Ehrman continues his brief history of mythicism by running quickly through a list of some authors whose views touch on the subject. After Bruno Bauer’s career was destroyed by anti-mythicist fanaticism:
The mythicist view was taken up some decades later in English-speaking circles by J. M. Robertson, sometimes considered the premier British rationalist of the beginning of the twentieth century… Robertson argued there were striking similarities between what the Gospels claim about Jesus and what earlier peoples believed about pagan gods of fertility, who, like Jesus, were said to have died and been raised from the dead… while there may have been a man named Jesus, he was nothing like the Christ worshiped by Christians, who was a mythical figure based on an ancient cult of Joshua, a dying-and-rising vegetative god who was ritually sacrificed and eaten.
Here Robertson’s views seems to mirror that of many supporters of an ‘historical Jesus’ – especially when they try to draw a sharp distinction between the ‘Jesus of faith’ whose biography is pretty much laid out faithfully in the Gospels and the ‘historical Jesus’ who was a mortal man and likely did not say and do many of the things ascribed to him by the Gospels. That very little beyond ‘Jesus existed’ can be agreed upon by those who hold this position would seem to indicate that Robertson was right in thinking this Jesus was a cipher.
Many of these views came to be popularized by a German scholar of the early twentieth century named Arthur Drews, whose work, The Christ Myth (1909), was arguably the most influential mythicist book ever produced because it made a huge impact on one reader in particular. It convinced Vladimir Ilyich Lenin that Jesus was not a real historical figure. This, in large measure, led to the popularity of the myth theory in the emerging Soviet Union.
Unfortunately Ehrman is unable to sketch out for his readers the arguments that were found to be so convincing. I’m sure Ehrman will get around to that, eventually…
But I do notice the widespread acceptance of Jesus as a figure of myth in this part of the world is put down to the personality of one man. It couldn’t bet that where christianity is a political force to be reckoned with Jesus historicism is found acceptable, while in regions where christianity is impotent it is at least within reason to suppose this figure is more myth than fact – could it? But why does it matter in which nations this or the other view might prove more popular?
Ehrman follows this all too brief ‘history’ with a few paragraphs to bring his readers up to date on mythicist authors today. I will not do much more than touc on this section as the living authors have works which can be referenced easily independently of Ehrman’s characterization and they are perfectly able to respond to any valid criticisms offered as well as defend themselves if they find that Ehrman mischaracterizes them or their views.
Ehrman mentions Earl Doherty, Robert Price, Frank Zindler, Thomas L Thompson, Richard Carrier, Tom Harpur, and George A Wells – these are the ‘colorful ensemble’ Ehrman considers to be the contemporary champions of the position that Jesus may well not have existed at all. Why they are any more ‘colorful’ than the card-carrying members of the New Testament academy remains to be seen. Perhaps it’s their ties?