Right now scholarship considers Jesus to have been a man and the supernatural aspects myth.
No scholar except fundamentalists believe any supernatural stories as true.
The worlds leading NT historicity Ph.D is Richard Carrier
here he points out some pagan connections:
Dying-and-Rising Gods: It's Pagan, Guys. Get Over It. • Richard Carrier
who is now advancing the mythicist theory. I've seen all his debates, no one has come close to showing his conclusions are wrong.
But to the pagan connections, we can start with the ancients.
Why would Christian apologist Justin Martyr say"
When we say…Jesus Christ…was produced without sexual union, and was crucified and died, and rose again, and ascended to heaven, we propound nothing new or different from what you believe regarding those whom you call Sons of God. [In fact]…if anybody objects that [Jesus] was crucified, this is in common with the sons of Zeus (as you call them) who suffered, as previously listed [
he listed Dionysus, Hercules, and Asclepius]. Since their fatal sufferings are all narrated as not similar but different, so his unique passion should not seem to be any worse"
if the similarities were not obvious?
The early church bishops came up with a Latin phrase that translates into "the devil in history" which was how they explained the fact that the Jesus story was so much like many other pagan gods at the time. They explained that the devil went back in time and made history look like this.
I can find the source for this as I've seen it, but I can't come across it right now.
Elaine Pagels studied the lost gospels for years and published a book The Gnostic Gospels where she describes early Christianity much different than what the church teaches.
Through a careful reading of the fifty-two sacred texts that survived—they are Coptic translations of Greek originals, some as old as the four Gospels—Pagels made it clear that early Christianity was far more complicated than anyone had ever imagined. A wildly diverse compendium of poems, chants, myths, gospels, pagan documents, and spiritual instructions, the texts are distinct evidence of fierce theological debate and of an alternative tradition within early Christianity—a kind of mystical variant, much like the Zen tradition in Buddhism, Kabbalah in Judaism, Sufism in Islam. What was more, Pagels argued, the early Church Fathers, in their attempt to eliminate this more experiential Christianity in favor of building an orthodox institution—a universal, or catholic, church—declared the texts to be heretical. The Gnostics may well have buried the texts to avoid brutal purges being led by the notorious Bishop of Alexandria, Athanasius, in the year 367. Although many of the stories in what became the New Testament—the Virgin Birth, the Resurrection of Christ—are at least as strange as anything in the Gnostic texts, the Church leaders canonized the Gospels attributed to Mark, Matthew, Luke, and John as a reliable basis for a social organization with mass appeal. Gnosticism, with its emphasis on individual divinity and unmediated personal communion, was a threat to the authority of bishops and priests. Its suggestion, for instance, that the Resurrection of Jesus was a mythological vision, rather than, as the Synoptic Gospels assert, a historical event, was intolerable, and so was the Gnostic notion that God was both father and mother of Jesus. Thus, in the second century an orthodoxy began to take shape—and, with it, a temperament. Irenaeus, the orthodox Bishop of Lyons and one of the leading crusaders against the Gnostics, declared that, while certain heretics “boast that they possess more gospels than there really are,” no Church leader may, “however highly gifted he may be in matters of eloquence, teach doctrines different from these.”
The Thomas gospel dates 130-250AD