents, which ends with the nobleman character saying:

But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.

Which is taken to be a self-portrait of Jesus and his own eschatological views.

Ethical teachings in light of modern ethical standards

Hector Avalos is perhaps the first openly atheist biblical scholar to write a systematic critique of the ethics of Jesus in his book, The Bad Jesus: The Ethics of New Testament Ethics. Koowon Kim, an associate professor in the Old Testament at Reformed Graduate University in South Korea remarks in his review of The Bad Jesus: "Whether or not one agrees with the author's conclusions, this book is the first systematic challenge to New Testament ethics by an atheist scholar firmly grounded in the Hebrew Bible and its ancient Near Eastern context and well-versed in New Testament and Early Christianity."

In a review in Biblical Theology Bulletin, Sarah Rollens, a New Testament scholar at Rhodes College, remarks: "Hector Avalos aims not only to convince us that many portrayals of Jesus based on New Testament texts are morally or ethically problematic, but also to demonstrate how scholars have engaged in questionable distortions to minimize, explain away, or otherwise ignore any textual evidence that might not comport with modern ethical standards."

Criticism of Jesus' life

Historicity

While most scholars agree that the baptism of Jesus and the crucifixion of Jesus really happened, they do not agree on the historical reliability of the Gospels. David Strauss said Jesus' miracles were myths. Johannes Weiss and William Wrede both said that Jesus' messianic secret was a Christian invention. Albert Kalthoff believed Jesus' claims to divinity and his humble beginnings were two different accounts. Arthur Drews said Jesus did not exist at all, but was simply a myth invented by a cult.

Incarnation

The Neoplatonist philosopher Porphyry of Tyre (c. 232–c. 304) authored the 15 volume treatise Against the Christians, proscribed by the Emperors Constantine and Theodosius II, of which only fragments now survive and were collected by Adolf von Harnack. Selected fragments were published in English translation by J. Stevenson in 1957, of which the following is one example:

Even supposing some Greeks are so foolish as to think that the gods dwell in the statues, even that would be a much purer concept (of religion) than to admit that the Divine Power should descend into the womb of the Virgin Mary, that it became an embryo, and after birth was wrapped in rags, soiled with blood and bile, and even worse.

Gospel accounts of Jesus' life

Main article: Celsus

Celsus, 2nd-century Greek philosopher and opponent of Early Christianity, mounts a wide criticism against Jesus as the founder of the Christian faith. He discounts or disparages Jesus' ancestry, conception, birth, childhood, ministry, death, resurrection, and continuing influence. According to Celsus, Jesus' ancestors came from a Jewish village. His mother was a poor country girl who earned her living by spinning cloth. He worked his miracles by sorcery and was a small, homely man. This Rabbi Jesus kept all Jewish customs, including sacrifice at the Temple in Jerusalem. He gathered only a few followers and taught them his worst habits, including begging for money. These disciples, amounting to "ten boatmen and a couple of tax collectors" were not respectable. The reports of his resurrection came from a hysterical female, and belief in the resurrection was the result of Jesus' sorcery and the crazed thinking of his followers, all for the purpose of impressing others and increasing the chance for others to become beggars.

According to Celsus, Jesus was the inspiration for skulking rebels who deserve persecution.

Celsus stated that Jesus was the bastard child of the Roman soldier Panthera or Pantera. These charges of illegitimacy are the earliest datable statement of the Jewish charge that Jesus was conceived as the result of adultery (see Jesus in the Talmud) and that his true father was a Roman soldier named Panthera. Panthera was a common name among Roman soldiers of that period. The name has some similarity to the Greek adjective parthenos, meaning "virgin". The tomb of a Roman soldier named Tiberius Julius Abdes Pantera, found in Bad Kreuznach, Germany, is taken by some scholars to refer to the Pantera named by Celsus.

According to Celsus, Jesus had no standing in the Hebrew Bible prophecies and talk of his resurrection was foolishness.

Criticism in Judaism

Main article: Judaism's view of Jesus See also: Jesus in the Talmud and Split of early Christianity and Judaism

Judaism, which includes Orthodox Judaism, Haredi Judaism, Hasidic Judaism, Reform Judaism, Conservative Judaism, Reconstructionist Judaism, Karaite Judaism, and Samaritan Judaism, entirely rejects the idea of Jesus being a god, a person of a Trinity, or a mediator to God who has a special relationship with Him that somehow makes Jesus "divine". Moreover, it is Avodah Zarah ("foreign worship", which means idolatry) to regard or worship a human being as God; in Judaism, as well as in Islam, God is only One, totally transcendent, and cannot be human (Exodus 20:1–19, Deuteronomy 6:4–9, 11:13–32).

Judaism also holds that Jesus could not be the Jewish Messiah, arguing that he had not fulfilled any of the Messianic prophecies foretold in the Tanakh, nor did he embody the personal qualifications of the Messiah foretold by the Prophets. According to Jewish tradition, there were no more prophets after Malachi, who lived centuries before Jesus and delivered his prophecies about 420 BCE. Thus Judaism is critical of Jesus' own claims and allusions about his alleged messiahship and his identification as the "son of God", as presented in the New Testament, and considers Jesus to be just one of many individuals who claimed to be the Messiah, but did not fulfill any of the Messianic prophecies; therefore, they were all impostors.

The Mishneh Torah, one of the most authoritative works of Jewish law, written by Moses Maimonides, provides the last established consensus view of the Jewish community, in Hilkhot Melakhim 11:10–12 that Jesus is a "stumbling block" who makes "the majority of the world err to serve a divinity besides God".

Even Jesus the Nazarene who imagined that he would be Messiah and was killed by the court, was already prophesied by Daniel. So that it was said, "And the members of the outlaws of your nation would be carried to make a (prophetic) vision stand. And they stumbled." Because, is there a greater stumbling-block than this one? So that all of the prophets spoke that the Messiah redeems Israel, and saves them, and gathers their banished ones, and strengthens their commandments. And this one caused (nations) to destroy Israel by sword, and to scatter their remnant, and to humiliate them, and to exchange the Torah, and to make the majority of the world err to serve a divinity besides God. However, the thoughts of the Creator of the world—there is no force in a human to attain them because our ways are not God's ways, and our thoughts not God's thoughts. And all these things of Jesus the Nazarene, and of (Muhammad) the Ishmaelite who stood after him—there is no (purpose) but to straighten out the way for the King Messiah, and to restore all the world to serve God together. So that it is said, "Because then I will turn toward the nations (giving them) a clear lip, to call all of them in the name of God and to serve God (shoulder to shoulder as) one shoulder." Look how all the world already becomes full of the things of the Messiah, and the things of the Torah, and the things of the commandments! And these things spread among the far islands and among the many nations uncircumcised of heart.

See also

References

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Further reading

  • Toledoth Yeshu, translation of Morris Goldstein (Jesus in the Jewish Tradition) and Alan Humm.
  • Avalos, Hector. The Bad Jesus: The Ethics of New Testament Ethics (Sheffield, UK: Sheffield Phoenix Press, 2015)
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