The stolen body hypothesis posits that the body of Jesus Christ was stolen from his burial place. It theorises that his tomb was found empty not because he was resurrected, but because the body had been hidden somewhere else by the apostles or unknown persons. Both the stolen body hypothesis and the debate over it presume the basic historicity of the gospel accounts of the tomb discovery. The stolen body hypothesis finds the idea that the body was not in the tomb plausiblesuch a claim could be checked if early Christians made itbut considers it more likely that early Christians had been misled into believing the resurrection by the theft of Jesus's body.
The hypothesis has existed since the days of Early Christianity; it is discussed in the Gospel of Matthew, generally agreed to have been written between AD 70 and 100. Matthew's gospel raises the hypothesis only to refute it; according to it, the claim that the body was stolen is a lie spread by the High Priests of Israel.
Historicity and gospel account
The primary sources of details about Jesus are the Gospels. Roman records provide less informationthere is no extant contemporary record of the execution of Jesus, for example, not that such a thing would be expected, and thus no details about what was done with the body afterward. The events between Jesus's execution and the discovery of the empty tomb are mainly based on the Gospel accounts, as there are no detailed historical records from that time to confirm what exactly happened. Understanding of these days relies heavily on both religious texts and knowledge of the historical and cultural context of the period, and it is difficult to say more than scenarios such as the stolen body hypothesis are "plausible" or "unlikely," rather than "proven" or "disproven".Carrier, "The Plausibility of Theft", p. 349. "...[this work] demonstrates the plausibility (but by no means the certainty) of the hypothesis that the body of Jesus was stolen."
According to the Gospel of Mark, generally thought to be the oldest of the gospels, Joseph of Arimathea asked Pontius Pilate for the body of Jesus. Afterward, a group of women went to the tomb, and found the stone rolled away, an angel there, and no body. The Gospel of Luke largely concurs with this account, though the list of women slightly differs. See and . According to the Gospel of John, Nicodemus helped Joseph of Arimathea with the burial of Jesus. It also notes that Jesus was buried in a garden near the site of the crucifixion, and that no body had lain there before. In John, Simon Peter and the beloved disciple also come to the tomb to verify Mary Magdalene's claim of an empty tomb; there is no direct reference to this in Mark and Luke, where it is implied that the apostles only believe upon seeing the resurrected Jesus.
The Gospel of Matthew includes a distinct account of the period between Jesus's death and the discovery of the empty tomb not in the other gospels, and directly addresses skepticism about the resurrection. In Matthew's account, the chief priests and the Pharisees know of prophecies that Jesus will return in three days, and fear that his disciples will steal the body to make it appear that he has been resurrected. They ask Pilate to secure the tomb, and Pilate sends a guard to watch the tomb. When Mary Magdalene arrives at the tomb, unlike the accounts in the other gospels, there is an earthquake and the tomb rolls open in front of her. An angel appears and scares away the guards, and the empty tomb is revealed. When the guards report this to the chief priests, the priests bribe the guards to lie about the events:
This is the chief reference to the stolen body hypothesis in the New Testament.
Potential culprits
The disciples According to this version of the stolen body hypothesis, some of the disciples stole away Jesus's body. Potential reasons include wishing to bury Jesus themselves; believing that Jesus would soon return and wanting his body in their possession; a "pious deceit" to restore Jesus's good name after being crucified as a criminal; or an outright plot to fake a resurrection.Carrier. "The Plausibility of Theft", p. 352. In the pious deceit theory, the proposed motive is that if people believed God had taken Jesus's body up to heaven, this would "prove" Jesus was a true holy man and vindicate his name. The "faked resurrection" theory is the only scenario discussed in the gospels, although Matthew brings it up solely to refute it and claim that the tale was a concoction of Jerusalem's high priests. According to proponents of this theory, the fact that Matthew raises the issue makes it likely that such an anti-Christian narrative already existed at the time. Jesus's entourage may have been at least as many as seventy (the Seventy Disciples), so it is not improbable according to proponents that at least one or two of them might have been willing to undertake such a plot. This theory also obviates the need for a miraculous resurrection.
A Jewish anti-Christian work dating from the 5th-century, the Toledoth Yeshu, contains the claim that the disciples planned to steal Jesus's body from his tomb. In this account, the body had already been moved, and when the disciples arrived at the empty tomb they came to the incorrect conclusion that he had risen from the dead. Later, the corpse was sold to the Jewish leaders for thirty pieces of silver, who confirmed Jesus's death; Jesus's corpse was then dragged through the streets of Jerusalem.Gary R. Habermas, The Historical Jesus: Ancient Evidence for the Life of Christ, page 205 (Thomas Nelson, Inc., 2008). Another variant comes from a record of a 2nd-century debate between a Christian and a Jew, Justin Martyr's Dialogue with Trypho: "his disciples stole him by night from the tomb, where he was laid when unfastened from the cross, and now deceive men by asserting that he has risen from the dead and ascended to heaven."
Later works suggesting this include some of the "form critics" and the predecessors in Germany. One early example is Hermann Samuel Reimarus, who wrote in the 1700s. According to Reimarus, Jesus himself never imagined a religion like Christianity, and both he and his followers had been revolutionaries working for an earthly Kingdom of God after an overthrow of Roman rule. After Jesus's death, his devastated followers who had expected important roles in a coming government still wished to wield power, and transformed Jesus's political message into a spiritual one. In order for the switch in focus to work, they stole the body and left an empty tomb so that they could be respected leaders of a new religion, chosen by a resurrected prophet.
Sincerity of the disciples Christian apologists find the idea that the disciples stole the body unconvincing. Both Eusebius and church tradition hold that a large number of apostles were martyred for their faith. Therefore, it is unlikely that any conspirators would preach and ultimately die for something they knew to be false. J.N.D. Anderson, dean of the faculty of law at the University of London and Christian apologist, said "This [the stolen body theory] would run totally contrary to all we know of them [the apostles]: their ethical teaching, the quality of their lives. Nor would it begin to explain their dramatic transformation from dejected and dispirited escapists into witnesses whom no opposition could muzzle."
E.P. Sanders agrees with apologists that it is unlikely that the disciples would create a fraud but looks at it differently. He claims:
Graverobbers Graverobbing was a known problem in 1st century Judaea; the famous Nazareth Inscription details an edict of Caesar that mandates capital punishment for meddling with tombs. Several other pieces of evidence exist as well, such as a decree of Emperor Septimius Severus reasserting the existing law, implying that its violation continued to be a problem in the 2nd century AD.Carrier. "The Plausibility of Theft", p. 365. It is thus possible that Jesus's body was taken by graverobbers. Gary Habermas finds this unlikely; he writes: "Robbing a tomb for valuables is one thingtaking the body with you is something else! Why take a male body with you when you are trying to escape?" Nevertheless, it appears some ancient graverobbers did steal bodies. A possible motive for such would be the usage of Jesus's body in necromancy; several rites of the time required "one untimely dead" or the body of a holy person. For example, a person could insert a scroll into a corpse's mouth and ask questions of the dead according to one belief of the time.Carrier. "The Plausibility of Theft", p. 350. Tacitus notes that "the remains of human bodies" were found along with curse paraphernalia in the quarters of Germanicus. William Lane Craig dismisses these cases from elsewhere in the Roman Empire as too remote as they are "non-Jewish, non-Palestinian, and non-contemporaryin other words, irrelevant to Jesus." Craig Keener also considers evidence for the theft of corpses to be too distant from 1st century Jerusalem.Craig Keener: "...our evidence for the theft of corpses appears in Gentile regions, never around Jerusalem." The Historical Jesus of the Gospels (Wm. B. Eerdmans, 2009), p. 341. Dale Allison writes that "...some tomb inscriptions in pre-70 Jerusalem warn against moving or disturbing corpses, which is consistent with anxiety about theft". Geza Vermes also notes that "...interference with graves was not unusual, as can be deduced from the curse put on tomb desecrators...", but argues that "... the fact that the organizer(s) of the burial was/were well known and could have easily been asked for and supplied an explanation, strongly militates against this theory". Evidence of necromancy being practised likewise does appears in Judea, but after the region was repopulated by the Romans following the Bar Kokhba revolt in the 2nd century AD.Live Science (2023), Evidence of Roman-era 'death magic' used to speak with the deceased found near Jerusalem
Jewish leadership Historian Charles Freeman posits that Caiaphas and members of the Sanhedrin removed Jesus's body to stave off possible civil disorder from Jesus's followers. By emptying the tomb, the Sanhedrin hoped to prevent it from becoming a shrine. Also, he noted that the gospels of Matthew and Mark both record that one or more young men (or angels) dressed in white appeared to the myrrhbearers and told them to seek Jesus in Galilee. Freeman argued that these young men or angels could have been priests from the Temple in Jerusalem, as their Gospel description matches that of temple priests (white clothes). By encouraging Jesus's followers to return to Galilee, then, the priests were trying to get them to leave Jerusalem and avoid unrest.Charles Freeman, A New History of Early Christianity , pp. 31-33(Yale University Press, 2009).
Jesus's family, or unknown others According to this version of the stolen body hypothesis, there was no conspiracy; Jesus's body was moved from the tomb for unknown or irrelevant reasons. The apostles then found an empty tomb and became genuinely convinced that Jesus had been resurrected, which would explain their later fervor in the spread of Christianity. Author and textual critic Bart Ehrman contends that while the stolen body hypothesis is unlikely, from a historical perspective it is still far more probable than the resurrection. Ehrman also says that there are plenty of motives for stealing the body, for instance, his family desiring to rebury his remains in a family tomb of some kind.