Part One: The Importance of Moses and the Exodus.
I am beginning preliminary research on the subject for my thesis on the topic of a historical Moses. I began to be interested in the topic after conversations with several Atheists who make the claim that Moses isn’t real. In fact, these gentlemen would make the claim that the historical consensus has dictated that Moses is a myth. In this regard, they would be correct; the historical consensus would indicate that the Exodus account didn’t take place. However, when presented with contrary evidence, the atheist scholar indicates that they will only accept ‘unbiased’ work, which means they will only accept a historical thesis by a none Abrahamic believer. The truth of the matter though is that all people have biases when it comes to forming the narrative and conclusions on historical events, a historian learns this in Historiography 101. It’s natural that the secular scholar will not actively search for a result that contradicts their beliefs, but expects scholars of faith to do so.
Where’s the evidence? Now, this isn’t a philosophical discussion that relies on the metaphysical like the discussion whether there is a supreme being or not. The thesis being discussed is whether Moses was a living breathing actor in the temporal world. The secular assertion is mostly based on the lack of archaeological evidence, notwithstanding, I personally, as one who has operated in the field of history, do not believe that archaeology has the final say on all events—especially ones where archaeological evidence would be hard pressed to find—in deserts spanning over three thousand years. This debate is as important, if not more, than the metaphysical debate about the existence of God. The ramifications, of course, are that those who wish to discredit the historicity of Moses expand their assertion to the understanding that if Moses is fictional, then Christianity is fiction, due largely to the Transfiguration of Christ, among other events. It’s important for our ability to make fishers of men refute such secular biased scholarship. Egyptologist K.A. Kitchen writes, “Throughout the Hebrew Bible, there is no single event (or theme, if the status of ‘event’ be denied) to which its various writers hark back so pervasively as the tradition of the ancestral Israelites being liberated from servitude in Egypt, then forming a community under their deliverer deity YHWH.”
Scholars to fully consider whether Moses is truly a historical actor must understand that it’s certainly okay as scholars, and furthermore as the faithful, to disregard the consensus, especially if one is seeking to argue against it. There are other modern scholars who have argued for the case for a historical Moses and are basing their findings on archaeological evidence. One of them by the name of Gerard Gertoux, who is a Ph.D. candidate in France, who based on his biography at Academic.edu has been black balled by French academia, not by his dissertation on Moses and Exodus, but because he is a Jehovah Witness. Gertoux has published another essay on the topic writing:
“Some atheists refuse to take into account the Bible because that book states clearly the existence of God as well as miracles. However, in my opinion, searching the truth must be the fundamental purpose of any honest historian.“What is truth” Pilate said to Jesus (Jn 18:38). For honest and scientific historians, “truth” is based on two main pillars: 1) an accurate chronology anchored on absolute dates(Herodotus’ principle) and 2) reliable documents coming from critical editions(Thucydides’ principle)”
Again, as one who has worked in the field of history, I thoroughly support Gertoux on the above statement. After explaining what Gertoux considers truth he runs through a list of scholarly experts making claims that the Exodus story and Moses are fiction.
Here is an example:
Modern archaeology has shown that the concept of archives kept in Jerusalem with writings of the tenth century, is an absurdity based on a biblical witness and not on factual evidence. Bible stories would rank therefore among national mythologies, and would have no more historical foundation than the Homeric saga of Ulysses, or that of Aeneas, founder of Rome, sung by Virgil –Israel Finkelstein, Israeli archaeologist
Gertoux makes a clear distinction in his essay by stating, “An objective reader should note that most reasons put forward by these prestigious scholars are ideological, not based on any verifiable factual data”
Now it’s important to note that I am not necessarily endorsing Gertoux’s thesis if this were the case I wouldn’t be interested in researching the topic myself. However, I do agree with is introductory comments on the topic. Here is his thesis:
“According to Egyptian accounts the last king of the XV the dynasty, named Apopi, “very pretty” in Hebrew that is Moses’ birth name (Ex 2:2), reigned 40 years in Egypt from 1613 to 1573 BCE, then 40 years later hemet Seqenenre Taa the last pharaoh of the XVII the dynasty and gave him an unspecified disturbing message.”
However, there are two particulars of the debate that I would like to discuss, and one of them is the term myth. The modern understanding of this word often renders that anything labeled as a myth is fiction; however, this is an incomplete definition of the word. Most ancient oral traditions that would be considered myths effectively conveyed truth to folks who continued to tell the events–a method that was vital before the advent of writing. The book of Exodus to be read as a historical account written by those from a different cultural standpoint, as well as many of the other books of The Bible. It is an account, albeit a cultural one that is a reflection of those who wrote it, of the revelation of God to man to his chosen people. Thus, it is the empiricists who have difficulty understanding that with those who continue to look to this collection of books that appear to reject empirical evidence for valuable information. Empiricists will do their best to dismiss the entirety of the Bible as a credible source, but they negate the fact that it was written by authors who would have recorded events from oral histories that predate the invention of modern historical research and writing. The second part, perhaps broken into subparts, is that does Christianity—due to the Transfiguration—require Moses to be truly historic, and how much of the account of Exodus has to be factual due to oral traditions? (An important point throughout the entire Exodus narrative)
 William G. Dever ‘What Remains of the House That Albright Built?,’ in George Ernest Wright, Frank Moore Cross, Edward Fay Campbell, Floyd Vivian Filson (eds.) The Biblical Archaeologist, American Schools of Oriental Research, Scholars Press, Vol. 56, No 1, 2 March 1993 pp.25-35, p.33:’the overwhelming scholarly consensus today is that Moses is a mythical figure.’
 K.A. Kitchen On the Reliability of the Old Testament (Grand Rapids: Wm B. Eerdmans Publishing Co. 2003), 241.
 Gertoux, Gerard. “Moses and the Exodus: What Evidence?” Moses and the Exodus: What Evidence? Accessed March 24, 2016. https://www.academia.edu/13001480/Moses_and_the_Exodus_what_evidence.