@xris,
Click, thanks again - for several reasons. For one, your mediation will hopefully help xris and I find a common understanding. I will admit that at times I begin to think people are intentionally stonewalling and giving vapid answers. I was at that point with xris. But I can see that is not the case. He thinks he
has given me a definition of the evidence he expects.
Let me be clear then: I don't have a definition of evidence I can work with - at least not from xris. I'm not trying to be difficult, so maybe a little verbosity is required to explain myself. I am an engineer by trade, but history is near my heart. As such, I am currently in pursuit of a PhD. So, I don't have the credentials yet, but I'm working on it. For my class in historical research, we were required to do three things. First, we were required to study the history of history, paying special attention to what constituted "fact" in each period. Second, we were required to come to a consensus as a class on our definition of "fact". Third, we were then required to pick a thesis and defend it using that definition of "fact".
This discussion has not even come close to that level of rigor. But, as I said, I can work with what hue-man proposed.
Your argument for Robin Hood does not meet that criteria. You come near to begging the question. You assume we all agree Robin Hood is a myth, and then use Robin Hood as a definition of myth, and then conclude that all the stories about Robin Hood are obviously myth. You then use that as a comparison to the Gospels and Epistles to conclude it is also a myth. This is not an argument.
I have never seen historical evidence for Robin Hood - but then I've never looked for it either. Why? It's not important to me. So, I can easily grant you Robin Hood as a myth and concede nothing. It won't help your argument at all ... unless you present a fuller case citing the evidence of those who think Robin Hood has some historical credibility. If you did that, it would be an excellent parallel, because the story does contain historical figures and places.
Now, I did a little research, so let me give you an example of my own. I did a quick survey of Asian, African, and European historical figures. It looks like the Egyptian Pharohs would be a good example for my point. Manetho was an Egyptian historian who lived in the 3rd century BC, and created a "list of kings" extending back to 3000 BC. He is the only source for many of the Pharohs, and obviously was not contemporary to them. Therefore, by hue-man's definition, the Pharohs in the "list of kings" are not historical ... yet you will find ancient historians saying things like they "probably were" or "may have been" historical.
This is why I said the criteria was too strict. Due to the amount of information that has been lost - and further that it was common practice for political and military victors to destroy evidence of past peoples, places, and events, historians uses qualifiers. They would not say the pharohs "did not exist", but would qualify the answer because there is a source - granted that it is only one source.
But it seems you may have conceded this - that Jesus existed. What you're now denying is claims that he did miracles or that he was divine. You're also hedging with some double talk that the historical Jesus and the Biblical Jesus are not the same man. I still have an issue with that.
I'm not going to say I can make a historical case for Jesus' divinity or his miracles (nor do I concede them as a myth). But I can still use the Bible to make historical claims. Ancient historians make claims all the time from documents that reference myths. So, I can state that Jesus' family came form Nazareth, that he was born in Bethlehem, that he visited Cana and Capernaum and Jerusalem, etc.
I will not use the method of the Jesus Seminar because it's bunk. They use a "common man" argument that is ridiculous. The "common man" living as a carpenter in Nazareth would not have done the things the Bible claims Jesus did. Yes, well the "common man" would not have led a communist revolution that seized control of China, but Mao Tse Tung did.
Hue-man's definition is too restrictive in another way, and I will use Hannibal as an example. According to that definition, historians from previous eras should not have considered Hannibal historical. We now have a few coins with his name on them, so we can meet the artifact requirement, but that is recent. You can still search the web and find references mentioning that we have no contemporary or archaeological evidence for Hannibal. But we have had documentary evidence for thousands of years because of a historian named Polybius. The catch is that Polybius was not contemporary to Hannibal. He was born
after the Punic Wars and
after Hannibal's death. He went around interviewing veterans of the war and wrote a history from it. But according to the definition we are working with, that is circumstantial evidence, and therefore not admissible.
So, by the definition we're using here, the Punic Wars are not historical. Try announcing that in history class sometime.
Even then I said, "OK, let's move forward." I have been trying to get you to state a specific reason for dismissing the Epistles and the Gospels. Your reason for
Paul's epistles is that they are circumstantial. OK. But I've moved on. I'm now asking among the list of other figures whom you would consider historical: Barnabus, John Mark, Luke, and the other apostles (Peter, Matthew, John, James, etc.).