The Reliability of the Bible: The Historicity Of Sacred Scripture
Before we ask whether Jesus is truly God, we must answer a deeper question: Can the Bible be trusted at all? After all, the entire Christian faith relies on the historicity and validity of Jesus Christ, which is preserved through Sacred Scripture.
If the foundation is weak, the arguments built upon the Bible will collapse. But if the Bible is historically reliable, archaeologically supported, and internally consistent, then it stands as a credible witness to the truth, not only about history, but about eternity.
For many, the Bible is regarded just as a sacred text, divinely inspired and spiritually instructive. But if you seek further, it is more than that—it is a historically trustworthy record, rooted in real events, eyewitness testimony, and the lived memory of the Church.
The Bible is not a single book. It’s a collection of 73 books written over 1,600 years, on three continents, by nearly 40 different authors in three languages: Hebrew, Aramaic, and Greek.
Time and again, skeptics have tried to dismiss the Bible as myth, legend, or propaganda written long after the fact. Yet the evidence points decisively in the opposite direction.
The New Testament in particular, which reveals the person of Jesus Christ and forms the heart of the Christian message, has withstood two millennia of scrutiny.
On purely historical grounds, the Bible—especially the New Testament—is proven trustworthy by tests any ancient document would be proud to pass.
The New Testament has over 5,800 Greek manuscripts, with fragments dating to the early 2nd century, such as the John Rylands Fragment (P52). That’s within a few decades of the original writing.
Compare that to:
- Caesar’s Gallic Wars: ~10 manuscripts, written 900 years later
- Plato’s works: ~7 manuscripts, 1,200 years later
No ancient document has better preservation or earlier copies than the Bible. Here are some more outstanding numbers of the Bible:
- 2.6 million+ pages of biblical text
- 36,000+ patristic quotations
- 20-25,000 total manuscripts of the New Testament
As we examine the validity of the Bible, we’ll first address critical claims against it, and then we’ll review arguments that strengthen its historicity.
Is The Bible Composed Of Stolen Myths?
In recent decades, a popular claim has resurfaced that the Bible, especially Christianity, is nothing more than a copy of older pagan myths.
According to this theory, Jesus is just another “dying and rising god,” the stories of the Old and New Testaments are stolen from Egyptian, Greek, Persian, or Babylonian legends, and the Bible evolved to look historical after the fact.
Critics often point to superficial parallels like:
- Horus was born of a virgin, died, and was resurrected
- Mithras was born on December 25 and had 12 disciples.
- Dionysus turned water into wine.
- Krishna had a divine birth, performed miracles, and experienced a resurrection.
But when this claim is subjected to serious scrutiny, it collapses under the weight of actual history, archaeology, scholarship, and internal logic.
Most “Parallels” are Exaggerated, Fabricated, or Post-Christian
What many critics don’t realize is that the so-called similarities were often added to pagan stories after the rise of Christianity. These retroactive projections were not original to those myths.
For example, there’s no evidence that Mithras was born of a virgin or resurrected. He emerged from a rock, fully grown and clothed in armor. The supposed “resurrection” was added in later Roman reinterpretations, not found in the original Persian sources.
Even when there are similarities, they’re broad and vague, not detailed or meaningful in the same way. Most revolve around general themes common to human storytelling, like good versus evil, life and death, or divine intervention.
Dionysus didn’t turn water into wine in a historical moment among eyewitnesses. His myth involved miraculous vines or fountains, not a specific miracle at a wedding (as in John 2).
One is a mythical motif; the other is a recorded event with cultural, theological, and personal detail.
The Bible is Rooted in Real Time, Places, and People
The Bible’s historical accuracy demonstrates that specific locations, figures, and promises were not fabricated myths or copies of pagan ones, but were grounded in real people, places, and events. Far from being a forged religious book created to deceive, the Bible has proven again and again to be an astonishingly accurate record of ancient events.
The Bible speaks historically and geographically:
- “In the days of King Uzziah…” (Isaiah 1:1)
- “In the land of Canaan…” (Genesis 12:5)
- “In the fifteenth day of the second month…” (Exodus 16:1)
No other ancient sacred text names real cities, kings, treaties, and exact dates with this level of specificity — and no other book has had more of its claims confirmed by historical and archaeological findings.
Unlike mythical tales, the Bible anchors its events in real history:
- Real kings/leaders: Nebuchadnezzar, Cyrus, Herod, Pontius Pilate
- Real cities: Jerusalem, Babylon, Nineveh, Rome
- Real dates: tied to reigns, wars, and empires
No pagan myth even attempts this kind of historical precision. Luke 3:1 opens by listing seven historical markers:
“In the fifteenth year of the reign of Tiberius Caesar… when Pontius Pilate was governor of Judea…”
This is not how myth speaks. This is how history is recorded.
Jewish and Christian Authors were Radically Opposed to Paganism
The earliest Christians were devout Jews, and Jewish belief strictly forbade blending in pagan elements.
These men would sooner die (and many did) than adopt foreign mythology into their faith.
Paul, Peter, James, John — none of them were borrowing from Zeus or Horus. They were rooted in Jewish Scripture, prophecy, and covenant theology.
The Old Testament Predictions Came Before, Not After
Critics say the Bible was crafted to “fit” old myths, but the Bible was already predicting a coming Messiah centuries before Christ, and long before any supposed parallels. The Septuagint, a Greek translation of the Hebrew Old Testament, was completed in the 3rd century BC, predating the time of Jesus.
- Isaiah 53 (written ~700 BC) describes a suffering servant pierced for our sins.
- Micah 5:2 foretells a ruler born in Bethlehem.
- Psalm 22 describes crucifixion-like imagery before crucifixion was invented.
These prophecies are older than the life of Christ and are documented in ancient manuscripts, such as the Dead Sea Scrolls, which predate the time of Jesus.
If not a Myth, Then it Must Be a Part of History.
This theory that the Bible is composed of stolen myths only thrives in pop culture and isn’t taken seriously in scholarly circles today.
Dr. Bart Ehrman (agnostic historian):
“The idea that Jesus was modeled on dying-rising gods of the ancient world is a fringe theory that scholars do not accept.”
Claims that Christianity stole from pagan myths are based on poor research, outdated theories, and dishonest comparisons.
If the Bible is not a myth, then it deserves to be taken seriously, not just as a book of faith, but as a truthful witness to reality.
Did the Biblical Writers “Reverse-Engineer” Their Stories to Align with History?
Another persistent claim made by skeptics is that the Bible was written “after the fact”—that is, that its authors created or reshaped the narratives to align with known historical events, effectively reverse-engineering prophecy and crafting mythologies long after the supposed events occurred. But both historical evidence and the Catholic tradition tell a different story.
The truth is that the books of the Bible—especially the New Testament—were written within the living memory of the events they describe. The Gospels and epistles are not the product of centuries of development, but of a Church formed by eyewitnesses, preaching a message rooted in real events that had been seen, heard, and passed down with care and immediacy.
The New Testament Was Written Early
Most of the New Testament was composed between AD 50 and AD 70, only 20 to 40 years after the death and resurrection of Jesus. Some of St. Paul’s letters, such as 1 Thessalonians and Galatians, are widely dated to around AD 50, a mere two decades after Calvary.
In those letters, we already see the development of Christian theology: the divinity of Christ, His resurrection, the Eucharist, justification by grace, and even hymns of worship directed to Jesus (see Philippians 2:5-11).
This proves that core doctrines were not later inventions, but part of the earliest apostolic proclamation. These were not legends that grew slowly over centuries, but truths preached and believed in the face of persecution, while the very people who witnessed the events were still alive and able to confirm or deny them.
If the apostles and evangelists had fabricated their stories, the original audience—many of whom had lived through the events—could have easily exposed the lies. But they didn’t.
Instead, these writings spread rapidly throughout the ancient world, copied, memorized, and quoted by the early Fathers of the Church.
Even the Old Testament Shows Historical Proximity
The same principle applies to the Old Testament. Modern archaeology and historical analysis increasingly confirm that many of its books show signs of being written during or soon after the periods they describe.
Far from being vague myths retroactively imposed on Jewish history, texts such as the Pentateuch, the historical books (Samuel, Kings, Chronicles), and even the prophets demonstrate a detailed knowledge of ancient customs, geography, political figures, and international affairs.
For example, the Book of Daniel—often maligned by critics as a later forgery—contains accurate references to Babylonian and Persian court practices that were unknown until relatively recent archaeological discoveries confirmed them.
Similarly, the books of Kings and Chronicles reflect temple records and administrative details likely available only to scribes close to the events.
Jesus Fulfilled Prophecies Backed by Pre-Christian Manuscripts
The New Testament records the fulfillment of Old Testament prophecies about the Messiah, and we know these weren’t added later because they appear in pre-Christian manuscripts, such as the Dead Sea Scrolls.
- Isaiah 53 (written ~700 BC) describes a servant “pierced for our transgressions” — fulfilled in Jesus’ crucifixion.
- Micah 5:2 predicts the Messiah would be born in Bethlehem — fulfilled in Jesus’ birth.
- Psalm 22 describes a man surrounded by enemies, with pierced hands and feet, casting lots for his clothing.
These texts were written centuries before Jesus and were widely known before His birth. Their fulfillment is not coincidental — it is providential.
Refuting the “Telephone Game” Myth
Many skeptics liken the transmission of the Bible to a child’s game of “telephone.” The idea is that Jesus spoke Aramaic, which was recorded in Greek, then translated into Latin, and subsequently into German and English—so modern Bibles must be a distorted translation of a translation.
But this is factually wrong.
Translation vs. Transmission
- Translation is converting words from one language to another.
- Transmission is copying texts over time.
Modern Bibles are not the product of layered translations. They’re translated directly from the original Hebrew and Greek manuscripts.
Only about a dozen verses come from Aramaic. Scholars compare modern translations to ancient manuscripts and historical translations (such as Latin and German) to ensure accuracy and clarity.
The Transmission of the Bible: Not a Single Line, But a Web
The “telephone game” fails because it assumes a single line of transmission. The Bible didn’t travel through time, whispered down one fragile chain. Instead, it was preserved across multiple geographical locations by many independent scribes and communities.
The Christian world was zealous in spreading the Word of God. From the 1st to 4th centuries, manuscripts appeared across Europe, North Africa, the Middle East, and even the British Isles. Christians didn't hoard texts—they distributed them.
And because these copies were made independently in various locations, we can now compare and reconstruct the originals with remarkable accuracy.
A Puzzle With Extra Pieces, Not Missing Ones
The Bible isn’t like a corrupted message in a whispering game. It’s more like a 100,000-piece puzzle—except we don’t have just 100,000 pieces. We have 110,000.
Some puzzle pieces don’t belong—scribal errors, later additions, or explanatory notes that got copied into the main text.
But having more pieces means we can confidently identify what the original image looked like. Scholars today can determine with incredible precision which pieces are authentic.
Dispelling the Myth of Late Authorship
Skeptics often claim that the New Testament was written long after Jesus’ death—perhaps a hundred years later—making it vulnerable to distortion. Critics, such as Ferdinand Christian Baur in the 19th century, argued that Christianity developed over time and that its earliest documents were written far too late to be historically reliable.
Yet archaeological and manuscript discoveries in the 20th century crushed these theories. The Rylands Papyrus (P52), dated to around AD 130 and containing a fragment of the Gospel of John, decisively showed that John’s Gospel must have been written well before that time.
The Chester Beatty Papyri (circa AD 155) and the Bodmer Papyrus (circa AD 200) further bridge the gap between Jesus’ life and the manuscripts that record it.
The notion that Christian doctrine evolved over centuries before being written down is simply untenable. As Catholics, we understand that the Church began preserving the apostolic preaching in both oral and written forms quickly, guided by the Holy Spirit (cf. Dei Verbum 8–10).
The Scholarly Consensus on Early Dating
Modern scholarship, including voices outside the Church, affirms that the New Testament was written remarkably early. Yale professor Millar Burrows noted that the comparison of early Greek papyri with the received New Testament texts confirms the faithful transmission of the text.
Renowned archaeologist William F. Albright concluded that every New Testament book was written before AD 80, just a few decades after the events they describe.
This early dating places the Gospels and letters of the apostles within the lifetimes of eyewitnesses who could confirm—or contest—their truth. There was no room for legend to replace fact. This matches the Church’s understanding that Scripture was born from the apostolic witness and handed down faithfully through the early Church (cf. CCC 76–77).
Legends take time to develop. But the New Testament doesn’t give us centuries of distance — it gives us eyewitness accounts written within decades of Jesus’ life.
- Paul’s letters are dated to within 15–25 years after Jesus’ death (e.g., 1 Corinthians ~AD 55).
- In 1 Corinthians 15:38, Paul records a creed that includes Jesus’ death, burial, resurrection, and appearances to over 500 people — a creed that scholars date to within 3–5 years of the crucifixion.
- The Gospels (Mark, Matthew, Luke, John) were written between AD 60 and 95, while many eyewitnesses were still alive.
You don’t fabricate supernatural claims about someone while their friends and enemies are still alive to dispute it — unless you’re telling the truth.
Biblical scholar and former director of the British Museum Sir Frederic. Kenyon says:
“In no other case is the interval of time between the composition of the book and the date of the earlier manuscripts so short as in that of the New Testament”
New Testament composition dates:
Refuting the Gospel Conspiracy
Another claim of critics alleges that there were dozens of gospels, and that the Church arbitrarily chose four while suppressing the rest. The truth is far more sober.
The so-called “Gnostic Gospels” (e.g., Thomas, Judas, Philip) were written between AD 120 and 250, well after the apostolic era. They are theologically and historically alien to the apostolic faith. Scholar Craig A. Evans confirms that these texts are not credible historical sources.
By contrast, the four canonical Gospels—Matthew, Mark, Luke, and John—were written in the first century, within the lifetime of the apostles and the early Church. Their authority was recognized not by fiat but by faithful transmission within the living Tradition of the Church.
Consistency Across Four Independent Gospels
Some critics say the Gospels contradict each other. But in reality, they reflect the natural diversity of perspective you'd expect from multiple eyewitnesses, while still agreeing on all significant events.
All four Gospels agree on:
- Jesus’ miracles,
- His crucifixion under Pilate,
- His burial,
- The empty tomb,
- His resurrection appearances.
Their consistency, despite stylistic and narrative differences, is precisely what we see in reliable, independent reports of the same event.
The Gospels often tell the same stories with different emphases. When read together, they interlock in ways the authors didn’t coordinate—a strong sign of truth.
For example, the feeding of the 5,000:
- In John 6, Jesus asks Philip where to buy bread.
- Luke 9 states that the event occurred in Bethsaida.
- John 12 tells us Philip was from Bethsaida.
Jesus asked Philip because he was from the same area. This detail isn’t emphasized—it’s hidden in the fabric of the texts. It’s precisely the kind of minor but consistent fact you find in eyewitness testimony.
Jewish Oral Tradition Accurately Preserved Jesus’ Teachings
Despite the compelling evidence of manuscripts for the validity of the New Testament, another common objection raised against the New Testament is that the Gospels were written decades after Jesus lived — so how can we trust that His words and actions weren’t distorted over time?
This is a fair concern, especially in a world where memories fade and stories get exaggerated. However, what most modern skeptics overlook is that Jesus lived and taught in a deeply oral culture — particularly within Jewish rabbinic tradition — where memorization, repetition, and the transmission of teachings were central to religious life.
In that context, a 20–30 year gap between the events of Jesus’ life and the writing of the Gospels is not a problem — it’s consistent with how Jewish tradition functioned to preserve truth.
In the 1st century, Jewish rabbis (teachers) would gather disciples around them. These disciples were not just casual learners — they were expected to: memorize their teacher’s words, imitate his behavior, and preserve and transmit his message faithfully.
For example, the Mishnah (oral law compiled ~AD 200) preserves teachings from rabbis who lived 200 years earlier, passed down orally with remarkable consistency.
Jesus functioned as a rabbi, and his disciples acted like faithful students, listening to his teachings day after day and committing them to memory in a culture where oral transmission was the norm, not the exception.
Oral Cultures Had Stronger Memory Techniques
Modern Westerners are often poor at memorization because we rely on writing and digital tools. But oral cultures were radically different as they trained memory from youth. Their practices employed repetition, poetic patterns, and verbal cues to preserve long narratives, legal codes, genealogies, and proverbs word-for-word.
Ancient Jewish boys were often required to memorize large portions of the Torah (Genesis–Deuteronomy) by age 12–13.
The teachings of Jesus — filled with parables, parallelism, alliteration, and short sayings — were designed for oral retention. He taught like someone who expected His words to be memorized and passed on.
The Gospels Reflect Early Oral Formulas
Scholars have noted that the Gospels — especially the sayings of Jesus — contain signs of oral tradition:
- Repetition and rhythm (e.g., “Truly, truly I say to you…”)
- Structured sayings (e.g., Beatitudes, the Lord’s Prayer)
- Parallel statements (e.g., “You have heard it said… but I say to you…”)
- Easily memorizable parables (e.g., the Good Samaritan, the Prodigal Son)
These aren’t random or spontaneous. They were crafted for memorization and preserved with great care before being written down.
The Gap Between Jesus and the Gospels Was Short by Ancient Standards
As mentioned earlier, historians strongly believe the Gospels were written before 80 A.D., which is less than 50 years after Jesus’ ministry, a remarkably short period by ancient biographical standards.
In comparison:
- Alexander the Great: The First biographies were written 400 years after his death.
- Buddha: Writings compiled hundreds of years later.
- Jesus: Written within the lifetime of His followers.
And unlike those other figures, Jesus’ students were alive, organized, and trained to preserve His teaching from the beginning, ensuring faithful transmission.
The Jewish people were masters of oral tradition. Rabbinic instruction required precise memorization, often word for word. As one rabbinic proverb says, a student should be “like a plastered cistern that does not lose a drop.” In this context, the teachings of Jesus—many of which use parables, poetic structure, and repetition—were ideally suited for memorization.
A.H. McNeile and C.F. Burney both affirmed that Aramaic structures played a role in preserving teachings. The tradition was not fluid and unreliable—it was disciplined and sacred. For the early Church, keeping the words and deeds of Christ was a holy responsibility.
The gap between Jesus' ministry and the writing of the New Testament isn’t evidence of corruption — it’s evidence of intentional preservation through a culture trained in memory, repetition, and accountability.
Jesus' disciples were faithful Jewish learners, formed in an oral tradition, entrusted with the words of a Teacher they believed was the Messiah. They had every reason to remember, every method to preserve, and every opportunity to pass on His message intact.
So when we read the words of Jesus in the Gospels, we aren’t reading myth — we’re reading the well-preserved oral tradition of those who walked with Him, listened to Him, and later gave their lives to proclaim Him.
The Criterion of Embarrassment
One of the most overlooked reasons to trust the Bible — especially the New Testament — is something few people expect: It tells stories that are embarrassing, confusing, or even damaging to the credibility of its authors and heroes.
This is no accident. This feature is one of the strongest arguments that the Bible is not a cleverly invented myth or propaganda piece, but a record of real events written by people who were more committed to truth than to their reputation.
In historical analysis, the criterion of embarrassment is a tool used to assess whether a reported event is likely to be authentic. The principle is simple: People do not willingly invent stories that make themselves or their group look foolish, sinful, weak, or discredited.
So if a source includes details that are awkward, humiliating, or counterproductive, it’s likely those details are accurate, because they serve no benefit to the writer unless they happened.
The Disciples Are Consistently Clueless
In nearly every Gospel account, the disciples are portrayed as:
- Misunderstanding Jesus’ mission (Mark 8:31-33)
- Arguing about who’s the greatest (Luke 22:24)
- Falling asleep during Jesus’ greatest hour of need (Mark 14:37)
- Abandoning Him at His arrest (Matthew 26:56)
If you were inventing a religion to glorify your leaders and gain credibility, you wouldn’t paint yourself as a coward or fool. Yet the Gospels do so — repeatedly.
Women Are the First Witnesses of the Resurrection
In the ancient Jewish world, women’s testimony was not considered legally valid in court. Yet all four Gospels report that women—not men—were the first to discover the empty tomb and encounter the risen Jesus (Matthew 28:1-10, John 20:11-18).
If the resurrection story were a fabrication, the authors would have used men as the first witnesses. That they didn’t tells us one thing: they were committed to telling the truth, even if it undermined cultural credibility.
The Heroes Are Deeply Flawed
The central figures of the early church are portrayed with unflinching honesty:
- Peter denies Jesus three times — even after swearing loyalty (Luke 22:54-62)
- Thomas doubts the resurrection despite multiple testimonies (John 20:24-29)
- Paul publicly admits he once persecuted Christians (1 Timothy 1:13)
These aren’t details you'd include if you were inventing flawless leaders. They're there because they happened, and the authors wanted the record to be honest, not polished.
Jesus Says and Does Difficult Things
Even Jesus — the central figure of the New Testament — does things that are not easy to explain from a public relations perspective:
- He angers His hometown and is nearly thrown off a cliff (Luke 4:28-30)
- He doesn’t know the hour of His return (Mark 13:32)
- He appears to struggle emotionally in Gethsemane, sweating “like drops of blood” (Luke 22:44)
- He cries out, “My God, my God, why have you forsaken me?” on the cross (Matthew 27:46)
These are deeply human, raw moments. They make Jesus relatable, yes — but they also make Him look vulnerable. You don’t include these unless you’re telling the truth.
If the New Testament were a legend:
- The disciples would be brave, insightful, and noble.
- Jesus would never be misunderstood or doubted. Men with authority would announce the resurrection.
- The heroes would be flawless founders, not fragile humans.
But that’s not what we find. Instead, we see: Honesty, Humility, and Historical credibility. The very details critics mock are the details that make the Bible more believable, not less.
The criterion of embarrassment shows us that the New Testament was not crafted to impress, but to record what happened, even when it hurt. These unflattering details give the Bible the ring of truth.
Because only truth-tellers include the parts that cost them respect, only eyewitnesses let the facts speak for themselves, even when it makes them look bad.
And that’s exactly what the New Testament does.
The Power of Eyewitnesses: Why the Apostles Couldn’t Have Lied
One of the strongest arguments for the reliability of the New Testament is also one of the simplest: Too many people saw what happened.
The only reason the apostles’ message endured is that it was backed by living memory, verified by a community of eyewitnesses, and fueled by a truth too powerful to be silenced.
The life, death, and resurrection of Jesus didn’t take place in secret. They occurred in public, in a real city, in a real region, surrounded by thousands of people, many of whom were still alive when the New Testament was written.
The authors of the New Testament explicitly claim to be eyewitnesses or direct recorders of eyewitness testimony.
- Luke 1:1-4: Luke says he “carefully investigated everything from the beginning” and interviewed “those who from the first were eyewitnesses.”
- John 19:35: John writes, “He who saw it has borne witness — his testimony is true.”
- 2 Peter 1:16: “We did not follow cleverly devised myths… we were eyewitnesses of His majesty.”
As scholar Richard Bauckham writes:
“The Gospels are based on the testimony of eyewitnesses who remained accessible and authoritative sources within the Christian communities.”
If the apostles had been lying or exaggerating, they would have been easily refuted by the very people who were there. And yet no such refutations exist. We find the opposite: a movement that spreads rapidly in the same places where the events supposedly occurred, despite persecution, social risk, and political hostility.
The Early Christian Message Was Public — and Immediate
The early Christian movement was public and communal, with many witnesses to Jesus’ life and words. His teachings were repeated regularly in worship and passed from church to church, and any severe distortion would have been challenged by those who knew better.
Christianity was not spread through private mystical visions or secret codes — it was preached publicly, in the streets, in synagogues, and in courts of law.
- Acts 2 — Peter’s Pentecost sermon is delivered in Jerusalem, where Jesus had just been crucified.
- Acts 26 — Paul says to King Agrippa, “These things were not done in a corner.”
The apostles didn’t go to distant lands and make up stories. They started preaching in the very city where Jesus died — in front of the same crowds and rulers who had watched it happen.
Hundreds of Eyewitnesses Could Confirm or Deny
The New Testament openly appeals to living witnesses — people who saw Jesus and could verify or challenge the apostles’ claims.
1 Corinthians 15:3-8 (written ~AD 55) says:
“He appeared to more than 500 brothers and sisters at the same time, most of whom are still living…”
Paul is essentially saying: “If you don’t believe me, go ask them yourself.”
This wouldn’t be possible if the event never happened, the story had already been distorted, or the people were fictional.
Instead, Paul confidently points to a public, shared experience with named and unnamed witnesses still alive at the time of writing.
If the apostles had fabricated the resurrection, they would have faced immediate correction by:
- Other disciples who didn’t see what they claimed
- Jewish leaders who wanted to squash the movement
- Roman officials who could expose public fraud
Yet, there are no surviving ancient texts from the 1st or 2nd centuries that say these men are lying.
The most consistent Jewish and Roman response was not denial of the events, but alternate explanations:
- “The disciples stole the body” (Matthew 28:13)
- “Jesus did magic by the power of demons” (accusation in the Talmud and early polemics)
These are admissions that something miraculous or unusual had to be explained away, not that it didn’t happen.
F.F. Bruce, Scottish evangelical scholar, rightly noted that the apostles had to contend not only with friendly eyewitnesses but also with hostile ones. If they had distorted the facts, the opposition would have had every reason—and opportunity—to correct them. But none did.
The silence of ancient critics regarding the central claims of Christianity is itself a powerful testimony.
The Early Christian Community Knew the Truth, And Faced Consequences For It
The earliest Christian churches were filled with people who had known Jesus, seen the apostles, or heard their sermons firsthand.
- Acts 1:21-22 shows the apostles carefully choosing new leaders based on eyewitness qualifications.
- Luke 1:14 tells us the author interviewed those who were there from the beginning.
The apostolic message was not delivered into a vacuum. It was embedded in a community that remembered — and that would have exposed lies if they surfaced.
If the apostles were making it up, what was their motive? Fame? Wealth? Political power? They were beaten, imprisoned, exiled, and killed. They preached to people who could call them liars, and yet they never changed their story.
People don’t die for what they know is a lie. The apostles knew what they saw — and they risked everything to tell the truth, even when it cost them their lives.
These are not the words of myth-makers. They are deliberate truth-claims, made in public, during the lifetimes of skeptics, with nothing to gain except persecution.
The New Testament was not written in secret, in isolation, or mythological tones. It was written in the very generation that saw the events happen, and in front of people who would have called it out if it weren’t true.
You can fake a private vision. You can’t fake a public resurrection witnessed by hundreds — in the same city where it happened — and get away with it.
The Manuscript Evidence Is Overwhelming
The New Testament is one of the most well-preserved documents in the ancient world. No other ancient book comes close.
As mentioned earlier, today the New Testament has over 5,800 Greek manuscripts, dating to the early 2nd century, and more than 20,000 in other languages (Latin, Syriac, Coptic, etc.).
In comparison, the KJV (1611) Bible was based on seven printed editions of the Greek New Testament, mostly from Erasmus (early 1500s). He had just six Greek manuscripts, the oldest of which dated back to the 11th century.
There are over 2,600,000 pages of Greek manuscripts, over 36,000 Patristic quotations, and over 23,000+ total Manuscripts.
The gap between original writing and earliest copies is 50–100 years, compared to 800–1,000 years for works by Plato or Caesar.
Biblical scholar Bruce Manning Metzger says,
“The quantity of New Testament material is almost embarrassing in comparison to other works of antiquity.”
The Iliad has 643 manuscripts.
The works of Thucydides and Tacitus are based on just a handful of manuscripts written over 1,000 years after the original.
The New Testament is unrivaled among ancient documents in terms of manuscript evidence.
Daniel Wallace, American professor of New Testament Studies at Dallas Theological Seminary, notes that more than 50,000 manuscript fragments have been found, including 30 full New Testament manuscripts discovered in a single monastery in 1975.
The manuscripts are nearly identical to what we have in modern Bibles, as the early Church preserved the text faithfully.
Papyrus 66 is a near-complete codex of the Gospel of John:
"In the beginning was the Word, and the Word was with God, and the Word was God…".
Addressing Textual Variants
What about the claim that there are 300,000 to 400,000 textual variants in the New Testament? Let us examine the facts:
- 75% of these are minor spelling differences.
- Many others are stylistic (e.g., “Jesus” vs. “he”).
- Less than 1% affects the meaning of the text.
- None affects any core doctrine of the Catholic faith.
American theologian Craig Blomberg estimates that 97–99% of the original New Testament can be reconstructed with certainty.
In truth, the abundance of manuscripts creates more variants, but also gives us the tools to detect and correct them.
John 5:4—initially missing in the NIV—is a good example. This verse about the angel stirring the waters at Bethesda wasn’t removed from Scripture. It was a marginal note copied into the main text in later manuscripts. When scholars realized this, they moved it to a footnote.
This means we don’t have less Bible—we have more than enough, and we know what’s original and what’s not.
Bible Versions Do Change—But for Clarity, Not Corruption
Compare Psalm 23 in Wycliffe’s medieval English (“Drayton me wrecked me blytheism…”) to a modern version. It’s incomprehensible now. Modern translations adjust language, not truth.
Words change over time. “Awful” used to mean “awe-inspiring.” Today, it means something terrible. So yes, your Bible changes—but it changes so you can understand it.
Archaeology Confirms The Bible Rather Than Invents
Many ancient religious texts are composed in the form of myths and poetry, with vague references to unknown lands and imaginary deities. The Bible is radically different.
It names cities, kings, dynasties, rivers, mountains, treaties, economies, and customs — and most importantly, these details match what we discover in archaeology and history.
Archaeological Finds from the Old Testament
The Hittite Empire
- Reference: Genesis 23:10; 2 Kings 7:6
- Discovery: 19th–20th century excavations in modern Turkey uncovered Hattusa and thousands of Hittite records.
- Significance: Once mocked as mythical, it is now one of the most well-documented empires in the ancient world.
Jericho and Hazor Destruction Layers
- Reference: Joshua 6 (Jericho); Joshua 11 (Hazor)
- Discovery: Excavations revealed fire-damaged destruction layers in both cities.
- Significance: Strong archaeological support for Israel’s conquest narratives.
Real Cities and Geography
- Cities such as Shechem, Bethel, Dan, Hebron, and Beer-Sheba have all been located and excavated, with occupation layers corresponding to biblical timelines.
- Significance: Confirms the Bible’s geographical precision.
The Pool of Gibeon
- Reference: 2 Samuel 2:13
- Discovery: 37-foot-deep rock-cut pool excavated at el-Jib.
- Significance: Matches the biblical setting of a military standoff.
The Moabite Stone (Mesha Stele)
- Reference: 2 Kings 3
- Discovery: Stone slab found in Jordan, written by King Mesha of Moab.
- Significance: Confirms the biblical account of Moab's rebellion from the enemy's record.
The Tel Dan Stele
- Reference: 2 Kings 8
- Discovery: 1993 in northern Israel
- Content: References the “House of David.”
- Significance: First archaeological confirmation of David’s dynasty outside the Bible.
The Siege of Lachish (701 BCE)
- Reference: 2 Kings 18–19; Isaiah 36
- Discovery: Assyrian reliefs from Sennacherib’s palace depict the siege; destruction layers found at Lachish.
- Significance: Assyrian artwork and archaeology confirm a major biblical event in Judah.
Sennacherib’s Invasion of Judah
- Reference: 2 Kings 18–19; Isaiah 36–37
- Discovery: The Taylor Prism records Sennacherib conquering 46 cities — but not Jerusalem.
- Significance: Matches the Bible’s report of the failed siege of Jerusalem and confirms Hezekiah’s defense.
The Babylonian Exile (586–538 BCE)
- Reference: 2 Kings 24–25; Jeremiah 39
- Discovery: Burn layers, arrowheads, and Babylonian artifacts found in Jerusalem; Babylonian Chronicles confirm King Jehoiachin’s exile.
- Significance: Verifies the fall of Jerusalem, destruction of Solomon’s Temple, and exile of the Jewish elite — one of the most pivotal events in Jewish history.
The Babylonian Chronicles
- Reference: 2 Kings 24; Jeremiah 52
- Discovery: Ancient tablets from Babylon documenting military campaigns
- Significance: Aligns with the Bible’s account of Babylon’s siege and exile of Judah.
Ostraca from Lachish (Lachish Letters)
- Reference: Jeremiah 34–38
- Discovery: Military dispatches written on pottery before Lachish fell to Babylon.
- Significance: Eyewitness evidence of the exact conditions described by the prophet Jeremiah.
The Mountain of God: Sinai
- Reference: Exodus 19–20
- Discovery: Burnt peaks, altars, and boundary markers at Jebel al-Lawz; Semitic inscriptions in the Sinai Peninsula.
- Significance: Supports the historical plausibility of the Exodus route and Sinai event.
The Gate of Heaven: Bethel
- Reference: Genesis 28
- Discovery: Identified with modern Beitin; long-standing spiritual significance.
- Significance: A real city with centuries of worship and biblical relevance.
The Shepherd’s Cave and David’s Well in Bethlehem
- Reference: 1 Samuel 16, 22; 2 Samuel 23
- Discovery: Bethlehem’s terrain includes natural caves and ancient wells.
- Significance: The Geography of David’s life and early kingship matches the physical setting of Bethlehem.
The Covenant City: Jerusalem
- Reference: Genesis 14; 2 Samuel 5; 1 Kings 6
- Discovery: Excavated City of David, Hezekiah’s Tunnel, Babylonian arrowheads, inscriptional evidence.
- Significance: A continuously inhabited city matching biblical records across centuries.
Solomon’s Temple Architecture
- Reference: 1 Kings 6–7
- Discovery: Archaeological parallels at Ain Dara, Hazor, and Arad reflect similar tripartite sanctuary layouts.
- Significance: Reinforces the Bible’s description of sacred architecture.
The Cyrus Cylinder
- Reference: Isaiah 44:28; Ezra 1
- Discovery: Babylonian clay cylinder announcing Cyrus’s decree to restore exiled peoples
- Significance: Confirms the return of Jews to Jerusalem and the rebuilding of the Temple, matching Ezra nearly word-for-word.
The Dead Sea Scrolls
- Discovery: 1947–1956 near Qumran
- Content: Every book of the Hebrew Bible (except Esther) found in scroll fragments dated to the 2nd century BC
- Significance: Shows incredible consistency with modern texts, proving accurate transmission of Scripture over 1,000 years.
Archaeological Finds from the New Testament
The Pool of Bethesda
- Biblical Reference: John 5:2
- Discovery: Excavated in the 19th century near the Sheep Gate in Jerusalem, exactly where John described.
- Significance: Confirmed the existence of five porticoes and their function as a healing pool, just as John recorded.
The Pool of Siloam
- Biblical Reference: John 9:7
- Discovery: Uncovered in 2004 during construction work in Jerusalem.
- Significance: Confirmed the site where Jesus healed the blind man. Dating and layout matched the Second Temple period.
The House of the Virgin (Nazareth)
- Biblical Reference: Luke 1:26-27
- Discovery: First-century house found beneath the Church of the Annunciation in Nazareth, with domestic features such as grain silos, stone tools, and a living area.
- Significance: Demonstrates that Nazareth was indeed an inhabited village in Jesus' time — disproving earlier claims it did not exist — and fits perfectly with Mary’s social and cultural setting.
The Birthplace of Jesus (Bethlehem Cave)
- Biblical Reference: Luke 2:7
- Early Testimony: Justin Martyr (AD 150) states Jesus was born in a cave.
- Discovery: The cave beneath the Church of the Nativity shows continuous veneration dating to the 2nd century.
- Significance: A remembered site of Christian worship matching the Gospel tradition — not invented centuries later, but honored from the beginning.
The Garden of Gethsemane
- Biblical Reference: Matthew 26; Mark 14; Luke 22; John 18
- Location: Base of the Mount of Olives, east of Jerusalem
- Discovery: Ancient olive trees and a long-standing tradition of early Christian veneration, supported by 1st–2nd century writings.
- Significance: A real and continuous sacred site, aligned with the Gospel narrative of Jesus’ agony before His arrest.
Golgotha and the Tomb (Church of the Holy Sepulchre)
- Biblical Reference: Matthew 27; John 19
- Identification: Located just outside Jerusalem’s 1st-century walls, identified by early Christians as Golgotha (“place of the skull”).
- Discovery: Roman-era quarry and execution site found; nearby tomb matches a “new tomb” as described in John 19:41.
- Tradition: Site venerated since at least AD 325, when Helena (Constantine’s mother) identified it based on preserved Christian memory.
- Significance: The crucifixion and burial of Jesus occurred in a known, preserved location, not symbolic, but specific and traceable.
The Upper Room (Cenacle on Mount Zion)
- Biblical Reference: Luke 22; Acts 1
- Location: Mount Zion, outside the Old City of Jerusalem
- Tradition: Venerated since the 4th century as the site of the Last Supper and post-Resurrection appearances.
- Current State: Rebuilt by Crusaders, but the location matches ancient Christian tradition and early usage.
- Significance: Served as the meeting place of the earliest Church, memorialized and preserved within the living memory of the events.
Pontius Pilate Inscription
- Biblical Reference: Matthew 27:2; Luke 3:1; John 18–19
- Discovery: 1961 in Caesarea Maritima
- Inscription: Mentions “Pontius Pilate, Prefect of Judea” and dedicates a building to Tiberius Caesar.
- Significance: First archaeological confirmation of the Roman governor who sentenced Jesus, previously known only from the Gospels.
The Erastus Inscription (Corinth)
- Biblical Reference: Romans 16:23
- Discovery: A pavement stone in Corinth bearing the name “Erastus,” identifying him as a city official (aedile).
- Significance: Matches the name and role Paul mentions in his letter to the Romans — a rare and powerful confirmation of a named associate.
Luke’s accuracy as a historian
The Gospel of Luke and the Book of Acts mention dozens of places, rulers, and customs.
Sir William Ramsay, initially skeptical about the New Testament’s historical accuracy, set out to disprove the Acts of the Apostles. What he found instead was that Luke, its author, was not just credible—he was meticulous.
“Luke is a historian of the first rank… This author should be placed along with the very greatest of historians.”
Luke’s Prologue (Luke 1:1-4)
Luke claims to base his Gospel on eyewitness testimony and to write an “orderly account” so readers can have certainty.
He tells us that he undertook a careful investigation, speaking with those “who from the beginning were eyewitnesses”.
This commitment to truth is not unique to Luke. John says,
“What we have seen and heard we proclaim to you” (1 John 1:3).
Peter boldly insists,
“We cannot but speak of what we have seen and heard” (Acts 4:20).
These are not the words of men recounting hearsay or myth—they are testimonies rooted in personal encounter.
Luke 3:1-2 – A Timeline of Real People
Luke 3:1 begins with seven historical markers:
“In the fifteenth year of the reign of Tiberius Caesar… when Pontius Pilate was governor of Judea…”.
It further mentions Herod, Philip, and Lysanias (local rulers), and Annas and Caiaphas (Jewish high priests).
Critics used to argue that Lysanias was an error. However, a recent inscription proves that a second Lysanias was governing during the correct period. Luke wasn’t mistaken—he was precise.
Does The New Testament Pass The Test?
Many skeptics claim there’s no real historical evidence for Jesus Christ outside the Bible. Others argue that Christianity is just a myth that developed over time. But here’s a question worth asking: Are we using different standards for Jesus than we do for every other figure of ancient history?
Suppose we apply the same criteria historians use to validate people like Julius Caesar, Socrates, or Alexander the Great. In that case, we’ll find that the New Testament—and Jesus Himself—pass those tests with even greater strength.
How Historians Evaluate Ancient Figures
Historians don’t need perfect real-time documentation to establish the truth of ancient life. Instead, they look for a preponderance of evidence, including:
- Written records (even if decades later)
- Independent corroboration
- Archaeological consistency
- Widespread influence
- Logical coherence across sources
So let’s briefly examine three widely accepted figures — Julius Caesar, Alexander the Great, and Socrates — and compare them to Jesus of Nazareth.
Case Studies: Three Ancient Figures
Julius Caesar (100–44 BC)
- Referenced by Cicero, a contemporary.
- Biographies by Suetonius and Plutarch were written 100–150 years later.
- Known through coins, sculptures, and political legacy.
- His writings survive — rare for ancient figures.
Alexander the Great (356–323 BC)
- No surviving contemporary records.
- Biographies by Arrian and Plutarch were written 300–400 years later.
- No writings by Alexander himself.
- Known through military impact, cities founded, and cultural legacy.
Socrates (d. 399 BC)
- Wrote nothing.
- Known entirely through the later writings of Plato, Xenophon, and Aristophanes.
- No statues, coins, or direct evidence — yet universally accepted as historical.
These men are accepted as real because the total weight of evidence points to their existence and influence, even if much of it comes from later or biased sources.
What About Jesus?
According to the New Testament:
- Jesus publicly taught, performed miracles, and was executed under Pontius Pilate.
- He was believed to have risen from the dead.
- His followers claimed to witness His resurrection.
- His movement exploded from a few dozen people to thousands, even under persecution.
- Within 300 years, the Roman Empire had adopted Christianity as its official religion.
If even some of this were to happen, we should expect documentation, outside references, and a widespread impact. And that’s exactly what we find — even from non-Christian sources.
You don’t need to open a Bible to verify the basic events of Jesus’ life. Greco-Roman historians, Jewish scribes, and hostile critics wrote about Him and His movement. This external corroboration adds to the validity of the Bible.
Tacitus (c. 100 AD) – Roman historian
"Christus, from whom the name [Christian] had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of... Pontius Pilate." – Annals 15.44
Josephus (c. 90 AD) – Jewish historian
Jesus was a wise teacher.
“He was crucified by Pilate… and the tribe of Christians... has not disappeared to this day.”
Pliny the Younger (c. 110 AD) – Roman governor
Wrote to Emperor Trajan that Christians worshipped Christ “as a god,” gathered weekly before dawn, and were morally disciplined, despite persecution.
Suetonius (c. 100 AD) – Roman historian
Referred to riots instigated by “Chrestus” (likely Christ) in Rome under Claudius, aligning with Acts 18:2.
Lucian of Samosata (mid-2nd century) – Greek satirist
Mocked Christians for “worshipping a crucified sage” and noted their belief in immortality and moral reform.
Thallus (c. 50s AD) – Pagan historian (quoted by Julius Africanus)
Referenced a mysterious darkness during Jesus’ crucifixion.
Babylonian Talmud (c. 3rd century)
Mentions "Yeshu" who practiced sorcery and was hanged (crucified) on Passover.
Mara bar Serapion (after 70 AD)
Syrian writer referred to Jesus as a “wise king” executed by the Jews, compared Him to Socrates and Pythagoras.
Celsus (c. 170 AD) – Hostile critic of Christianity
Claimed that Jesus used Egyptian magic and acknowledged miracles, resurrection claims, and a large following.
All of these sources are hostile, neutral, or pagan — and yet they confirm the core facts of Jesus’ existence, crucifixion, early followers, and rapid spread of Christianity.
Early Christian Sources Outside the Bible
Although not secular, early Christian writings are historically valuable because they were written within a generation or two of Jesus' time. They show us consistency across regions and confirm key Gospel facts.
The Didache (c. AD 50–70)
- What it is: Also known as The Teaching of the Twelve Apostles, the Didache is one of the earliest Christian documents outside of the New Testament. It is a church manual likely written before the destruction of the Temple in AD 70.
- Key references to Jesus:
- Speaks of “the gospel of Jesus Christ” (Didache 8).
- Mentions the Eucharist and baptism being performed “in the name of the Lord”, affirming Jesus’ authority.
- Contains a Trinitarian baptismal formula: “Baptize in the name of the Father, and of the Son, and the Holy Spirit.” (Didache 7:1)
- Speaks of “the gospel of Jesus Christ” (Didache 8).
- Historical value: Shows that Christians in the first generation after Jesus believed in His teachings, divinity, and resurrection.
Clement of Rome (c. AD 95)
- Who he was: Bishop of Rome and possibly a disciple of Peter or Paul (Philippians 4:3 may refer to him).
- Key work: First Letter to the Corinthians.
- References to Jesus:
- Speaks of “our Lord Jesus Christ” as the Son of God, risen from the dead (Ch. 24).
- Quotes Jesus’ teachings directly and describes his crucifixion and resurrection as historical facts.
- Repeated mentions of Jesus’ blood as a sacrificial offering.
- Speaks of “our Lord Jesus Christ” as the Son of God, risen from the dead (Ch. 24).
- Quote:
“Let us fix our gaze on the blood of Christ and realize how precious it is to his Father.” (1 Clement, Ch. 7)
- Historical value: Written just 30 years after Paul’s death, showing continuity of Christian teaching and Jesus’ centrality.
Ignatius of Antioch (c. AD 107)
- Who he was: Bishop of Antioch and a disciple of John the Apostle, martyred under Emperor Trajan.
- Key writings: Seven letters written while on the way to his martyrdom.
- References to Jesus:
- Repeatedly refers to Jesus as “God incarnate,” crucified and resurrected.
- Emphasizes Jesus’ birth from the Virgin Mary, passion under Pontius Pilate, and bodily resurrection.
- Repeatedly refers to Jesus as “God incarnate,” crucified and resurrected.
- Quote:
“There is one Physician who is possessed both of flesh and spirit... Jesus Christ our Lord.” (Letter to the Ephesians, 7)
- Historical value: First-generation post-apostolic leader, attesting to both Jesus’ humanity and divinity.
Polycarp of Smyrna (c. AD 110–155)
- Who he was: A disciple of the Apostle John and bishop of Smyrna.
- Key writing: Letter to the Philippians.
- References to Jesus:
- Affirms Jesus as crucified and risen.
- Speaks of obeying the teachings of Christ and Christ’s imminent return.
- Affirms Jesus as crucified and risen.
- Quote:
“He endured all things for our sakes, that we might live in Him.” (Philippians, Ch. 8)
- Historical value: Direct connection to the apostolic generation; his letter is filled with New Testament references and teachings of Jesus.
Papias of Hierapolis (c. AD 95–130)
- Who he was: Bishop of Hierapolis; claimed to have spoken directly with disciples of the apostles.
- Key source: Fragments preserved by Eusebius in Ecclesiastical History.
- References to Jesus:
- Mentions collecting oral traditions about Jesus from those who knew the apostles, especially John, Aristion, and the daughters of Philip.
- Refers to teachings from Matthew and Mark as records of Jesus' life.
- Mentions collecting oral traditions about Jesus from those who knew the apostles, especially John, Aristion, and the daughters of Philip.
- Quote:
“Mark, having become the interpreter of Peter, wrote down accurately all that he remembered of the things said and done by the Lord.” (Eusebius, Hist. Eccl.. 3.39)
- Historical value: Early witness to Gospel authorship and oral transmission about Jesus’ life.
Quadratus of Athens (c. AD 125)
- Who he was: An early Christian apologist who wrote a defense of Christianity to Emperor Hadrian.
- Quote:
“The works of our Savior were always present, for they were true: those who were healed and those who rose from the dead were seen not only when they were healed... but were also always present; and not merely while the Savior was on earth, but also after His death, they were alive for quite a while.” (Preserved by Eusebius, Hist. Eccl.. 4.3)
- Historical value: Highlights that eyewitnesses of Jesus’ miracles were still alive into the second century.
Aristides of Athens (c. AD 125)
- Who he was: Early Christian philosopher and apologist.
- Key work: Apology presented to Emperor Hadrian.
- References to Jesus:
- Describes Jesus as having lived a virtuous and miraculous life, and as having been crucified and risen.
- Calls Jesus the “Son of God most high.”
- Describes Jesus as having lived a virtuous and miraculous life, and as having been crucified and risen.
- Historical value: Independent testimony of Jesus’ historical life and divine claims.
We accept Alexander the Great, Socrates, and Julius Caesar based on far less evidence, often from later, less detailed, and more biased sources.
But when we apply the same historical standards to Jesus and the New Testament, we find:
- Multiple independent attestations
- External hostile corroboration
- Rapid growth under persecution
- Geographically widespread belief
- Detailed historical content verified by archaeology
You don’t need faith to believe that Jesus lived, taught, was crucified, and inspired a movement that changed the world. You just need honesty with the evidence.
Why So Little Documentation?
Critics often ask: If Jesus was honest, why don’t we have more records?
But ancient documentation faced tremendous obstacles:
- Decay Over Time – Most 1st-century writings are lost. Surviving manuscripts are the exception, not the rule.
- Jesus was a poor, rural teacher – He left no coins, monuments, armies, or buildings.
- Christians preserved their records – To many outsiders, the early Church was obscure and subversive.
- Persecution limited record keeping – Christians were hunted, not honored — until the 4th century.
Given these barriers, the amount of material we do have is extraordinary, especially considering how quickly and widely the faith spread.
Conclusion: A Faith Rooted in Reality
What does all this prove?
Jesus of Nazareth existed.
He was crucified under Pontius Pilate, performed deeds seen as miraculous, and had devoted followers from both Jewish and Gentile backgrounds.
His movement spread immediately after his death, not decades later, as legends typically do. And that movement grew despite fierce persecution, grounded in the conviction that they had seen something real—something risen.
These aren’t just Christian claims. Roman historians, Jewish critics, Greek satirists, and secular writers confirm nearly every central point of the Gospel narrative. They mention His execution, the devotion of His followers, the moral transformation of the early Christians, and the global impact of His life.
This is no myth. This is history.
To deny the historical reliability of the New Testament while accepting the accounts of Julius Caesar, Socrates, or Alexander the Great is not just inconsistent—it’s a double standard. The manuscript evidence, eyewitness proximity, external corroboration, and archaeological support for the New Testament surpass those of nearly any other figure from antiquity.
And yet, we must go one step further.
We don’t just have a well-preserved, early-written document — we have one that is true.
The promises Jesus fulfilled were ancient. He was born in the right place, at the right time, performing the foretold miracles, dying and rising as He said He would. He didn’t ask for unquestioning belief — He asked a simple but eternal question:
“Who do you say that I am?” (Mark 8:29)
If the resurrection happened — and all the evidence points in that direction — then everything Jesus said about Himself, about God, and salvation is true. The Christian faith isn’t based on wishful thinking. It is built on historical ground, intellectual honesty, and spiritual courage.
As Catholics, we believe the Bible is inspired, inerrant in matters of salvation, and safeguarded by the Church (cf. CCC 107, 113). But even if we bracket divine inspiration for a moment, the New Testament is still the most trustworthy document to survive from the ancient world.
“Treat the Scriptures of God as the face of God—melt in its presence.” - St. Augustine
The Bible is historically valid. But more importantly, it points us to the Truth: Jesus Christ, the Son of God, who entered history so that we might enter eternity.
And that makes this not just an article of history, but a matter of eternal hope.
Credits
May God bless you.
