Historian explains why Jesus ''mythers'' aren't taken seriously by most Historians

[Secular Elf]

There was a Jewish ''messiah'' years after Jesus who actually was a threat to Roman rule, because he was a fighter who attempted a militant uprising; the Romans disposed of him like dog-meat, that's not the case with Jesus.

Pontius finding no fault in a man who is non-violent is probably quite accurate to a degree, that's a testament to how desperate the priests were.

So assuming he lived, what gives you the impression he wasn't disposed like dog meat? The gospels? Bible proving bible?

Read up on Roman history. Non violent doesn't figure in the Roman equation. Trouble maker does. And if he was a trouble maker, who according to the bible even said to Pilates face he was the king of the jews, the dog meat treatment is the only possibility. Not only for Jesus to be clear, but for all of his followers and family.

The point of context here for the crux of the matter (pun intended) of where the Romans came into conflict with the Jews, and later the Christians, is both the Roman and Jewish perceptions and attitudes concerning religion as well as the threats, either real or imagined, to Roman authority, for Palestine at that time was after all a province of the Roman Empire (from the 1st Century BCE into the 7th Century CE).  One really has to take into consideration the cultural context and points of view of the actors in these events, especially when it comes to the Roman persecution of the Early Christians.  I have read much on this subject and I have written on it, so I will quote from my own unpublished work (I wrote it mostly for my own personal use in studying Early Christian history), A Summary History of Christianity Part Three: The Early Church--The Ante-Nicene Period (115 – 325 CE) :

XIII. The Importance of Roman Religion to the Roman State


Religion was an integrated part of government in ancient Rome. Gaining the favor of the gods was viewed by the Romans as critical for the well-being and survival of the Roman state and people. Many cults were seen as essential, thus the neglect thereof would be widely viewed as treasonous. The imperial period of Roman rule also knew the reign of many Emperors who either saw themselves as children of the gods or as gods themselves in their own right; some members of the imperial family also enjoyed status as having, along with the emperors, divinely sanctioned and constitutional authority of the Roman State. Therefore, they demanded to be worshipped throughout the Roman Empire.
Official Roman policy usually left their ethnic subjects alone and tolerated unusual native religious practices and observances. In many cases the Romans adopted foreign gods into their own pantheon, integrating deities such as the Persian Mitra (as Mithras) and the Egyptian Isis into Roman religion. Yet eventually the imperial cult caused difficulties for worshippers of Mithras, Sabazius (the sky father god of the Phrygians and Thracians), Jews and Early Christians.

...AND...

XIV. Anti-Judaism in the Roman Empire


Anti-Judaism is a total or partial opposition to the Judaic religion and to Jews as adherents of it, as opposed to antisemitism, which is based on ethnic or racial prejudice. Judaism is a strictly monotheistic religion; therefore Jews were prohibited by their Torah from worshiping any other god than Yahweh. Problems between the Romans and the Jews were evident during the Census of Quirinius in 6 CE and before 31 CE under Sejanus, Prefect of the Praetorian Guard (the body guard of the emperors). Yet the first open break between Rome and the Jews did not occur until the Crisis under Caligula (37-41 CE). After the Jewish-Roman Wars (66-135 CE), the emperor Hadrian changed the name of Iudaea province to Syria Palaestina and Jerusulem to Aelia Capitolina in an attempt to erase the historical ties of the Jewish people to the region. In addition, after 70 CE, Jews and Jewish Proselytes were only allowed to practice their religion if they paid the Jewish Tax, and after 135 were barred from Jerusalem except for the day of Tisha B’av (the 9th day of the month Av, July-August in the Gregorian Calendar, which commemorates the destruction of the First and Second Temples). In the year 95 CE Flavius Clemens was put to death for “living a Jewish life” or “drifting into Jewish ways”, which may have been related to the administration of the Jewish tax under Domitian. The wider Roman administration had made no distinction between Jews and Christians until 96 CE, when Christians successfully petitioned Emperor Nerva to exempt them from the Fiscus Judaicus (Jewish tax) on the basis that they were not Jews.

...AND...

XVI. Roman Persecutions of Christianity


 Among the Romans was a point of view that religions can sometimes fall under what they called superstitio, that is, “doing or behaving more than was necessary,” which in modern terms would be called “religiosity.” In this sense a superstitio was an excessive devotion and enthusiasm in religious observance. When Romans perceived that a group of worshipers fell into what they considered irregular religious practices that conflicted with Roman custom, they were considered not just as different, but more importantly, corrosive to society. It was in this sense that Seneca stated it as “religio honors the gods, superstitio wrongs them.” The Romans thus began perceiving Christians as being superstitio.

 For the most part of Early Christianity’s existence Christians had escaped the notice of the Roman Imperial state. The Roman tolerance of non-Roman religions held until those religions proved a conflict with Roman rule. Roman authority ignored the religious authorities and allowed them native rule of their own internal affairs without interference from local Roman governors. Christians came into conflict intermittently with local Roman authorities on a sporadic and ad-hoc basis, more often to the whims of local communities than to the opinion of imperial authority. Therefore from the years 64 to 250 persecution of Christians had been accusatory and not inquisitive. Evidence shows that there was a great variety of trials and punishments, and sentences ranged from acquittal to death. So Roman persecutions of Christians occurred intermittently over a period of three centuries. Prior to Nero's accusation of arson and subsequent persecution of Christians in 64, all animosity was apparently limited to intramural Jewish hostility. It was not until Nero that persecution of Christians by the Roman government occurred.