And appeal to Caesar
Why historicism and mythicism fails?

Mythicism is defined and developed by biblical scholars and suffers from the same problems as historicism.
The first and biggest problem is looking for answers to questions that go beyond biblical studies, ancient philology or general history. Questions that require a detailed understanding of the essence of the matter. Such questions require careful extra-biblical research.
The description of Paul’s appeal to the emperors is an invented narrative by the author who does not understand the mechanisms of law enforcement. The appeal to the emperor was handled by the judge as part of the procedure. A convicted citizen could appeal to the emperor, and this appeal was ordered by the local judge who sentenced him. He had to accept the convict’s appeal, describe it, attach the case files to it and send it by imperial mail to Rome (curcus publicus). This was the end of his role until the answer authorized by the emperor’s office or the authorized court was received. The convict was either in custody or was forbidden to leave his place of residence and was subject to control. No one was sending anyone to the emperor. This whole thread of reference to Acts can be dismissed as a literary invention.

Another thing is Ignatius and his letters. Here the biblical scholars insisted on deciding which of his collection of letters is historical: short, medium or long recenssion. It is a pity that they forgot to check what is the point of sending an insignificant prisoner from Syria, halfway across the Mediterranean, to die in Rome.
Was Ignatius defeated in battle, or did he take over Syria killing thousands of legionnaires before losing? Is Ignatius the second Vercingetorix, Antony to be transported to the capital for a public show. “Here is our great enemy and we will kill him for the glory of Rome.” Really? How a local leader of an unknown and illegal religious movement was to serve the Empire’s propaganda purposes in its capital. Ignatius is a nobody recognizable in the scale of the Empire and such a journey and a martyrdom in the arena would only serve to promote an unknown illegal movement.

The 1st and 2nd centuries saw the rise of the religion of Serapis. This can be seen from Vespasian’s visit to Serapion in Alexandria, which ended with the miraculous healing of a blind man. On the occasion of his journey to the East and the Jewish War, Vespasian stopped by Serapion to settle one of his many errands. Successive emperors built serapions and took care of religion under the powers of Pontifex Maximus.
Rome dealt with all foreign religions in exactly the same way. First, he preemptively condemned them and refused to recognize them. They were treated as foreign superstitions and persecuted. If they survived this stage and continued to develop, they were gradually included in the current system of Pax Deorum. The same was true of Isis and Dionysus. Neos Dionysus is one of the titles reserved for emperors. They used it or they didn’t. A political decision.
The religious logic of the Empire determined the importance of the Roman commune, which raised its importance through historical policy by attracting Peter and Paul to Rome with various writings.
The study of the historicity of literary works ignores or underestimates the goals of early Christian historical policy.
Mythicists, like their opponents, simply make the same mistakes. What counts for them is a specific text, not the purpose for which it was written.
Limiting yourself to the texts alone leads to hasty conclusions.