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Chapter 3 THE CHRIST CULTS

Chapter 3 THE CHRIST CULTS y choosing the terminology "Christ cults," Burton Mack means to differentiate those early movements that revered Jesus as the Christ from those that did not. For the Synagogue Reformers, the Q people, and the Community of Israel, Jesus need not have been the Messiah in any Jewish sense at all. If the Pillars and Heirs communities saw Jesus as the Messiah or the Messiah-elect, they saw the role in strictly nationalistic Jewish terms. But starting with his sixth category, Mack considers the communities for whom Jesus as a teacher (and even as a miracle worker) was of no importance at all, and who may not even have been aware of such a Jesus tradition. For them his role as a savior of one kind or another was pivotal. And the title "Christ" came to denote this. Outside of Palestine, this Greek equivalent of "messiah," i.e., Anointed One, rapidly became the proper name of a divine savior. After all, outside the Holy Land, and...
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JESUS IS DEAD

Introduction here‘s no shame in it. Everybody dies. Even great historical figures. Even Jesus. No one will deny that — at least if one believes there was an historical Jesus in the first place — but that‘s another can of worms! The issue is, did he stay dead? Everybody else does. Why should Jesus be an exception? But the Christian claim is that Jehovah did make an exception in his case — handing him over to the Grim Reaper, yes, but then snatching him back before his corpse was scarcely cool. How does one evaluate such a claim? Insofar as its proponents urge it upon us as a datum of history, we must evaluate the resurrection creed in historical terms. And the verdict I must then return is the title of this book. It is not quite so simple, but I do not want to obfuscate the issue with a haze of religious sentimentality as many do. In the present collection I have assembled some of my best writing and thinking on the resurrection (and in a couple of cases, closely related issues). ―East...
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JESUS IS DEAD

ROBERT M. PRICE 144 JESUS IS DEAD Smith describes how scholars early speculated from the fragmentary Tammuz texts that he had been depicted as dying and rising, though the evidence was touch and go. Then more texts turned up, vindicating their theories. Again, we must wonder why Smith is so quick to assume that speculations that make a god dead and risen are automatically suspect. But Smith quibbles even here. Though new material unambiguously makes Ishtar herself to die and rise, Smith passes by this quickly, only to pick the nit that Tammuz is ―baaled out‖ of death only for half a year while someone else takes his place. Death, Smith remarks, is inexorable: you can only get a furlough for half a year. That makes it not a resurrection? Anxiety of Influence The general structure of Smith‘s arguments sounds as if, instead of trying to explode a baseless theory as he claims, he were trying to defend an established one against challenges. The tendency of his argument seems to be ―there...
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