Unknown Years of Jesus

The unknown years of Jesus (also called his silent yearslost years, or missing years) generally refers to the period of Jesus’s life between his childhood and the beginning of his ministry, a period not described in the New Testament.[1][2]

The “lost years of Jesus” concept is usually encountered in esoteric literature (where it at times also refers to his possible post-crucifixion activities) but is not commonly used in scholarly literature since it is assumed that Jesus was probably working as a carpenter in Galilee, at least some of the time with Joseph, from the age of 12 to 29, so the years were not “lost years”, and that he died on Calvary.[2][3][4]

Jesus Discourse with His Disciples, James Tissot, c. 1890

In the late medieval period, there appeared Arthurian legends that the young Jesus had been in Britain.[5] In the 19th and 20th centuries theories began to emerge that between the ages of 12 and 29 Jesus had visited Kashmir, or had studied with the Essenes in the Judea desert.[4][6] Modern mainstream Christian scholarship has generally rejected these theories and holds that nothing is known about this time period in the life of Jesus.[4][7][8][9]

The use of the “lost years” in the “swoon hypothesis”, suggests that Jesus survived his crucifixion and continued his life, instead of what was stated in the New Testament that he ascended into Heaven with two angels.[10]This, and the related view that he avoided crucifixion altogether, has given rise to several speculations about what happened to him in the supposed remaining years of his life, but these are not accepted by mainstream scholars either.[10][11][12]

The 18 Unknown Years

New Testament gap

Following the accounts of Jesus’ young life, there is a gap of about 18 years in his story in the New Testament.[4][7][13] Other than the statement that after he was 12 years old (Luke 2:42) Jesus “advanced in wisdom and stature, and in favour with God and men” (Luke 2:52), the New Testament has no other details regarding the gap.[4] While Christian tradition suggests that Jesus simply lived in Galilee during that period,[14]modern scholarship holds that there is little historical information to determine what happened during those years.[4]

James Tissot’s depiction of a young Jesus at the Temple (Luke 2:46), c. 1890 Brooklyn Museum

The ages of 12 and 29, the approximate ages at either end of the unknown years, have some significance in Judaism of the Second Temple period: 13 is the age of the bar mitzvah, the age of secular maturity,[2] and 30 the age of readiness for the priesthood, although Jesus was not of the tribe of Levi.[15]

Christians have generally taken the statement in Mark 6:3 referring to Jesus as “Is not this the carpenter…?” as an indication that before the age of 30 Jesus had been working as a carpenter.[16] The tone of the passage leading to the question “Is not this the carpenter?” suggests familiarity with Jesus in the area, reinforcing that he had been generally seen as a carpenter in the gospel account before the start of his ministry.[16] Matthew 13:55 poses the question as “Is not this the carpenter’s son?” suggesting that the profession tektōn had been a family business and Jesus was engaged in it before starting his preaching and ministry in the gospel accounts.[17][18]

Background of Galilee and Judea

The historical record of the large number of workmen employed in the rebuilding of Sepphoris has led Batey (1984) and others to suggest that when Jesus was in his teens and twenties carpenters would have found more employment at Sepphoris rather than at the small town of Nazareth.[19]

Aside from secular employment some attempts have been made to reconstruct the theological and rabbinical circumstances of the “unknown years”, e.g., soon after the discovery of the Dead Sea Scrolls novelist Edmund Wilson (1955) suggested Jesus may have studied with the Essenes,[20] followed by the Unitarian Charles F. Potter (1958) and others.[21] Other writers have taken the view that the predominance of Pharisees in Judea during that period, and Jesus’ own later recorded interaction with the Pharisees, makes a Pharisee background more likely, as in the recorded case of another Galilean, Josephus studied with all three groups: Pharisees, Sadducees and Essenes.[22]

Other sources

The New Testament Apocrypha and early Christian pseudepigrapha preserve various pious legends filling the “gaps” in Christ’s youth. Charlesworth (2008) explains this as due to the canonical Gospels having left “a narrative vacuum” that many have attempted to fill.[23]

Claims of young Jesus in Britain

The story of Jesus visiting Britain as a boy is a late medieval development based on legends connected with Joseph of Arimathea.[5] During the late 12th century, Joseph of Arimathea became connected with the Arthurian cycle, appearing in them as the first keeper of the Holy Grail.[5] This idea first appears in Robert de Boron’s Joseph d’Arimathie, in which Joseph receives the Grail from an apparition of Jesus and sends it with his followers to Britain. This theme is elaborated upon in Boron’s sequels and in subsequent Arthurian works penned by others.[5]

Some Arthurian legends hold that Jesus travelled to Britain as a boy, lived at Priddy in the Mendips, and built the first wattle cabin at Glastonbury.[24] William Blake’s early 19th-century poem And did those feet in ancient time was inspired by the story of Jesus travelling to Britain. In some versions, Joseph was supposedly a tin merchant and took Jesus under his care when his mother Mary was widowed.[25][26] Gordon Strachan wrote Jesus the Master Builder: Druid Mysteries and the Dawn of Christianity (1998), which was the basis of the documentary titled And Did Those Feet (2009). Strachan believed Jesus may have travelled to Britain to study with the Druids.[27]

Claims of Jesus Christ in India and/or Tibet before crucifixion

Louis Jacolliot, 1869

The idea of Indian influences on Jesus (and Christianity) has been suggested in Louis Jacolliot’s book La Bible dans l’Inde, Vie de Iezeus Christna (1869)[28] (The Bible in India, or the Life of Jezeus Christna), although Jacolliot does not claim travels by Jesus to India.[29]

Jacolliot compared the accounts of the life of Bhagavan Krishna with that of Jesus Christ in the gospels and concluded that it could not have been a coincidence that the two stories have so many similarities in many of the finer details. He concluded that the account in the gospels is a myth based on the mythology of ancient India. However, Jacolliot was comparing two different periods of history (or mythology) and did not claim that Jesus was in India. Jacolliot used the spelling “Christna” instead of “Krishna” and claimed that Krishna’s disciples gave him the name “Jezeus,” a name supposed to mean “pure essence” in Sanskrit.[29] However, according to Max Müller, that is not a Sanskrit term at all and “it was simply invented” by Jacolliot.[30]

Nicolas Notovich, 1887

In 1887, a Russian war correspondent, Nicolas Notovitch, claimed that while at the Hemis Monastery in Ladakh, he had learned of the document “Life of Saint Issa, Best of the Sons of Men” – Isa being the Arabic name of Jesus in Islam.[31][32] Notovitch’s story, with a translated text of the “Life of Saint Issa,” was published in French in 1894 as La vie inconnue de Jesus Christ (Unknown Life of Jesus Christ).[6][32]

According to the scrolls, Jesus abandoned Jerusalem at the age of 13 and set out towards Sind, “intending to improve and perfect himself in the divine understanding and to studying the laws of the great Buddha”. He crossed Punjab and reached Puri Jagannath where he studied the Vedas under Brahmin priests. He spent six years in Puri and Rajgirh, near Nalanda, the ancient seat of Hindu learning. Then he went to the Himalayas, and spent time in Tibetan monasteries, studying Buddhism, and through Persia, returned to Jerusalem at the age of 29.[33]

Notovitch’s writings were immediately controversial and Max Müller stated that either the monks at the monastery had deceived Notovitch (or played a joke on him), or he had fabricated the evidence.[34][35] Müller then wrote to the monastery at Hemis and the head lama replied that there had been no Western visitor at the monastery in the past fifteen years and there were no documents related to Notovitch’s story.[36] J. Archibald Douglas then visited Hemis monastery and interviewed the head lama who stated that Notovitch had never been there.[36] Indologist Leopold von Schroeder called Notovitch’s story a “big fat lie”.[37] Wilhelm Schneemelcher states that Notovich’s accounts were soon exposed as fabrications, and that to date no one has even had a glimpse at the manuscripts Notovitch claims to have had.[6]

Notovich responded to claims to defend himself.[38] But once his story had been re-examined by historians – some even questioning his existence – it is claimed that Notovitch confessed to having fabricated the evidence.[37] Bart D. Ehrmanstates that “Today there is not a single recognized scholar on the planet who has any doubts about the matter. The entire story was invented by Notovitch, who earned a good deal of money and a substantial amount of notoriety for his hoax”.[39] However, others deny that Notovich ever accepted the accusations against him – that his account was a forgery, etc. Although he was not impressed with his story, Sir Francis Younghusband recalls his meeting with Nicolas Notovitch near Skardu, not long before Notovitch had visited Hemis monastery.[40]

Swami Abhedananda, 1922

In 1922 Swami Abhedananda, the founder of Vedanta Society of New York 1897 and the author of several books, went to Himalayas on foot and reached Tibet, where he studied Buddhistic philosophy and Lamaism. He was one of the skeptics who tried to debunk Nicholas Notovitch and disprove the existence of the manuscript about Jesus in India. However, when he reached Hemis monastery he found the manuscript which was a Tibetan translation of the original scrolls written in Pali. The lama said that it was a copy and the original was in a monastery at Marbour near Lhasa. After Abhedananda’s death in 1939, one of his disciples inquired about the documents at the Hemis monastery, but was told they disappeared.[41][42]

Levi H. Dowling, 1908

In 1908, Levi H. Dowling published the Aquarian Gospel of Jesus the Christ which he claimed was channeled to him from the “Akashic Records” as the true story of the life of Jesus, including “the ‘lost’ eighteen years silent in the New Testament.” The narrative follows the young Jesus across India, Tibet, Persia, Assyria, Greece and Egypt.[43] Dowling’s work was later used by Holger Kersten who combined it with elements derived from other sources such as the Ahmadiyya beliefs.[11]

Rejection by modern mainstream New Testament scholarship

Modern mainstream Christian scholarship has generally rejected any travels by Jesus to India, Tibet or surrounding areas as without historical basis:

  • Robert Van Voorst states that modern scholarship has “almost unanimously agreed” that claims of the travels of Jesus to Tibet, Kashmir or rest of India contain “nothing of value”.[8]
  • Marcus Borg states that the suggestions that an adult Jesus traveled to Egypt or India and came into contact with Buddhism are “without historical foundation”.[9]
  • John Dominic Crossan states that none of the theories presented about the travels of Jesus to fill the gap between his early life and the start of his ministry have been supported by modern scholarship.[7]
  • Leslie Houlden states that although modern parallels between the teachings of Jesus and Buddha have been drawn, these comparisons emerged after missionary contacts in the 19th century and there is no historically reliable evidence of contacts between Buddhism and Jesus.[44]
  • Paula Fredriksen states that no serious scholarly work places Jesus outside the backdrop of 1st century Palestinian Judaism.[45]

Claims of life after surviving crucifixion

The swoon hypothesis in critical western literature concerns later years of Jesus after the crucifixion, with a range of hypotheses that suggest later death in Kashmir, Rome or during the Siege of Masada in Judea.[10][11]

The traditional Islamic view of Jesus’ death does not propose later years of Jesus, since based on the statements in Quran 4:157–158, most Muslims believe Jesus was raised to Heaven without being put on the cross and God transformed another person (at times interpreted as Judas Iscariot or Simon of Cyrene) to appear exactly like Jesus who was crucified instead of Jesus.[46] Some interpretations of Hadith and other traditions have Jesus’ life continuing on earth. Ibn Babawayh (d.991 CE) in Ikhmal ad Din recounts that Jesus went to a far country.

Mirza Ghulam Ahmad, 1899

According to Mirza Ghulam Ahmad the founder of the Ahmadiyya Muslim Community, the further sayings of Muhammad say that Jesus died in Kashmir at the age of one hundred and twenty years. They identify the holy man Yuz Asaf buried at the Roza Bal shrine in Srinagar, India as Jesus on the basis of an account in the History of Kashmir by the Sufi poet Khwaja Muhammad Azam Didamari (1747) that the holy man Yuz Asaf buried there was a prophet and a foreign prince.[47] Paul C. Pappas states that from a historical perspective, the Ahmadi identification of Yuzasaf with Jesus relies on legends and documents which include clear historical errors (e.g., Gondophares’ reign) and that “it is almost impossible to identify Yuz Asaf with Jesus”.[48]

In his 1957 book “The Wisdom of Balahvar,” David Marshall Lang presented evidence of how confusion in diacritical markings in Arabic texts transformed Budhasaf (Buddha-to-be) into Yudasaf, Iodasaph, and then Yuzasaf, and resulted in the Ahmadiyya assertions; also confusing Kashmir and Kushinara, the place of Buddha’s death.[49] The Swedish scholar Per Beskow in Jesus in Kashmir: Historien om en legend (1981) also concluded that Ahmad had misidentified traditions about Gautama Buddha in the Bilawhar wa-Yudasaf legend as being about Jesus. Beskow updated his conclusions in English in 2011.[50]

Meher Baba, 1925

According to Indian spiritual master Meher Baba, when Jesus was crucified, he did not die physically. But, he entered the state of Nirvikalp Samadhi (the I-am-God state without bodily consciousness). On the third day, he again became conscious of his body, and he travelled secretly in disguise eastward with some apostles, most importantly with Bartholomew and Thaddeus, to India. This was called Jesus’ resurrection. After reaching India, Jesus travelled further east to Rangoon, in Burma, where he remained for some time. He then went north to Kashmir, where he settled. After Jesus’s spiritual work was completed, Jesus subsequently dropped his body, and the body was buried by the Two Apostles in Harvan, at Kan Yar, district of Kashmir.[51]

Holger Kersten, 1981

In 1981, Holger Kersten, a German writer on esoteric subjects popularised the subject in his Christ Lived in India.[52] Kersten’s ideas were among various expositions of the theory critiqued by Günter Grönbold in Jesus in Indien. Das Ende einer Legende (Munich, 1985).[53] Wilhelm Schneemelcher states that the work of Kersten (which builds on Ahmad and The Aquarian Gospel) is fantasy and has nothing to do with historical research.[11] Schneemelcher states that Kersten combines elements from various previous authors such as Notovitch, Ahmadiyya beliefs, and Levi Dowling.[11] Gerald O’Collins also states that Kersten’s work is simply the repackaging of a legend for consumption by the general public.[12]

Among texts cited by Kersten, following Andreas Faber-Kaiser, is the third khanda of the Pratisarga Parvan in the Bhavishya Mahapurana which contains discussion of “Isa Masih” and Muhammed. However Indologists such as Grönbold note that this section postdates not just the Quran,[54] but also the Mughals. Hiltebeitel (2009) establishes 1739 as the very earliest possible date for the section.[55]

Other theories

A number of other theories have been proposed, e.g., in 1992, in her book Jesus the Man, Dr. Barbara Thiering suggested that Jesus and Judas Iscariot had been crucified together but Jesus survived, married Mary Magdalene, travelled around the Mediterranean area and then died in Rome.[10][56]

In 1995, Kenneth Hosking also suggested that Jesus survived crucifixion, but stated that Jesus was the Teacher of Righteousness mentioned in the Dead Sea Scrolls and decades later (73-74 AD) died as the leader of the Jewish forces which unsuccessfully fought the Romans during the Siege of Masada.[10][57]

Mormonism and claims of Jesus in the Americas

According to the Book of Mormon, Jesus visited an Israelite people (led to the Americas around 600 BC to avoid the Babylonian conquest) after his resurrection. Evidences of Christ in America are claimed in the legends of Viracocha in South America, and Quetzalcoatl[58] in Central America. While some Mormon scholars have interpreted Quetzalcoatl legends to represent Jesus, other historians and archaeologists believe that the story of Quetzalcoatl dates back at least 900 years before the time of Christ, with some signs pointing to 3000 or even 5,000 BC.

The book of Third Nephi states:

“10. Behold, I am Jesus Christ, whom the prophets testified shall come into the world. (…) 12. And it came to pass that when Jesus had spoken these words the whole multitude fell to the earth; for they remembered that it had been prophesied among them that Christ should show himself unto them after his ascension into heaven. (…) 14. Arise and come forth unto me, that ye may thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel, and the God of the whole earth, and have been slain for the sins of the world.”[59]


  1.  E.g., see Emil BockThe Childhood of Jesus: The Unknown YearsISBN0863156193
  2.  James H. CharlesworthThe Historical Jesus: An Essential Guide2008 ISBN0687021677 “From twelve to thirty then are “Jesus’ silent years,” which does not denote he was silent. It means the Evangelists remain silent about what Jesus did.” … “Only Luke reports that Jesus was in the Temple when he was twelve, apparently for his bar mitzvah (2:42), and that he began his public ministry when he was “about thirty years of age” (3:23). What did Jesus do from age twelve to thirty?”.
  3.  E.g., see Lost Years of Jesus Revealed by Charles F. Potter ISBN0449130398
  4. All the People in the Bible by Richard R. Losch (May 1, 2008) Eerdsmans Press ISBN0802824544209: “Nothing is known of the life of Jesus during the seventeen years from the time of the incident in the temple until his baptism by John the Baptist when he was about thirty. Countless theories have been proposed, among them that he studied in Alexandria in the Jewish centers there and that he lived among the Essenes in the Judean desert…there is no evidence to substantiate any of these claims and we have to accept that we simply don’t know…. The most likely thing is that he continued to live in Nazareth and ply his trade there…”
  5.  The Cambridge Companion to the Arthurian Legend by Elizabeth Archibald and Ad Putter (10 Sep 2009) ISBN0521677882 page 50
  6.  New Testament Apocrypha, Vol. 1: Gospels and Related Writings by Wilhelm Schneemelcher and R. Mcl. Wilson (Dec 1, 1990) ISBN066422721X page 84 “a particular book by Nicolas Notovich (Di Lucke im Leben Jesus 1894) … shortly after the publication of the book, the reports of travel experiences were already unmasked as lies. The fantasies about Jesus in India were also soon recognized as invention… down to today, nobody has had a glimpse of the manuscripts with the alleged narratives about Jesus”
  7.  Crossan, John Dominic; Richard G. Watts (1999). Who is Jesus? : answers to your questions about the historical Jesus. Louisville, Ky: Westminster John Knox Press. pp. 28–29. ISBN0664258425.
  8.  Voorst, Robert E. Van (2000). Jesus Outside the New Testament : an introduction to the ancient evidence. Grand Rapids, Mich.: Eerdmans. p. 17ISBN0-8028-4368-9… Jesus’ putative travels to India and Tibet, his grave in Srinagar, Kashmir, and so forth. Scholarship has almost unanimously agreed that these references to Jesus are so late and tendentious as to contain virtually nothing of value for understanding the Historical Jesus.
  9.  Borg, Marcus J. (2005). “The Spirit-Filled Experience of Jesus”. In Dunn, James D. G.The Historical Jesus in Recent Research. Winona Lake, [IN]: Eisenbrauns. p. 303. ISBN1-57506-100-7.
  10.  Voorst, Robert E. Van (2000). Jesus Outside the New Testament : an introduction to the ancient evidence. Grand Rapids, Mich.: Eerdmans. pp. 78–79. ISBN0-8028-4368-9.
  11.  New Testament Apocrypha, Vol. 1: Gospels and Related Writingsby Wilhelm Schneemelcher and R. Mcl. Wilson (Dec 1, 1990) ISBN066422721X page 84. Schneemelcher states that Kersten’s work is based on “fantasy, untruth and ignorance (above all in the linguistic area)” Schneemelcher states that “”Kersten for example attempted to work up Notovitch and Ahmadiyya legends with many other alleged witnesses into a complete picture. Thus Levi’s Aquarian Gospel is pressed into service, along with the Turin shroud and the Qumran texts.”
  12.  Focus on Jesus by Gerald O’Collins and Daniel Kendall (Sep 1, 1998) ISBN0852443609 Mercer Univ Press pages 169-171
  13.  Maier, Paul L.Yamauchi, Edwin M. (1989). “The Date of the Nativity and Chronology of Jesus”. In Vardaman, Jerry. Chronos, kairos, Christos : nativity and chronological studies presented to Jack Finegan. Winona Lake, [IN]: Eisenbrauns. pp. 113–129. ISBN0-931464-50-1.
  14.  Lloyd Kenyon JonesThe Eighteen Absent Years of Jesus Christ “as a skilled and dutiful artisan and as a loving son and neighbor, Jesus was using those qualities which were to flame forth…was the work which He was to do that He did not leave that home and that preparation until the mature age of thirty.”
  15.  :Reiner, Edwin W. (1971). The Atonement. Nashville: Southern Pub. Association. ISBN0812700511OCLC134392. Page 140 “”And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph.” Luke 3:23. But Christ, of course, did not belong to the Levitical priesthood. He had descended neither from Aaron nor from the tribe of Levi.”
  16.  The Gospel According to Mark: Meaning and Message by George Martin (Sep 2005) ISBN0829419705 Loyola Univ Press pages 128-129
  17.  The Gospel of Matthew (Sacra Pagina Series, Vol 1) by Daniel J. Harrington, Donald P. Senior (Sep 1, 1991) ISBN0814658032 Liturgical Press page 211
  18.  The Gospel of Matthew by R.T. France (Jul 27, 2007) ISBN080282501Xpage 549
  19.  W. D. Davies, Dale Allison, Jr. Matthew 8-18 2004 ISBN0567083659 T&T Clarke Page 456 “For the suggestion that Jesus worked not only in a wood-worker’s shop in Nazareth but perhaps also in Sepphoris, helping to construct Herod’s capital, see R. A. Batey, ‘Is not this the Carpenter?’, NTS 30 (1984), pp. 249-58. Batey also calls …”
  20.  Menahem Mansoor The Dead Sea Scrolls: A College Textbook and a Study GuideBrill Publishers; 1964, Page 156 “Edmund Wilson suggests that the unknown years in the life of Jesus (ages 12-29) might have been spent with the sect, but there is no reference to this in the texts.”
  21.  Charles F. Potter The Lost Years of Jesus Revealed Random House 1958 “For centuries Christian students of the Bible have wondered where Jesus was and what he did during the so-called “eighteen silent years” between the ages of twelve and thirty. The amazing and dramatic scrolls of the great Essene library found in cave after cave near the Dead Sea have given us the answer at last. That during those “lost years” Jesus was a student at this Essene school is becoming increasingly apparent. ..”
  22.  Brennan Hill Jesus, the Christ: contemporary perspectives 1991 ISBN1585953032 Page 6 “than about the people with whom Jesus lived. Josephus (d. 100 C.E.) was born just after the time of Jesus. He claims to have studied with the Pharisees, Sadducees, and Essenes as a young man”
  23.  James H. CharlesworthThe Historical Jesus: An Essential Guide 2008 ISBN0687021677 The New Testament Apocrypha and Pseudepigrapha preserve many legends concocted to explain Jesus’ youth. Tales have him … The Evangelists have left “a narrative vacuum,” and many have attempted to fill it. Only Luke reports that Jesus …
  24.  Camelot and the vision of Albion by Geoffrey Ashe 1971 ISBN0434034010 Page 157 “Blake may be referring to one of the odder offshoots of the Arthur-Grail imbroglio, the belief that Jesus visited Britain as a boy, lived at Priddy in the Mendips, and built the first wattle cabin at Glastonbury. This tale seems to have arisen quite …”
  25.  Milton, A Poem (The Illuminated Books of William Blake, Volume 5) by William Blake, Robert N. Essick and Joseph Viscomi (Sep 4, 1998) ISBN0691001480 Princeton Univ Press Page 214 “The notion that Jesus visited Britain may have been reinforced for Blake by the name ‘Lambeth’ (house of the lamb – see 4:14-15 note). Compare Isaiah 52.7 (‘How beautiful upon the mountains are the feet of him that bringeth good tidings, that …”
  26.  Jesus: A Life by A. N. Wilson 1993 ISBN0393326330 page 87 “One such legend, which haunted the imagination of William Blake and, through Blake’s lyric ‘Jerusalem’, has passed into British national legend, is the story that Jesus visited Britain as a boy. Though written sources for this folk-tale are …”
  27.  “Jesus ‘may have visited England’, says Scottish academic”(Film review) “And Did Those Feet”. BBC News. 26 November 2009. Retrieved 4 March 2013St Augustine wrote to the Pope to say he’d discovered a church in Glastonbury built by followers of Jesus. But St Gildas (a 6th-Century British cleric) said it was built by Jesus himself. It’s a very very ancient church which went back perhaps to AD37
  28.  L. Jacolliot (1869) La Bible dans l’Inde, Librairie Internationale, Paris (digitized by Google Books)
  29.  Louis Jacolliot (1870) The Bible in India, Carleton, New York (digitized by Google Books)
  30.  Max Müller (1888), Journal of the Transactions of the Victoria Institute Volume 21, page 179
  31.  The Unknown Life Of Jesus Christ: By The Discoverer Of The Manuscriptby Nicolas Notovitch (Oct 15, 2007) ISBN1434812839
  32.  Forged: Writing in the Name of God–Why the Bible’s Authors Are Not Who We Think They Are by Bart D. Ehrman (Mar 6, 2012) ISBN0062012622 page 252 “one of the most widely disseminated modern forgeries is called The Unknown Life of Jesus Christ
  33.  Nicolas Notovitch Jesus in Hinduism
  34.  Simon J. Joseph, “Jesus in India?” Journal of the American Academy of Religion Volume 80, Issue 1 pp. 161-199 “Max Müller suggested that either the Hemis monks had deceived Notovitch or that Notovitch himself was the author of these passages”
  35.  Last Essays by Friedrich M. Mueller 1901 (republished in Jun 1973) ISBN0404114393 page 181: “it is pleasanter to believe that Buddhist monks can at times be wags, than that M. Notovitch is a rogue.”
  36.  Bradley Malkovsky, “Some Recent Developments in Hindu Understandings of Jesus” in the Journal of Hindu-Christian Studies (2010) Vol. 23, Article 5.:”Müller then wrote to the chief lama st Hemis and received the reply that no Westerner had visited there in the past fifteen years nor was the monastery in possession of any documents having to do with the story Notovitch had made public in his famous book” … “J. Archibald Douglas took it upon himself to make the journey to the Hemis monistry to conduct a personal interview with the same head monk with whom Müller had corresponded. What Douglas learned there completely concurred with what Müller had learned: Notovitch had never been there.”
  37.  Indology, Indomania, and Orientalism by Douglas T. McGetchin (Jan 1, 2010) Fairleigh Dickinson University Press ISBN083864208X page 133 “Faced with this cross-examination, Notovich confessed to fabricating his evidence.”
  38.  D.L. Snellgrove and T. Skorupski (1977) The Cultural Heritage of Ladakh, p. 127, Prajna Press ISBN0-87773-700-2
  39.  Ehrman, Bart D. (February 2011). “8. Forgeries, Lies, Deceptions, and the Writings of the New Testament. Modern Forgeries, Lies, and Deceptions”Forged: Writing in the Name of God—Why the Bible’s Authors Are Not Who We Think They Are(EPUB)|format= requires |url= (help) (First Edition. EPub Edition. ed.). New York: HarperCollins e-books. pp. 282–283. ISBN978-0-06-207863-6. Retrieved September 8, 2011.
  40.  The Heart of a Continent, a Narrative of Travels in Manchuria, Across the Gobi Desert, Through the Himalayas, the Pamirs, and Hunza (1884-1894), 1904, pp. 180-181.
  41.  Chaitanya, Brahmachari Bhairab; Swami Abhedananda’s Journey into Kashmir and Tibet; Ramakrishna Vedanta Math, Calcutta, 1987 (first published in Bengali in 1929) pp.119-121, 164-166; ISBN0874816432
  42.  Richard, Hooper; Jesus, Buddha, Krishna, and Lao Tzu; 2012 p. 176 ISBN1571746803
  43.  The Aquarian Gospel of Jesus the Christ by Levi H. Dowling by Levi H. Dowling (original publication 1908) ISBN1602062242 pages 12 and 65
  44.  Jesus: The Complete Guide 2006 by Leslie Houlden ISBN082648011Xpage 140
  45.  Fredriksen, Paula. From Jesus to ChristISBN0300084579 Yale University Press, 2000, p. xxvi.
  46.  What You Need to Know about Islam and Muslims, by George Braswell 2000 ISBN978-0-8054-1829-3 B & H Publishing page 127
  47.  Günter Grönbold Jesus In Indien – Das Ende einer Legende. Kösel, München, 1985
  48.  Jesus’ Tomb in India: The Debate on His Death and Resurrection by Paul C. Pappas 1991 ISBN0895819465 ; page 155: “Al-Haj Nazir Ahmad’s work Jesus in Heaven on Earth, which constitutes the Ahmadi’s best historical defense of Jesus’ presence in Kashmir as Yuz Asaf, appears to be full of flaws, especially concerning Gondophares‘ reign”, page 100: “The Ahmadi thesis can rest only on eastern legends recorded in oriental works, which for the most part are not reliable, not only because they were written long after the facts, but also because their stories of Yuz Asaf are different and in contradiction”, page 115: “It is almost impossible to identify Yuz Asaf with Jesus”
  49.  In The Journal of Ecclesiastical History Volume 18, Issue 02, October 1967, pp 247-248, John Rippon summarizes the work of David Marshall Lang on the subject as follows: “In The Wisdom of Balahvar Professor Lang assembled the evidence for the Buddhist origins of the legends of the Christian saints Barlaam and Josephat. He suggested the importance of Arabic intermediaries, showing that confusion of diacritical markings turned Budhasaf (Bodhisattva, the Buddha-to-be) into Yudasaf, Iodasaph, Yuzasaf and Josaphat. By a curious roundabout journey this error reappears in once-Buddhist Kashmir where the modern Ahmadiyya Muslims, well known for their Woking mosque, claim that a tomb of Yus Asad was the tomb of Jesus who died in Kashmir, after having been taken down live from the cross; though the Bombay Arabic edition of the book Balahvar makes its hero die in Kashmir, by confusion with Kushinara the traditional place of the Buddha’s death.”
  50.  Per Beskow in The Blackwell Companion to Jesus ed. Delbert Burkett 2011 ISBN140519362X “During the transmission of the legend, this name underwent several changes: to Budhasaf, Yudasaf, and finally Yuzasaf. In Greek, his name is Ioasaph; in Latin, Josaphat, …”
  51.  Meher Prabhu: Lord Meher, The Biography of the Avatar of the Age, Meher Baba, Bhau Kalchuri, Manifestation, Inc. 1986, p. 752
  52.  Jesus Lived in India: His Unknown Life Before and After the Crucifixion by Holger Kersten 1981 ISBN0143028294 Penguin India
  53.  Gregorianum Page 258 Pontificia università gregoriana (Rome) “The whole story of how this legend was simply created (without a shred of evidence in its support), spread widely among a gullible public and still finds such latter-day exponents as Holger Kersten is splendidly told by Günt[h]er Grönbold.”
  54.  Die Jesus-in-Indien-Legende – Eine alternative Jesus-Erzählung? by Mark Bothe 2011 ISBN3640439791 Page 29 “… schließlich in Srinagar niedergelassen habe, liest Faber-Kaiser Mahapurana.85 Aus seinem Gespräch mit Professor Fida Hassnain entwickelt er zudem die … aus einem Werk namens Tarikh-i-Kashmir und dem Bhavishya
  55.  Rethinking India’s Oral and Classical Epics by Alf Hiltebeitel 2009 ISBN0226340511 Univ Chicago Press Page 276 “Thus 1739 could mark a terminus a quo for the text’s history of the Mughals. If so, the same terminus would apply to its Genesis-Exodus sequence in its first khanda, its Jesus-Muhammad diptych in its third (the Krsnam&acaritd) , and the history …”
  56.  Jesus the Man by Barbara ThieringISBN0552154075
  57.  Yeshua, the Nazorean, the Teacher of Righteousness by Kenneth V. Hosking 1995 ISBN1857561775 Janus Publishing
  58.  Diane E. Wirth (1993-07-08). “Quetzalcoatl, the Maya Maize God, and Jesus Christ – Diane E. Wirth – Journal of Book of Mormon Studies – Volume 11 – Issue 1”. Maxwellinstitute.byu.edu. Retrieved 2012-11-16.
  59.  “3 Nephi 11”. Lds.org. 2012-02-21. Retrieved 2012-11-16.

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