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The evidence scholars use to support the historicity of Jesus\u2019 crucifixion and burial<\/strong>. This dossier presents the key arguments and answers to the main objections<\/strong>.<\/i><\/p>\n <\/p>\n The crucifixion<\/mark><\/strong> and the burial<\/strong><\/mark> of Jesus of Nazareth are among the most debated events in ancient history.<\/p>\n In recent decades, historians, biblical scholars, and specialists<\/strong> in early Christianity\u2014both believers and non-believers\u2014have critically analyzed the available sources<\/strong>, both Christian and non-Christian.<\/p>\n Through tools such as the comparison of independent sources, analysis of the historical context, and the criteria of authenticity<\/strong> used in historical research, a surprising level of consensus<\/strong> has emerged regarding certain fundamental events in Jesus\u2019 life.<\/p>\n Among these, one of the most solidly attested facts\u2014as documented in this dossier\u2014concerns his death by crucifixion<\/strong> under the Roman governor Pontius Pilate.<\/p>\n The consensus is less unanimous, however, regarding the burial of Jesus through the initiative of Joseph of Arimathea<\/strong>, yet all the objections raised have received more than convincing answers.<\/p>\n This dossier<\/strong> (unique on the web), based on the analyses of leading scholars of early Christianity, presents clearly and with documentation<\/strong> what contemporary historical research considers most reliable regarding these events, addressing the most widespread objections<\/strong> raised by skeptics.<\/p>\n This dossier is a continuation of the previous one dedicated to the 10 historical evidences in favor of the Resurrection<\/a><\/b><\/i><\/u>.<\/p>\n <\/a> <\/p>\n <\/p>\n <\/p>\n <\/p>\n —————————<\/p>\n [back to index<\/a>]<\/small><\/p>\n Before historically analyzing the events of Jesus of Nazareth\u2019s crucifixion and burial, it is necessary to establish whether there is a scholarly consensus on the date of his death<\/strong>.<\/p>\n <\/a> [back to index<\/a>]<\/small><\/p>\n All scholars agree on the general chronological framework, namely the years during which Pontius Pilate<\/strong> served as Roman prefect of Judea: between AD 26 and 36.<\/p>\n Jesus\u2019 death within this timeframe is attested by various sources: the Jewish historian Josephus<\/strong>1<\/a><\/sup>Jewish Antiquities<\/i>, 18.89<\/span>, the Roman historian Tacitus<\/strong>, the four Gospels<\/strong> in their earliest traditions, and the Acts of the Apostles<\/strong><\/i>.<\/p>\n \u201cTherefore,\u201d<\/i> comments the biblical scholar Giuseppe Barbaglio<\/strong>, it is in these years that \u201cthe Nazarene met his miserable end on the cross\u201d<\/i>2<\/a><\/sup>G. Barbaglio<\/b>, “Jesus, the Jew of Galilee”<\/i>, EDB 2002, p. 85<\/span>.<\/p>\n <\/a> [back to index<\/a>]<\/small><\/p>\n However, there are strong reasons to be much more precise.<\/p>\n While Josephus<\/strong> confirms3<\/a><\/sup>Jewish Antiquities<\/i>, 18.3.3\/63<\/span> what is stated in Luke 3:1\u2014namely that Jesus\u2019 entire ministry took place during Pilate\u2019s administration\u2014scholars are also certain that Jesus was not executed toward the end<\/strong> of Pilate\u2019s tenure.<\/p>\n This is established from Paul\u2019s letters, the Acts of the Apostles<\/i>, and extra-biblical sources such as the Delphi inscription<\/strong> (which confirms Acts 18:12\u201317): from these it is inferred that Paul arrived in Corinth around AD 49\u201351. Considering all the events that must have occurred between Jesus\u2019 death and Paul\u2019s arrival in Corinth (including Paul\u2019s conversion and first missionary journey, the founding of the church in Antioch, etc.), it is impossible<\/strong> to place Jesus\u2019 execution as late as AD 36.<\/p>\n The date must be moved back by several years.<\/p>\n A famous study published in the journal Nature<\/i><\/strong>4<\/a><\/sup>Dating the Crucifixion<\/a><\/i>, Nature<\/i>, vol. 306 (1983), pp. 743\u2013746<\/span>, authored by Colin J. Humphreys and W. Graeme Waddington, used astronomical calculations<\/strong> and the first-century Jewish calendar to determine the date of the crucifixion.<\/p>\n After reconstructing the lunar phases<\/strong> between AD 26 and 36, determining the date of 14 Nisan (Passover), and identifying which years coincided with a Friday during Pilate\u2019s governorship, the study concluded that within Pilate\u2019s tenure there are only two realistic dates<\/strong>: April 7, AD 30, and April 3, AD 33.<\/p>\n The historian Raymond E. Brown<\/strong>, one of the most important Catholic biblical scholars of the 20th century, in his monumental study on the Passion likewise concluded that these two dates<\/strong> are the only ones seriously defensible from a historical standpoint5<\/a><\/sup>R.E. Brown<\/b>, “The Death of the Messiah”<\/i>, 1994<\/span>.<\/p>\n <\/a> [back to index<\/a>]<\/small><\/p>\n Between the two dates, one in particular enjoys greater support among leading scholars.<\/p>\n Prominent academics such as Geza Vermes<\/strong>6<\/a><\/sup>“Jesus the Jew: A Historian\u2019s Reading of the Gospels”<\/i>, 1973<\/span> and Rainer Riesner<\/strong>7<\/a><\/sup>“Paul\u2019s Early Period: Chronology, Mission Strategy, Theology”<\/i>, 1998<\/span> indeed favor April 7, AD 30<\/strong> as the most probable date.<\/p>\n They are joined by the eminent American biblical scholar J.P. Meier<\/strong>.<\/p>\n In his monumental study on the historical Jesus, the author reconstructs all the historical reasons<\/strong> (including the beginning of the fifteenth year of Tiberius, the start of John the Baptist\u2019s ministry, the duration of Jesus\u2019 ministry, the years in which 14 Nisan fell on a Thursday, etc.) why the majority of scholars lean toward identifying April 7<\/strong> of the year AD 30 as the day of Jesus\u2019 death8<\/a><\/sup>J.P. Meier<\/b>, “A Marginal Jew: Rethinking the Historical Jesus”<\/i>, 2008, pp. 356\u2013361, 403, 404<\/span>.<\/p>\n Many other scholars arrive at the same conclusion, despite holding different views on other issues. Among them are U. Holzmeister<\/strong>9<\/a><\/sup>“Chronologia Vitae Christi”<\/i>, Pontifical Biblical Institute 1993, pp. 205\u2013215<\/span>, J. Blinzeler<\/strong>10<\/a><\/sup>“The Trial of Jesus”<\/i>, 2001, pp. 89\u201397<\/span>, E. Ruckstuhl<\/strong>11<\/a><\/sup>“Chronology of the Last Days of Jesus”<\/i>, pp. 1\u20139<\/span>, J. Finegan<\/strong>12<\/a><\/sup>“Handbook of Biblical Chronology”<\/i>, Hendrickson 2015, pp. 298\u2013301<\/span>, and S. Dockx<\/strong>13<\/a><\/sup>“Chronologies n\u00e9otestamentaires et vie de l’\u00c9glise primitive”<\/i>, \u00c9ditions Peeters 1984, pp. 9\u201310<\/span>.<\/p>\n If academic consensus has any value, the predominance of most specialists in favor of April 7, AD 30<\/strong> is a significant factor.<\/p>\n In any case, as the biblical scholar J.P. Meier<\/strong> observes:<\/p>\n \u201cIn light of our usual ignorance<\/strong> regarding the exact year of death of many important figures of the ancient world, we should be pleased to be able to be so precise<\/strong> about the year of Jesus\u2019 crucifixion.\u201d<\/i>14<\/a><\/sup>J.P. Meier<\/b>, “A Marginal Jew: Rethinking the Historical Jesus”<\/i>, 2008, p. 403<\/span><\/p>\n<\/blockquote>\n —————————<\/p>\n [back to index<\/a>]<\/small><\/p>\n Determining whether the crucifixion of Jesus under Pontius Pilate was a truly historical event is rather straightforward.<\/p>\n In fact, no scholar has ever denied it<\/strong>, not even the most skeptical ones.<\/p>\n <\/a> [back to index<\/a>]<\/small><\/p>\n The American biblical scholar J.P. Meier<\/strong> examined every work on the historical Jesus, written by both proponents and critics, concluding: \u00abNo one denies<\/strong> the fact that Jesus was executed by crucifixion\u00bb<\/i>15<\/a><\/sup>J.P. Meier<\/b>, “A Marginal Jew: Rethinking the Historical Jesus. Companions and Competitors”<\/i>, vol. 3, Queriniana 2003, p. 159<\/span>.<\/p>\n Biblical scholars Benjamin C.F. Shaw<\/strong> and Gary Habermas<\/strong> (Liberty University) also conclude that proclamations regarding Jesus\u2019 death are found in the earliest Christian teaching, and \u00abthis material, including the crucifixion, has solid grounding<\/strong> as widely acknowledged by nearly all critical scholars across the academic spectrum\u00bb<\/i>16<\/a><\/sup>B.C.F. Shaw<\/b>, G. Habermas<\/b>, “Crucifixion in the Ancient World: A Historical Analysis”<\/i>, Eleutheria 2021, p. 11<\/span>.<\/p>\n Even the German scholar Gerd Ludemann<\/strong> (notoriously an atheist), author of various and sometimes eccentric alternative theories to the Gospel accounts, had to acknowledge that \u00abthe fact of Jesus\u2019 death as a consequence of crucifixion is indisputable<\/strong>, despite hypotheses of apparent death or deception that are sometimes proposed. There is no need to discuss it further\u00bb<\/i>17<\/a><\/sup>
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\n <\/p>\n\nIndex<\/strong><\/div>\n\n
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\n<\/a><\/p>\n1. THE HISTORICAL DATE OF JESUS’ DEATH<\/a><\/h2>\n
\n <\/p>\n1.1 General timeframe: AD 26\u201336<\/a><\/u><\/h3>\n
\n <\/p>\n1.2 Only two possible dates<\/a><\/u><\/h3>\n
\n <\/p>\n1.3 April 7, AD 30<\/a><\/u><\/h3>\n
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\n<\/a><\/p>\n2. THE HISTORICITY OF JESUS\u2019 CRUCIFIXION<\/a><\/h2>\n
\n <\/p>\n2.1 Academic consensus<\/a><\/u><\/h3>\n