Yes, and a lot of evidence for it is in the New Testament itself, which makes it obvious that most of the theology and historical references to contemporary Jewish events and Jewish culture is indeed from the early 1st Century, as no other time frame fits, so circa B.C. 14-A.D. 40 is a pretty accurate estimate. See Jerusalem in the Time of Jesus, by Joachim Jeremias, for an excellent book, using Jewish sources, for a detailed, heavily foot-noted study of the time and place. When I get some time I'll cite some from it, re the rise of scribes, the oral esoteric traditions, etc., and the apocalyptic literature and why Jesus was so radical a Rabbi.
As for the Hebrew versus Aramaic claims, Hebrew was a 'sacred language', and not widely known outside the priesthood itself, and not known by most Jews, and as for Aramaic, it also was not widespread through the Roman Empire, while Greek was the language of scholars Empire wide, so it was the natural language to use for such a movement, not Aramaic, and the use of Greek itself, along with the language of the Gospels and Epistles, is also evidence those who wrote it were not just a bunch of crazy cranks yanking chains; they were very knowledgeable scholars and intellectuals with a detailed knowledge of both the Torah and the Talmuds and Mishnahs. More on that later, got to go make some breakfast ... I'm an atheist myself, so I'll leave all the supernatural arguments to those interested in them, but it's fairly certain an actual Jesus existed, imo, and Christianity wasn't just some dream fantasy pulled out of some loon's ass; it just wouldn't have been so abruptly popular so quickly if it were a mere cult. It would have taken a much longer time to have become one if it were merely made up, and its texts wouldn't have been so detailed and complex; cranks wouldn't have bothered.
Josephus documents daily life for the Hebrews during the formation of the NT. There's probably no better source. Greek wasn't just for scholars, it was the language of the common man as well, Koine Greek, more informal. The NT books and letters weren't written by scholars for scholars. And the story can't prove the existence of Jesus, it's a matter of faith.
Christianity wasn't just dreamed up but a Hellenization of the Old Testament. Many errors came from the Greek translation for those Jews, the Septuagint.
Interesting perspective, but I don't see Christianity or the New Testatment as a "Hellenization" of the Old Testament. I think most Christians see Christianity as a continuation of the story of the people of God that began in the Old Testament.
I do believe that it was Hellenized Jews who were more open to new concepts who responded positively to Jesus. Maybe Jesus chose that time to live on Earth because for the first time ever the time was right for people to welcome Him? (That question is on my list to ask when I get to meet Him face to face.)
But given the hostile, even violent, response of the orthodox Jews to Jesus and later to the Christians who chose to continue to follow him after Jesus's death, as well as Roman hostility to the Christian 'sect', it is hard to imagine that there was any benefit to anybody to 'dream up Christianity'.
The fact is that persecution of a faith isn't evidence of anything but a faithful following. People today die for their faith, Muslims and Christians alike. Back in the day the gnostics were all but wiped out. Once the catholic church turned Catholic and had the state power pretty much any other variation was costly. I realize that doesn't fit the martyr narrative but it's true.
If you look objectively (which is damn hard to do as a believer, I know first hand) you will see that Greek thought influenced their culture the way it always has with mankind living alongside different cultures. It's normal, it's history.
Do you see anything familiar with the writings of Philo of Alexandria (20BC-40AD, which predate the NT)?
Philo of Alexandria
4. Intermediate Potencies; the Logos.
Between God the Infinite and the finite, imperfect universe there is a wide gap which is, however, removed by being filled with divine potencies (
dynameis), which are peculiar mediating beings or concepts, represented on the one hand as active powers, self-revelations, or attributes of God; on the other, as personal beings of a spiritual kind. Incomprehensible in number they submit to classification; namely, into the well-doing and the primitive powers. At the head of the former is the
agathotes through whom God made the universe and at the head of the other is the
arche, through whom be rules it. But higher than these two at the summit of the series of all mediate beings, constituting their principle of unity, appears the divine Logos.
He is their father and leader, the first-born. Are the others angels, he is the archangel. He stands in immanent relation with God and proceeds from him, whereas the others proceed from the Logos. He is sometimes called second God or image of God; his administrator, tool, and mediator. As mediator, through him the world was made. In him subsisted at the beginning of creation heaven and earth; i.e., the body of ideals. He is the seat of ideals which by partition or separation he projects from himself. Through him God imprints the intermediate potencies, which have their seat in the Logos, upon matter; hence his is called "seal of God." As the bond of unity, God holds together, supports, and directs all through him. He is also represented as the high-priest and advocate for men with God. The synonym "word" (
hrema;
Gen. i. 3;
Ps. xxxiii. 6;
Deut. viii. 3) used sometimes by Philo indicates that the Logos was to him equivalent to the Biblical term of the Old Teatament instrument of creation and governance of the world.
Philo of Alexandria Internet Encyclopedia of Philosophy
Philo of Alexandria, a Hellenized Jew also called Judaeus Philo, is a figure that spans two cultures, the Greek and the Hebrew. When Hebrew mythical thought met Greek philosophical thought in the first century B.C.E. it was only natural that someone would try to develop speculative and philosophical justification for Judaism in terms of Greek philosophy. Thus Philo produced a synthesis of both traditions developing concepts for future Hellenistic interpretation of messianic Hebrew thought, especially by Clement of Alexandria, Christian Apologists like Athenagoras, Theophilus, Justin Martyr, Tertullian, and by
Origen. He may have influenced Paul, his contemporary, and perhaps the authors of the Gospel of John (C. H. Dodd) and theEpistle to the Hebrews(R. Williamson and H. W. Attridge). In the process, he laid the foundations for the development of Christianity in the West and in the East, as we know it today.
a. Philo's Model of Creation
Though Philo's model of creation comes from Plato's
Timaeus, the direct agent of creation is not God himself (described in Plato as Demiurge, Maker, Artificer), but the Logos. Philo believes that the Logos is "the man of God" (
Conf. 41) or the shadow of God that was used as an instrument and a pattern of all creation (LA 3.96). The Logos converted unqualified, unshaped preexistent matter, which Philo describes as "destitute of arrangement, of quality, of animation, of distinctive character and full of disorder and confusion," (
Op. 22) into four primordial elements:
For it is out of that essence that God created everything, without indeed touching it himself, for it was not lawful for the all-wise and all-blessed God to touch materials which were all misshapen and confused, but he created them by the agency of his incorporeal powers, of which the proper name is Ideas, which he so exerted that every genus received its proper form (LA 1.329).
Philo contends that God thinks simultaneously with his acting or creating. "For God while he spake the word, did at the same moment create; nor did he allow anything to come between the Logos and the deed; and if one may advance a doctrine which is pretty nearly true, His Logos is his deed" (
Sacr. 65;
Mos.1.283). Thus any description of creation in temporal terms, e.g., by Moses, is not to be taken literally, but rather is an accommodation to the biblical language (
Op. 19;
Mut. 27; LA 2.9-13):
The First Bible Teachers Christian History Timeline - Christian History Biography - ChristianityTodayLibrary.com
The Alexandrian Tradition
Seeking the
deep meanings
Ca. 20 B.C. - A.D. 50 Lifetime of
Philo of Alexandria, the Jewish thinker and exegete who pioneered the allegorical method of interpretation to link the Hebrew Scriptures to Greek philosophy. His goal: an effective apologetic for Judaism in the Hellenistic world, with a success not lost on
Clement and
Origen of Alexandria. Those two Christian teachers picked up the method for the church and passed it on to Ambrose and others.