DeusTrinitas said:
I'm not sure what you think this proves. Care to elaborate?
First, let me apologize for what I initially stated. Paul did mention the crucifixion, but he was very brief on the subject, not detailing any of the specific events. In fact, the only written chronicle of the cross until around 80 AD is in 1st Corinthians 15:3-4, "For I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, that he was buried." No more, no less. It's my belief that the resurrection and subsequent rising to heaven stories arose over the generations as a connection between Jesus and the Jewish prophets whose stories are told throughout the year in Jewish liturgy.
Let's go over the chronological misconceptions. I think it's a pity that most Christians do not fully understand or even have a passing knowledge of the Jewish traditions that spawned their religion. Jewish liturgy revolves around many key holidays spread throughout the year: Passover, a celebration of the Jewish escape from Egypt; Shavuot (Pentacost), remembering the giving of the law on Sinai; Rosh Hashanah, an annual gathering to pray for the coming of the kingdom of God and the Jewish new year; Yom Kippur, a day of penitence and reflection on God's ability to overcome human sin; Sukkoth, a harvest celevration; and Hanukkah, celebrating the return of the light of God to the temple. These holidays occur early April, early June, early October, early October, again in October, and in mid December, respectively.
The Gospels, starting with the first written Gospel, that of Mark (from which Matthew is largely based), appear to follow this year in a very liturgical fashion, suggesting that the story of Jesus was integrated into the synagogue liturgy throughout the holy year as a way of strengthening his foundations. Mark casts the trial and death of Jesus in chapters 14 and 15 around the Passover holiday, leaving the resurrection story to be read on the sabbath following. Working backwards, the Jewish holiday preceding would be Hanukkah, and if in between Hanukkah and Passover you assign one coherent Markan passage to each Sabbath, you discover that they match up perfectly to cover Mark until around 9:30, marking the beginning of the journey to Jerusalem. This leaves the telling of the journey to Jerusalem to be read on the sabbaths between Hanukkah and the Passover. On the actual Hanukkah sabbath is another important passage, the story of Jesus' transfiguration (9:2-8), which portrays Moses and Elijah as subservient to Jesus and Jesus as the new temple on which the light of God rests. I think this matches up quite well with the message of Hanukah on the returning of the light of God to the temple.
Between Hanukkah and Sukkoth, the Jewish holiday immediately preceding, there are seven to nine sabbaths, depending on exactly when Hanukkah falls. Continuing to roll backwards through Mark, we pass through the Galilean phase of Jesus' ministry. This marks a period filled with miracles, healing stories, exorcism, and general godly works. But looking at these godly works, we see that there are nine episodes, one for each sabbath between Sukkoth and Hanukkah. You have the Legion passage (5:1-20), the menstrual discharge (5:21-43), the story revealing Jesus' alienation in his home area both from his own family and the people in the synagogue (6:1-6), the commissioning of the 12 disciples and of John the Baptist's death (6:7-29), the feeding of five thousand and of Jesus' walking on water (6:31-56), Jesus' teaching of unclean things (7:1-23), healing of several Gentiles (7:24-37), the feeding of four thousand Gentiles (8:1-21), and finally the story of the blind man and of Peter's confession (8:22-38). This places chapter 4 of Mark's gospel on Sukkoth. This passage is a harvest story, the parable of casting seeds on the proper soil so that they may grow. This is followed by additional harvest related stories, like the parable of the man who planted his seed in the ground and waited for the earth to bring forth its fruit at harvest, the parable of the mustard seed and finally the account of Jesus stilling the storm, demonstrating mastery of the forces of nature. Overall, there is sufficient material here to be read over the eight days of Sukkoth, and as with the passage to be read on Hanukkah there is an uncanny subject connection.
Working back again, the next preceding Jewish holiday is Yom Kippur, generally with one sabbath separating it from Sukkoth. Taking half of chapter 3 to be on the sabbath between these two holidays, that leaves the first half of chapter 3 and chapter 2 to be read on Yom Kippur. Again, the material here matches with the subject of the holiday. This section of Mark contains stories about healing, cleansing, and atonement. You have a man with palsy who is told his sins are forgiven (2:1-13), the calling of Levi into discipleship and Jesus' eating with sinners (2:14-17), teaching on fasting (2:18-22), the debate on how to properly observe the sabbath (2:23-28), the healing of the man with the withered hand (3:1-12), and then finally the story of Jesus empowering the twelve to cast out demons (3:13-20). All of these stories depict Jesus approaching a victim who is unclean and restoring them to cleanliness, clearly the theme of Yom Kippur.
Yet again moving backwards in Jewish liturgy, the holiday preceding Yom Kippur is Rosh Hashanah, just ten days before. In this period could fall one or two sabbaths, and there would need to be readings in Mark for both. Working back in Mark, there is sufficient material in 1:16-45 to cover them, going over the calling of the first disciples, Jesus being identified by demons, healing stories (including that of Peter's mother in law), and Jesus' rising public notoriety. This places the opening story of Mark, 1:1-15, on Rosh Hashanah. This holiday is celebrated by the blowing of the shofar (horn) to gather the people and the proclamation that the kingdom of God is drawing near, calling people to repent. These opening passages of Mark have a similar theme, with John the Baptist acting as a human shofar, crying in the wilderness to gather the people and urge them to prepare the way for the Lord, hailing the one to come after him (Jesus) and identifying him as the messiah. Clearly this makes the Jewish holy day cycle an organizing principle for the gospel of Mark.
My point in all of this is not to dispute the existence of Jesus. I do not dispute that he was a remarkable individual who had a profound effect on those who listened to him, and some who eventually followed him. I do not dispute that Jesus was eventually tried by the religious authorities and sentenced to death for heresy, possibly through crucifixion. However, I do dispute and do not accept the defining of Jesus as the son of God and as the savior of humanity. Look at all of these events in Mark, many which are key events in Christian liturgy, and all which line up so perfectly with the Jewish liturgical calendar. Do you think that Mark sought out primary sources, confirmed all of these events, and from these confirmations worked to accurately arrange them in a form that could be recounted throughout the Jewish liturgical year? That thought strikes me as too implausible to believe. The stories are so numerous, the details so precise, even down to what Jesus is meant to have said, that it is impossible for the Gospel to have been compiled so accurately. Let's look again at Mark's origin date, around 80 AD. The period between the last of the Pauline epistles and the writing of the gospel of Mark was not a silent time in Jewish history. There was a long and bloody war between the Jews and the Romans, ending in Jewish defeat and a long period of Roman oppression in the area. Many Jewish cities were sacked, including Jerusalem and the holy temple. This is the period when Mark was written, a period of chaos and disorder, a period when it would have been difficult to compile even a cursory historical document, let alone an accurate compilation as the Gospel is purported to be.
I'm sorry to have gone on so long, but to paraphrase Obama after he finished his 17 minute answer to a woman at a rally on Friday, I hope I answered your question.