You refer to many things as myth, but on what basis?
So, may I ask, what is it that you know, which others don't, so that you know it is a myth?
You don't know, do you? In fact, the very things you refer to as myth, may very well be true. There is no valid reason to rule them out as myth.
Take for example, the crucifixion of Christ.
We know that this is what the Romans did - crucify criminals. We know how exactly they do it, and it is assumed why.
This method of execution was recorded, in the Bible, in the case of the Messiah.
You call it a myth, yet historians refer to it as fact. Not just any historian, but one who lived close to Jesus' lifetime, and a Roman, to besides.
So basically, you argue simply based on personal opinion, rather than any confirmed supportive facts.
Anyone can do that... but what sense does it make, going back and forth, with my opinion, your opinion ?
Would you for example, go back and forth with this guy.
I think he would probably ask the same question I asked.
By any chance, are your opinions based on lack of archaeological evidence? Is that it - the "absence of evidence argument"?
Then see post #1.
You are aware that some scholars thought the Kingdom of Judah was a myth. What do they think now?
Baseless opinions move nothing. Contrarily, baseless opinions are moved. They fizz away... like Poof!
If you like, we can discuss how you know these accounts are myths.
Your are taking Einstein selectively out of context. You have been called on this before for misrepresenting citations to justify your agenda. Einstein did not believe in God. He considered himself an agnostic and non-believer. His admiration was for a humanist Jesus. He had a world view like Thomas Jefferson.
From: Religious and philosophical views of Albert Einstein - Wikipedia
Einstein expressed his skepticism regarding the existence of an anthropomorphic God, such as the God of Abrahamic religions, often describing this view as "naïve"[3] and "childlike".[13] In a 1947 letter he stated, "It seems to me that the idea of a personal God is an anthropological concept which I cannot take seriously."[14] In a letter to Beatrice Frohlich on 17 December 1952, Einstein stated, "The idea of a personal God is quite alien to me and seems even naïve."[15]
Prompted by his colleague L. E. J. Brouwer, Einstein read the philosopher Eric Gutkind's book Choose Life,[16] a discussion of the relationship between Jewish revelation and the modern world. On January 3, 1954, Einstein sent the following reply to Gutkind: "The word God is for me nothing more than the expression and product of human weaknesses, the Bible a collection of honourable, but still primitive legends which are nevertheless pretty childish. .... For me the Jewish religion like all other religions is an incarnation of the most childish superstitions."[17][18][19] In 2018 his letter to Gutkind was sold for $2.9 million.[20]
On 22 March 1954 Einstein received a letter from Joseph Dispentiere, an Italian immigrant who had worked as an experimental machinist in New Jersey. Dispentiere had declared himself an atheist and was disappointed by a news report which had cast Einstein as conventionally religious. Einstein replied on 24 March 1954:
It was, of course, a lie what you read about my religious convictions, a lie which is being systematically repeated. I do not believe in a personal God and I have never denied this but have expressed it clearly. If something is in me which can be called religious then it is the unbounded admiration for the structure of the world so far as our science can reveal it.[21]
In his book Ideas and Opinions (1954) Einstein stated, "In their struggle for the ethical good, teachers of religion must have the stature to give up the doctrine of a personal God, that is, give up that source of fear and hope which in the past placed such vast power in the hands of priests."[3] In December 1922 Einstein said the following on the idea of a saviour, "Denominational traditions I can only consider historically and psychologically; they have no other significance for me.[9]
Einstein expressed his skepticism regarding the existence of an anthropomorphic God, such as the God of Abrahamic religions, often describing this view as "naïve"[3] and "childlike".[13] In a 1947 letter he stated, "It seems to me that the idea of a personal God is an anthropological concept which I cannot take seriously."[14] In a letter to Beatrice Frohlich on 17 December 1952, Einstein stated, "The idea of a personal God is quite alien to me and seems even naïve."[15]
Prompted by his colleague L. E. J. Brouwer, Einstein read the philosopher Eric Gutkind's book Choose Life,[16] a discussion of the relationship between Jewish revelation and the modern world. On January 3, 1954, Einstein sent the following reply to Gutkind: "The word God is for me nothing more than the expression and product of human weaknesses, the Bible a collection of honourable, but still primitive legends which are nevertheless pretty childish. .... For me the Jewish religion like all other religions is an incarnation of the most childish superstitions."[17][18][19] In 2018 his letter to Gutkind was sold for $2.9 million.[20]
On 22 March 1954 Einstein received a letter from Joseph Dispentiere, an Italian immigrant who had worked as an experimental machinist in New Jersey. Dispentiere had declared himself an atheist and was disappointed by a news report which had cast Einstein as conventionally religious. Einstein replied on 24 March 1954:
It was, of course, a lie what you read about my religious convictions, a lie which is being systematically repeated. I do not believe in a personal God and I have never denied this but have expressed it clearly. If something is in me which can be called religious then it is the unbounded admiration for the structure of the world so far as our science can reveal it.[21]
In his book Ideas and Opinions (1954) Einstein stated, "In their struggle for the ethical good, teachers of religion must have the stature to give up the doctrine of a personal God, that is, give up that source of fear and hope which in the past placed such vast power in the hands of priests."[3] In December 1922 Einstein said the following on the idea of a saviour, "Denominational traditions I can only consider historically and psychologically; they have no other significance for me.[9]"