What Makes the Gospels More Credible Than Other Ancient Religious Accounts?

What Makes the Gospels More Credible Than Other Ancient Religious Accounts? An interview with Michael Licona, co-author of The Case for the Resurrection of JesusDrawn from In Defense of Jesus “Why,” I asked Licona, “should the story of Jesus’ resurrection have any more credibility than pagan stories of dying and rising gods — such as Osiris, Adonis, Attis, and Marduk — that are so obviously mythological?” Licona was well-versed on this controversy. “First of all, it’s important to understand that these claims don’t in any way negate the good historical evidence () we have for Jesus’ resurrection, which I spelled out in our earlier discussion,” he pointed out. “You can’t dismiss the resurrection unless you can refute its solid core of supporting evidence.” I agreed that was an important caveat to keep in mind — and one which “copycat” theorists typically forget. * well-versed. adjective. having a lot of knowledge about something* spelt out or spelled out. DEFINITIONS2. informal ; to say or explain something very clearly because someone has not understood something.  “Second, T. N. D. Mettinger — a senior Swedish scholar, professor at Lund University, and member of the Royal Academy of Letters, History, and Antiquities of Stockholm — wrote one of the most recent academic treatments of dying and rising gods in antiquity. He admits in his book The Riddle of Resurrection that the consensus among modern scholars — nearly universal — is that there were no dying and rising gods that preceded Christianity. They all post-dated the first century.” Obviously, that timing is absolutely crucial: Christianity couldn’t have borrowed the idea of the resurrection if myths about dying and rising gods weren’t even circulating when Christianity was birthed in the first century AD. “Then Mettinger said he was going to take exception to that nearly universal scholarly conviction,” Licona continued. “He takes a decidedly minority position and claims that there are at least three and possibly as many as five dying and rising gods that predate Christianity. But the key question is this: Are there any actual parallels between these myths and Jesus’ resurrection?” “What did Mettinger conclude?” I asked. “In the end, after combing through all these accounts and critically analyzing them, Mettinger adds that none of these serve as parallels to Jesus. None of them,” Licona emphasized. “They are far different from the reports of Jesus rising from the dead. They occurred in the unspecified and distant past and were usually related to the seasonal life-and-death cycle of vegetation. In contrast, Jesus’ resurrection isn’t repeated, isn’t related to changes in the seasons, and was sincerely believed to be an actual event by those who lived in the same generation of the historical Jesus. In addition, Mettinger concludes that ‘there is no evidence for the death of the dying and rising gods as vicarious suffering for sins.’ ” I later obtained Mettinger’s book to double-check Licona’s account of his research. Sure enough, Mettinger caps his study with this stunning statement: “There is, as far as I am aware, no prima facie evidence that the death and resurrection of Jesus is a mythological construct, drawing on the myths and rites of the dying and rising gods of the surrounding world.” In short, this leading scholar’s analysis is a sharp rebuke to popular-level authors and Internet bloggers who make grand claims about the pagan origins of Jesus’ return from the dead. Ultimately, Mettinger affirmed, “The death and resurrection of Jesus retains its unique character in the history of religions.” Forward this email to your friends, or invite them to subscribe to receive Investigating Faith with Lee Strobel.