So you take the view that the Historicty of Jesus has been conclusively resolved?
Here is an interesting article from rationalwiki -
http://rationalwiki.org/wiki/Evidence_for_the_historical_existence_of_Jesus_ChristWhile it is definitely in the minority position there is still plenty of scholars who believe in ahistoricity.
Here are some interesting excerpts:
"I often read that most scholars think Jesus existed
What most historians and scholars think (as stated above) is that a human named Jesus was the seed for the Christian myths. But, it would be factually wrong to suggest that "most scholars think the Christ existed" — a seed is not the same as the myth.
The term "scholar" can be a weasel word. It's worth asking the question "Who is this scholar, and what are his investments in the issue?" If he is a theologian, then it is worth asking "Would this theologian ever be able to even say that the Christ did not exist, or would his theological underpinnings prevent him from saying that?" When apologists quote scholars or 'experts' of Jesus' historicity, they are often quoting theologians whose focus is theology, and whose vestment in the argument is clear.[185] Further, those who have a bias towards not challenging the theology as they know it have often preselected the texts that are "canon" and "authentic"[186]
Hector Avalos details the differences between the seminary and secular streams of Bible-related study in his 2007 book The End of Biblical Studies, which had some impact on the field.[187] It should be noted that some apologists for a historical Jesus are fundamentalists such as Lee Strobel who are rarely taken seriously in mainstream academia. Others are liberal Christians such as Marcus Borg, or flat-out agnostics such as Bart Ehrman and Robert Grant who are more respected in mainstream academic circles (there are also quite a few Jewish New Testament scholars such as Amy Jill-Levine or Geza Vermes). Even taking scholars like Ehrman into account, mythicists such as Richard Carrier believe that the methodology of Jesus-related historical studies is of a much lower standard than the methodology of other historical study of comparable periods.[6]
Historians who are skeptical of the historicity of Jesus are often painted by theologians and apologists as fringe lunatics. However, these arguments rarely go beyond ad hominem attacks.[188][189] However, secular historians can also be critical of the mythicist position. In his recent book Did Jesus Exist?, Bart Ehrman distinguishes between mythicists whom he regards as flat-out pseudo-historians (such as Tim Freke) and those he regards as responsible mythicists such as Robert Price or Richard Carrier. He regards the latter as playing by the proper rules of historical inquiry, while the former simply make up facts to support wild surmises. However, Ehrman regards even Price's views as ultimately unconvincing and as therefore "fringe" in the sense of being believed by a very small percentage of scholars. "
And this highlights the problem of defiining what is meant by Historicity:
"American historian Richard Carrier writes:
One could say that Jesus was an insignificant, illiterate, itinerant preacher with a tiny following, who went wholly unnoticed by any literate person in Judaea. However, this would not bode well for anyone who wished to maintain he was God, or did any of the more amazing things attributed to him. It is very implausible, for instance, that a biography would be written for the obscure itinerant philosopher Demonax in his own lifetime (by Lucian), yet God Incarnate, or a Great Miracle Worker who riled up all Judaea with talk, should inspire nothing like it until decades after his death. And though several historians wrote on Judaean affairs in the early 1st century (not just Josephus and Tacitus, but several others no longer extant), none apparently mentioned Jesus (see the Secular Web library on Historicity). Certainly, had anyone done so, the passages would probably have been lovingly preserved by 2nd century Christians, or else inspired angry rebuttals.
For instance, the attacks of Celsus, Hierocles, and Porphyry, though destroyed by Christians and thus no longer extant (another example of the peculiar problem of Christian history discussed above), nevertheless remain attested in the defenses written by Origen, Eusebius, and Macerius Magnes. But no earlier attacks are attested. There is no mention of Christians in Plutarch's attack On Superstition, nor a rebuttal to any attack on Christianity in Seneca's lost work On Superstition (which ruthlessly attacked pagans and Jews, as attested in book 10 of Augustine's City of God), so it seems evident Christians got no mention even there, in a text against alien cults, by a man who would have witnessed the Neronian persecution of 64 CE (alternatively, the fact that this is the only work of Seneca's not to be preserved, despite the fact that Christians must surely have been keen to preserve an anti-pagan text by a renowned pagan, might mean it contained some damning anti-Christian material and was suppressed, though Augustine clearly had access to the work and says nothing about such content). All of this suggests a troubling dichotomy for believers: either Jesus was a nobody (and therefore not even special, much less the Son of God) or he did not exist.[199]"
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Besides which most people writing about Jesus are still Christian Theologians, most of whom have a somewhat obvious interest in affirming his Historicity and most of the arguments devolve into - the Argument from Silence is not a good argument.