The Gospels are disputed books. The earliest Christian mention of the Gospels comes from the second century. The earliest verifiable archaeological evidence is dated to the second century as well. On the other hand the first secular notices of Christians come from three official Flavian sources writing in the late first or early second century. By ‘Flavian’ I mean the series of Roman emperors who followed the Julio-Claudian rulers after Nero’s death, beginning with Flavius Vespasian in 69 CE. He and his sons were followed by a succession of ‘good emperors’ who continued Vespasian’s policies and protected the Christians until the third century.

This all points to a creation of the gospels and Christianity during the Flavian period. The gospels write of, or reflect upon, events which took place during the Flavian dynasty. The destruction of Jerusalem and its temple is described in all of the gospels, including Mark and the so-called Q. If today we read an undated novel which mentions the atomic destruction of Hiroshima, we must date it at the earliest as being post-World-War II. The destruction of Jerusalem (Hierosolema) is evident in all of the gospels and is clear evidence of their post-Jewish-War I authorship. Despite the best efforts of the gospels’ defenders to prove otherwise they were all written after the destruction, ie. after 70 CE at the earliest.

My evidence will, of necessity, be circumstantial. But, in a court of law circumstantial evidence is preferable to demonstrably forged documents. The search for the ‘real’ Jesus will never be successful if we try to depend only upon the gospels. This can be demonstrated when we try to reconcile the Saul/Paul of Luke’s Acts and the Paul of the Epistles. Nothing Luke ascribes to Saul/Paul is to be found in Paul’s letters. He is not from Tarsus, did not study in Jerusalem, was not a Roman citizen, and so forth. If Luke in his Acts can so misrepresent Paul, who had written many works, what did he do in his Gospel to Jesus who wrote only in the sand?

By ‘Gospels’ I mean the three synoptic Gospels and Luke’s Acts. The fourth gospel will be the subject of another work as it is already acknowledged to be of a late date. The task of demonstrating that the Gospels are not what they purport to be and are not written by those to whom they are ascribed is not difficult. The list of scholars who have done so is lengthy. Suspicions that all is not as it seems in the gospels and the official history of their origins go back at least to the second and third century with the objections of the Christian rival Marcion and the philosopher Porphyry. What I am doing is to give a more probable account of the creation of the Gospels which will fit the events of recorded history.

Where in the recorded history of the period do we find healing miracles like those in the Gospels? The Roman historians Tacitus and Suetonius write about Flavius Vespasian healing blind and lame men. These ‘miracles’ and many other portents were needed to justify Vespasian’s ‘divinely approved’ ascent to power. The dynasty he was succeeding was of noble Roman blood, while the Flavians were of common stock.

The ‘miracles’ were most likely created or staged by the Flavian general staff and propagated by the Flavian historians, although, Tacitus adds that these stories were believed by the Romans only after the rise of the Flavians. Could this Flavian policy and Imperial propaganda account for the creation of the Gospels? The ancient blood-line of Judaism was succeeded by Christianity based on miracle stories, formed of common stock.

Let this be clear - I am not, repeat NOT, engaging in anti-Christian polemic. My efforts are to illuminate a subject in which most Christians are vitally interested, their own Gospels. When I am finished I hope that reasonable Christians will thank rather than damn me. I am reconstructing, not deconstructing. When my work has been digested it will mean that previous books written about the early history of Christianity will become obsolete and need re-writing. This work will provide employment for many future scholars, historians, novelists and playwrights; not to mention theologians.
 
 

History of the first century CE;
       Roman Imperial rule changes from the Julio-Claudians to the Flavians.
New Testament;
       Especially the first three gospels and the dubious historicity of Luke’s Acts.
Synoptic Problem;
       The history of its non-solution.
 
 

Flavius Vespasian 9-79 CE;
       Emperor from 69 CE, created a new Imperial dynasty and resurrected the Roman Empire.
Titus 39-81;
       Vespasian’s eldest son, colleague, and successor, destroyed Jerusalem, master forger.
Domitian 51-96;
       Last Flavian-born emperor, staged a palace purge and was assassinated in the aftermath.
 
 

Antipater (Antipas) murdered 43 BCE;
       Father of Herod, backed Pompey, then assisted Julius Caesar, appointed ruler of Judea.
Herod the Great 73-4 BCE, ruled Judea 31-4 BCE;
       After Caesar’s death backed Sextus Caesar, Crassus, M. Antony, finally Augustus.
Herod Agrippa I 10 BCE-44 CE, ruled Judea 41-44 CE;
       Grandson of Herod, friend of Caligula, assisted Claudius to the throne.
Herod Agrippa II 27-100 CE;
       Son of Agrippa I, attended Nero, Galba, Otho, Vitellius, assisted Vespasian and Titus.
 
 

Philo Judaeus 30 BCE-42 CE;
       Jewish Neopythagorean philosopher, ambassador for Alexandrian Jews, Christian source.
Alexander Lysimachus, Alabarch, 1st C. BCE?-mid 1st C. CE;
       Elder brother of Philo, richest family in Alexandria, steward of several emperors’ property.
Tiberius Julius Alexander, 1st C. CE;
       Son of Alexander, governor of Judea 46-48, Prefect of Egypt, assisted Vespasian and Titus.
 
 

Josephus 37-100;
       Jewish turncoat, assisted Vespasian and Titus, wrote propaganda/history for the Romans.
Tacitus 55-120;
       Roman historian under the Flavians, anti-Jewish, conservative, sceptical of miracles.
Suetonius 69-140;
       Flavian historian, casual about Jews, mentions Josephus’ Flavian prophecy amongst others.
Pliny the Younger 61-113;
       Friend of both Tacitus and Suetonius, they are mentioned in his letters.

Note - These four writers above have at least two things in common; they contain the earliest secular mention of Christianity, and they were all Flavian employees.