Non-Biblical Sources for Jesus of Nazareth
Non-Biblical Sources on the Life of Jesus of Nazareth:
It has come to that wonderful time of year in the Christian calendar
when believers pay particular attention to Jesus' resurrection; churches will
be packed, great hymns will be sung, and much joy will be had. But, as is part
and parcel with such a season, atheists and non-believers alike, particularly
those who hold to mythicism, will go on tirades on social media about how
'Jesus never existed!', and this year I do not doubt that the coincidental falling
of Easter on April Fool's day will only spur them on further.
The intention of this paper is to refute the claims of the mythicist by
providing historical data concerning Jesus of Nazareth; His life, His death,
and the views of the early church concerning Him.
1. Thallus: While we
unfortunately do not have any copies of his original works, we find commentary
on his histories from the writer Julius Africanus in his magnum opus
Chronography 18:1:
"On the whole world there pressed a most fearful darkness; and the rocks were rent by an earthquake, and many places in Judea and other districts were thrown down. This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun" (Julius Africanus, c221 CE)[1].
We see in this citation a secular author attempting to provide a naturalistic explanation for the darkness falling upon the land which is found in Mark 15:33, Matthew 27:45, and Luke 23:44. However, what needs to be noted is that this is a secondary source who makes no direct reference to Jesus, so the use of this source to suggest a historical Jesus just doesn't quite fit the bill. But it does serve as a means of affirming a historical detail around the time of Jesus' crucifixion.
"On the whole world there pressed a most fearful darkness; and the rocks were rent by an earthquake, and many places in Judea and other districts were thrown down. This darkness Thallus, in the third book of his History, calls, as appears to me without reason, an eclipse of the sun" (Julius Africanus, c221 CE)[1].
We see in this citation a secular author attempting to provide a naturalistic explanation for the darkness falling upon the land which is found in Mark 15:33, Matthew 27:45, and Luke 23:44. However, what needs to be noted is that this is a secondary source who makes no direct reference to Jesus, so the use of this source to suggest a historical Jesus just doesn't quite fit the bill. But it does serve as a means of affirming a historical detail around the time of Jesus' crucifixion.
2. Phlegon: As with Thallus, we do not have his
original writings, but we find commentary and citation to his work from 4
individuals - Origen, Philopon, Julius Africanus, and Eusebius:
"And with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquake which then took place..." (Origen, 248CE)[2].
Here we have another reference to the darkness that appeared at around the time of Jesus' execution, but unlike Africanus' work, Origen makes a reference to Jesus' being executed during the reign of Tiberius Caesar. He also provides reference to another biblical event that happened around the time of Jesus' execution, the earthquake.
" And of this darkness... Phlegon also made mention in the [book of] Olympiads. For he says that in the fourth [or second] year of Olympiad 202 an eclipse of the sun happened, of a greatness never formerly known, and at the sixth hour of the day it was night, so that even the stars in heaven appeared. And it is clear that it was the eclipse of the sun that happened while Christ the master was on the cross that Phlegon mentioned, and not another, first from his saying that such an eclipse was not known in former times, ...and also [because] it is shown from the history itself concerning Tiberius Caesar. For Phlegon says that he became king in the second year of Olympiad 19{8}, but the eclipse happened in the fourth year of Olympiad 202. " - (Philopon, De. opif. mund. II21)[3]
"Phlegon records that, in the time of Tiberius Caesar, at full moon, there was a full eclipse of the sun from the sixth hour to the ninth - manifestly the one of which we speak. But what has an eclipse in common with an earthquake, the rending of rocks, and the resurrection of the dead, and so great a perturbation throughout the universe?... And calculations makes out that the period of 70 weeks, as noted in Daniel, is completed at this time." (Julius Africanus, c221 CE)[4]
"Phlegon, in the 13th book of his admirable account of the Olympiads, writes about this as follows: 'in the fourth year of the 202nd Olympiad, there was an eclipse of the sun, greater than any which had occurred previously. At the sixth hour, the day became as dark as night, and the stars were visible in the sky. An earthquake in Bithynia destroyed many buildings in Nicaea." (Eusebius quoting Phlegon, 29-32 CE)[5]
From this we can conclude five things: Christ was crucified; the sun was darkened during Christ's death; a solar eclipse supposedly occurred during a full moon (which is scientifically impossible*); a great earthquake occurred during Christ's death, and the events were recorded in a historical account of Tiberius Caesar, the Emperor of the Roman Empire at the time of Jesus' crucifixion.
"And with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquake which then took place..." (Origen, 248CE)[2].
Here we have another reference to the darkness that appeared at around the time of Jesus' execution, but unlike Africanus' work, Origen makes a reference to Jesus' being executed during the reign of Tiberius Caesar. He also provides reference to another biblical event that happened around the time of Jesus' execution, the earthquake.
" And of this darkness... Phlegon also made mention in the [book of] Olympiads. For he says that in the fourth [or second] year of Olympiad 202 an eclipse of the sun happened, of a greatness never formerly known, and at the sixth hour of the day it was night, so that even the stars in heaven appeared. And it is clear that it was the eclipse of the sun that happened while Christ the master was on the cross that Phlegon mentioned, and not another, first from his saying that such an eclipse was not known in former times, ...and also [because] it is shown from the history itself concerning Tiberius Caesar. For Phlegon says that he became king in the second year of Olympiad 19{8}, but the eclipse happened in the fourth year of Olympiad 202. " - (Philopon, De. opif. mund. II21)[3]
"Phlegon records that, in the time of Tiberius Caesar, at full moon, there was a full eclipse of the sun from the sixth hour to the ninth - manifestly the one of which we speak. But what has an eclipse in common with an earthquake, the rending of rocks, and the resurrection of the dead, and so great a perturbation throughout the universe?... And calculations makes out that the period of 70 weeks, as noted in Daniel, is completed at this time." (Julius Africanus, c221 CE)[4]
"Phlegon, in the 13th book of his admirable account of the Olympiads, writes about this as follows: 'in the fourth year of the 202nd Olympiad, there was an eclipse of the sun, greater than any which had occurred previously. At the sixth hour, the day became as dark as night, and the stars were visible in the sky. An earthquake in Bithynia destroyed many buildings in Nicaea." (Eusebius quoting Phlegon, 29-32 CE)[5]
From this we can conclude five things: Christ was crucified; the sun was darkened during Christ's death; a solar eclipse supposedly occurred during a full moon (which is scientifically impossible*); a great earthquake occurred during Christ's death, and the events were recorded in a historical account of Tiberius Caesar, the Emperor of the Roman Empire at the time of Jesus' crucifixion.
3. Mara bar Serapion:
Unlike the previous two authors, we have the original writings available. This
letter was penned from Serapion to his son:
"What are we to say when the wise are forcibly dragged by the hands of the tyrants and their wisdom is deprived if its freedom by slander, and they are plundered for their superior intelligence without the opportunity of making a defence. They are not wholly to be pitied.
What advantage did the Athenians gain from putting Socrates to death? Famine and plague came upon them as a judgment for their crime. What advantage did the men of Samos gain from burning Pythagoras? In a moment their land was covered with sand. What advantage did the Jews gain from executing their wise king? It was just after that that their kingdom was abolished.
God justly avenged these three wise men. The Athenians died of hunger; the Samians were overwhelmed by the sea; the Jews, ruined and driven from their land, live in complete dispersion. But Socrates did not die; he lived on in the teaching of Plato. Pythagoras did not die; he lived on in the statue of Hera. Nor did the wise king die; he lived on in the teaching which he had given." (Mara bar Serapion, circa 73-200CE)[6]
This source doesn't make any direct mention of Jesus, but utilises the satirical moniker that was bestowed upon Jesus during His crucifixion: the King of the Jews (c.f. Matthew 27). It is clear from this text that Mara bar Serapion was not a Christian, and such can be inferred through reading the last line: "Not did the wise king die; he lived on in the teaching which he had given".
From the earliest moments, Christians held that Jesus had risen from the grave on the third day; in 1 Corinthians 15:3-7* Paul quotes a creed which has been dated between 30-35AD[i].
"What are we to say when the wise are forcibly dragged by the hands of the tyrants and their wisdom is deprived if its freedom by slander, and they are plundered for their superior intelligence without the opportunity of making a defence. They are not wholly to be pitied.
What advantage did the Athenians gain from putting Socrates to death? Famine and plague came upon them as a judgment for their crime. What advantage did the men of Samos gain from burning Pythagoras? In a moment their land was covered with sand. What advantage did the Jews gain from executing their wise king? It was just after that that their kingdom was abolished.
God justly avenged these three wise men. The Athenians died of hunger; the Samians were overwhelmed by the sea; the Jews, ruined and driven from their land, live in complete dispersion. But Socrates did not die; he lived on in the teaching of Plato. Pythagoras did not die; he lived on in the statue of Hera. Nor did the wise king die; he lived on in the teaching which he had given." (Mara bar Serapion, circa 73-200CE)[6]
This source doesn't make any direct mention of Jesus, but utilises the satirical moniker that was bestowed upon Jesus during His crucifixion: the King of the Jews (c.f. Matthew 27). It is clear from this text that Mara bar Serapion was not a Christian, and such can be inferred through reading the last line: "Not did the wise king die; he lived on in the teaching which he had given".
From the earliest moments, Christians held that Jesus had risen from the grave on the third day; in 1 Corinthians 15:3-7* Paul quotes a creed which has been dated between 30-35AD[i].
4. Flavius Josephus: Josephus was a Jewish
historian who is most well known for his work called Antiquities. In this work,
we find reference to the death of James:
"Festus was now dead, and Albinus was but upon the road; so he assembled the Sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned." (Josephus)[7]
This accounts reference to James being the brother of Jesus fits with the New Testament data we have: Galatians 1:19 - "But I saw none of the apostles except James the Lord's brother".
However, there is an excerpt in Antiquities XVIII 3:3 which is of particular interest due to what is says concerning Jesus:
"Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named for him, are not extinct at this day." (Josephus)[8]
This account provides extra-biblical evidence to support the central message of the Gospel: Jesus was a wise man - with some tension as to whether or not he was more than a man; he did wonderful works - see: miracles; was the Messiah; condemned by Pilate to suffer die at the cross at the instigation of the Jews; rose from the dead on the third day - a fulfilment of the Old Testament prophecies - and he has a movement of followers called "Christians" still present around the time of Josephus (37-c100AD).
"Festus was now dead, and Albinus was but upon the road; so he assembled the Sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned." (Josephus)[7]
This accounts reference to James being the brother of Jesus fits with the New Testament data we have: Galatians 1:19 - "But I saw none of the apostles except James the Lord's brother".
However, there is an excerpt in Antiquities XVIII 3:3 which is of particular interest due to what is says concerning Jesus:
"Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named for him, are not extinct at this day." (Josephus)[8]
This account provides extra-biblical evidence to support the central message of the Gospel: Jesus was a wise man - with some tension as to whether or not he was more than a man; he did wonderful works - see: miracles; was the Messiah; condemned by Pilate to suffer die at the cross at the instigation of the Jews; rose from the dead on the third day - a fulfilment of the Old Testament prophecies - and he has a movement of followers called "Christians" still present around the time of Josephus (37-c100AD).
5. Plinius Secundus,
or Pliny the Younger: In his Correspondence with Emperor Trajan, Pliny
documents the persecution upon Christians in Rome, detailing their habits of
meeting together on a set day, worshiping Christ as God, their abstinence from
sin, and the sharing of a meal following their meeting. He even goes on to
accuse them of falling victim to an "extravagant superstition" - a
statement in ancient literature that appears to be in reference to the
resurrection:
"In the meantime, I have taken this course about those who have been brought before me as Christians. I asked them whether they were Christians or not? If they confessed that they were Christians, I asked them again, and a third time, intermixing threatenings with the questions. If they persevered in their confession, I ordered them to be executed; for I did not doubt but, let their confession be of any sort whatsoever, this positiveness and inflexible obstinacy deserved to be punished.
There have been some of this mad sect whom I took notice of in particular as Roman citizens, that they might be sent to that city. After some time, as is usual in such examinations, the crime spread itself and many more cases came before me. A libel was sent to me, though without an author, containing many names [of persons accused]. These denied that they were Christians now, or ever had been. They called upon the gods, and supplicated to your image, which I caused to be brought to me for that purpose, with frankincense and wine; they also cursed Christ; none of which things, it is said, can any of those that are ready Christians be compelled to do; so I thought fit to let them go. Others of them that were named in the libel, said they were Christians, but presently denied it again; that indeed they had been Christians, but had ceased to be so, some three years, some many more; and one there was that said he had not been so these twenty years.
All these worshipped your image, and the images of our gods; these also cursed Christ. However, they assured me that the main of their fault, or of their mistake was this:-That they were wont, on a stated day, to meet together before it was light, and to sing a hymn to Christ, as to a god, alternately; and to oblige themselves by a sacrament [or oath], not to do anything that was ill: but that they would commit no theft, or pilfering, or adultery; that they would not break their promises, or deny what was deposited with them, when it was required back again; after which it was their custom to depart, and to meet again at a common but innocent meal, which they had left off upon that edict which I published at your command, and wherein I had forbidden any such conventicles.
These examinations made me think it necessary to inquire by torments what the truth was; which I did of two servant maids, who were called Deaconesses: but still I discovered no more than that they were addicted to a bad and to an extravagant superstition. Hereupon I have put off any further examinations, and have recourse to you, for the affair seems to be well worth consultation, especially on account of the number of those that are in danger; for there are many of every age, of every rank, and of both sexes, who are now and hereafter likely to be called to account, and to be in danger; for this superstition is spread like a contagion, not only into cities and towns, but into country villages also, which yet there is reason to hope may be stopped and corrected." (Pliny the Younger, 112CE).[9]
"In the meantime, I have taken this course about those who have been brought before me as Christians. I asked them whether they were Christians or not? If they confessed that they were Christians, I asked them again, and a third time, intermixing threatenings with the questions. If they persevered in their confession, I ordered them to be executed; for I did not doubt but, let their confession be of any sort whatsoever, this positiveness and inflexible obstinacy deserved to be punished.
There have been some of this mad sect whom I took notice of in particular as Roman citizens, that they might be sent to that city. After some time, as is usual in such examinations, the crime spread itself and many more cases came before me. A libel was sent to me, though without an author, containing many names [of persons accused]. These denied that they were Christians now, or ever had been. They called upon the gods, and supplicated to your image, which I caused to be brought to me for that purpose, with frankincense and wine; they also cursed Christ; none of which things, it is said, can any of those that are ready Christians be compelled to do; so I thought fit to let them go. Others of them that were named in the libel, said they were Christians, but presently denied it again; that indeed they had been Christians, but had ceased to be so, some three years, some many more; and one there was that said he had not been so these twenty years.
All these worshipped your image, and the images of our gods; these also cursed Christ. However, they assured me that the main of their fault, or of their mistake was this:-That they were wont, on a stated day, to meet together before it was light, and to sing a hymn to Christ, as to a god, alternately; and to oblige themselves by a sacrament [or oath], not to do anything that was ill: but that they would commit no theft, or pilfering, or adultery; that they would not break their promises, or deny what was deposited with them, when it was required back again; after which it was their custom to depart, and to meet again at a common but innocent meal, which they had left off upon that edict which I published at your command, and wherein I had forbidden any such conventicles.
These examinations made me think it necessary to inquire by torments what the truth was; which I did of two servant maids, who were called Deaconesses: but still I discovered no more than that they were addicted to a bad and to an extravagant superstition. Hereupon I have put off any further examinations, and have recourse to you, for the affair seems to be well worth consultation, especially on account of the number of those that are in danger; for there are many of every age, of every rank, and of both sexes, who are now and hereafter likely to be called to account, and to be in danger; for this superstition is spread like a contagion, not only into cities and towns, but into country villages also, which yet there is reason to hope may be stopped and corrected." (Pliny the Younger, 112CE).[9]
6.
Cornelius Tacitus: In his Annals, whilst writing of
the reign of Nero, Tacitus alludes to the death of Christ, and to the existence
of Christians in Rome:
"But all human efforts, all the lavish gifts of the emperor, and the propitiations of the gods, did not banish the sinister belief that the conflagration was the result of an order. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace.
Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, this checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular." (Tacitus, 14-68CE)[10]
This text here affirms a number of important aspects we find in the Gospel: it speaks of the persecution of Christians in Rome, particularly how they were blamed for the fire in Rome; of the crucifixion of Jesus Christ by under the governance of Pontius Pilate during the reign of Tiberius, and of their belief in a "mischievous superstition" (see: resurrection).
"But all human efforts, all the lavish gifts of the emperor, and the propitiations of the gods, did not banish the sinister belief that the conflagration was the result of an order. Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace.
Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, this checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular." (Tacitus, 14-68CE)[10]
This text here affirms a number of important aspects we find in the Gospel: it speaks of the persecution of Christians in Rome, particularly how they were blamed for the fire in Rome; of the crucifixion of Jesus Christ by under the governance of Pontius Pilate during the reign of Tiberius, and of their belief in a "mischievous superstition" (see: resurrection).
7.
Suetonius: This author speaks of the expulsion and
persecution of Christians in Rome:
"He banished from Rome all the Jews, who we were continually making disturbances at the instigation of one Chrestus." (Suetonius)[11]
He also remarks upon the how Nero punished the Christians on account of their belief in an "impious superstition":
"He likewise inflicted punishments on the Christians, a sort of people who held a new and impious superstition" (Suetonius)[12]
Once more, from these concise texts we see evidence of the persecution of the Christians in Rome at the hands of Nero, and the Christians belief in the resurrection of Jesus.
"He banished from Rome all the Jews, who we were continually making disturbances at the instigation of one Chrestus." (Suetonius)[11]
He also remarks upon the how Nero punished the Christians on account of their belief in an "impious superstition":
"He likewise inflicted punishments on the Christians, a sort of people who held a new and impious superstition" (Suetonius)[12]
Once more, from these concise texts we see evidence of the persecution of the Christians in Rome at the hands of Nero, and the Christians belief in the resurrection of Jesus.
8.
Lucian of Samosata: Lucian makes many comments regarding
Jesus the Nazarene in how he was viewed by the people, his interactions with
the priests, scribes, and Pharisees, how he gave explanation of the scriptures,
founded a religion, was worshipped, and gave commandments:
"It was then that he learned the wondrous lore of the Christians, by associating with their priests and scribes in Palestine. And - how else could it be? - in a trice he made them all look like children, for he was a prophet, cult-leader, head of the synagogue, and everything all by himself. He interpreted and explained some of their books and even composed many, and they revered him as a god, made use of him as a lawgiver, and set him down as a protector, next after that other, to be sure, whom they still worship, the man who was crucified in Palestine because he introduced this new cult into the world." (Lucian of Samosata)[13]
It seems evidential that in this text, Lucian is making reference to Paul, though he mistakenly believes that Christians revere him as a god. What is of importance is the last segment: "they still worship the man was who crucified in Palestine because he introduced this new cult into the world."
Moreover, Lucian writes of how Christ says they are all brothers, and are not to worship any of the other gods, and how Christians believe that they will inherit eternal life:
"The poor wretches have convinced themselves, first and foremost, that they are going to be immortal and live for all time, in consequence of which they despise death and even willingly give themselves into custody; most of them. Furthermore, their first lawgiver persuaded them that they are all brothers of one another after they have transgressed once, for all by denying the Greek gods and by worshipping that crucified sophist himself and living under his laws." (Lucian of Samosata)[14]
"It was then that he learned the wondrous lore of the Christians, by associating with their priests and scribes in Palestine. And - how else could it be? - in a trice he made them all look like children, for he was a prophet, cult-leader, head of the synagogue, and everything all by himself. He interpreted and explained some of their books and even composed many, and they revered him as a god, made use of him as a lawgiver, and set him down as a protector, next after that other, to be sure, whom they still worship, the man who was crucified in Palestine because he introduced this new cult into the world." (Lucian of Samosata)[13]
It seems evidential that in this text, Lucian is making reference to Paul, though he mistakenly believes that Christians revere him as a god. What is of importance is the last segment: "they still worship the man was who crucified in Palestine because he introduced this new cult into the world."
Moreover, Lucian writes of how Christ says they are all brothers, and are not to worship any of the other gods, and how Christians believe that they will inherit eternal life:
"The poor wretches have convinced themselves, first and foremost, that they are going to be immortal and live for all time, in consequence of which they despise death and even willingly give themselves into custody; most of them. Furthermore, their first lawgiver persuaded them that they are all brothers of one another after they have transgressed once, for all by denying the Greek gods and by worshipping that crucified sophist himself and living under his laws." (Lucian of Samosata)[14]
9.
Justin Martyr: in his work
named 'Apology' (as in apologetics), addressing his defence of Christianity to
the Emperor Antoninus Pius, he referred to Pilates report regarding the
crucifixion of Jesus:
"And the expression, 'They pierced my hands and my feet', was used in reference to the nails of the cross which were fixed in His hands and feet. And after He was crucified they cast lots upon His vesture, and they that crucified Him parted it among them.
And that these things did happen, you can ascertain from the Acts of Pontius Pilate." (Justin Martyr, 131-161)[15]
While Pilates Acts have been lost to us, Martyr's testimony demonstrates that the Gospel accounts of the crucifixion of Jesus were also recorded in Pagan history.
"And the expression, 'They pierced my hands and my feet', was used in reference to the nails of the cross which were fixed in His hands and feet. And after He was crucified they cast lots upon His vesture, and they that crucified Him parted it among them.
And that these things did happen, you can ascertain from the Acts of Pontius Pilate." (Justin Martyr, 131-161)[15]
While Pilates Acts have been lost to us, Martyr's testimony demonstrates that the Gospel accounts of the crucifixion of Jesus were also recorded in Pagan history.
10.
Babylonian Talmud, Sanhedrin
43.1 "Eve of Passover": This Jewish document records the events of
Jesus' crucifixion:
"On the eve of Passover Yeshu (Jesus) was hanged. For forty days before the execution took place, a herald went forth and cried, 'He is going forth to be stoned because he has practiced sorcery and enticed Israel to apostasy. Anyone who can say anything in his favour, let him come forward and plead on his behalf.2 But since nothing was brought forward in his favour he was hanged on the eve of Passover" (Babylonian Talmud)[16]
This account corroborates with the gospels' claims that is was the Jews who crucified Jesus, a position that is posited within all four of the gospel accounts (Matthew 26: 57-67; Mark 14: 53-65; Luke 22: 66-23: 25; John 18: 12-14).
But this account also gives record of Jesus' miracle working and claims to deity in that it says he "practices sorcery and enticed Israel to apostasy".
"On the eve of Passover Yeshu (Jesus) was hanged. For forty days before the execution took place, a herald went forth and cried, 'He is going forth to be stoned because he has practiced sorcery and enticed Israel to apostasy. Anyone who can say anything in his favour, let him come forward and plead on his behalf.2 But since nothing was brought forward in his favour he was hanged on the eve of Passover" (Babylonian Talmud)[16]
This account corroborates with the gospels' claims that is was the Jews who crucified Jesus, a position that is posited within all four of the gospel accounts (Matthew 26: 57-67; Mark 14: 53-65; Luke 22: 66-23: 25; John 18: 12-14).
But this account also gives record of Jesus' miracle working and claims to deity in that it says he "practices sorcery and enticed Israel to apostasy".
11.
Clement of Rome: An early
church leader from around 95 AD, wrote on the genealogical line which Jesus was
a part of*:
"For of Jacob are all the priests and Levites who minister unto the altar God; of him is the Lord Jesus as concerning the flesh; of him are kings and rulers and governors in the line of Judah; yea and the rest of his tribes are held in no small honor, seeing that God promised saying, Thy seed shall be as the stars of heaven" (Clement of Rome, 80-140 AD)[17]
This account bears witness to the Judaic ancestry of Jesus (see footnotes for bible reference), and shows that Christians living within this time period did not hold to the doctrine of Docetism, which posits that Jesus was not actually human but that his appearance of such was purely illusory. This view was first recorded by Bishop Serapion of Antioch, who discovered the doctrine in the Gnostic 'Gospel' ascribed to Peter[18].
"For of Jacob are all the priests and Levites who minister unto the altar God; of him is the Lord Jesus as concerning the flesh; of him are kings and rulers and governors in the line of Judah; yea and the rest of his tribes are held in no small honor, seeing that God promised saying, Thy seed shall be as the stars of heaven" (Clement of Rome, 80-140 AD)[17]
This account bears witness to the Judaic ancestry of Jesus (see footnotes for bible reference), and shows that Christians living within this time period did not hold to the doctrine of Docetism, which posits that Jesus was not actually human but that his appearance of such was purely illusory. This view was first recorded by Bishop Serapion of Antioch, who discovered the doctrine in the Gnostic 'Gospel' ascribed to Peter[18].
12.
Polycarp: Writing from
around 110 - 140 AD, Polycarp (the Bishop of Smyrna) writes against Docetism in
his epistle to the Philippians:
"For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist; and whosoever does not confess the testimony of the cross, is of the devil; and whosoever perverts the oracle of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan. Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from the beginning; 'watching unto prayer' and persevering in fasting; beseeching in our supplications the all-seeing God 'not to lead us into temptation' as the Lord has said: 'The spirit truly is willing, but the flesh is weak. Let us then continually persevere in our hope, and the earnest of righteousness, which is Jesus Christ, 'who bore our sins in His own body on the tree', 'who did no sin, neither was guile found in His mouth', but endured all things for us, that we might live in Him." (Polycarp, circa 110 AD)[19]
Much in the same vein as Clements, this text shows that early orthodox Christian thought strayed away from the Gnostic notion of Docetism, though Polycarp directly challenges the doctrine and brandishes all those who hold to the view to be heretics.
"For whosoever does not confess that Jesus Christ has come in the flesh, is antichrist; and whosoever does not confess the testimony of the cross, is of the devil; and whosoever perverts the oracle of the Lord to his own lusts, and says that there is neither a resurrection nor a judgment, he is the first-born of Satan. Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from the beginning; 'watching unto prayer' and persevering in fasting; beseeching in our supplications the all-seeing God 'not to lead us into temptation' as the Lord has said: 'The spirit truly is willing, but the flesh is weak. Let us then continually persevere in our hope, and the earnest of righteousness, which is Jesus Christ, 'who bore our sins in His own body on the tree', 'who did no sin, neither was guile found in His mouth', but endured all things for us, that we might live in Him." (Polycarp, circa 110 AD)[19]
Much in the same vein as Clements, this text shows that early orthodox Christian thought strayed away from the Gnostic notion of Docetism, though Polycarp directly challenges the doctrine and brandishes all those who hold to the view to be heretics.
13.
Irenaeus: Writing from
around AD 175-185, Irenaeus in his treatise Against
Heresies book II writes of Jesus as a genuine historical figure:
"For what they saw, that they also expressed; and He whom they beheld was not a mere phantasm, but an actual human being of flesh and blood. He did not then want much of being fifty years old; and, in accordance with that fact, they said to Him, 'Thou art not yet fifty years old, and has Thou seen Abraham?', He did not therefore preach only for one year, nor did He suffer in the twelfth month of the year." (Irenaeus, AD175. Against Heresies Book II, 22:6)[20]
This text here once challenges the doctrine of Docetism, though it appears to have a Semitic slant to it; Irenaeus draws attention to Jesus' age and then proceeds to draw a direct quote from the Gospel of John, of which shortly precedes Jesus' most prominent "I AM" (Ego Eimi) statement: "Before Abraham was, I AM" (John 8:58).
"For what they saw, that they also expressed; and He whom they beheld was not a mere phantasm, but an actual human being of flesh and blood. He did not then want much of being fifty years old; and, in accordance with that fact, they said to Him, 'Thou art not yet fifty years old, and has Thou seen Abraham?', He did not therefore preach only for one year, nor did He suffer in the twelfth month of the year." (Irenaeus, AD175. Against Heresies Book II, 22:6)[20]
This text here once challenges the doctrine of Docetism, though it appears to have a Semitic slant to it; Irenaeus draws attention to Jesus' age and then proceeds to draw a direct quote from the Gospel of John, of which shortly precedes Jesus' most prominent "I AM" (Ego Eimi) statement: "Before Abraham was, I AM" (John 8:58).
This is by no means an exhaustive list of all the historical references
which point to the existence of Jesus Christ, but this serves as a means of
providing evidence for the existence of Jesus in the barrage of mythicist
claims that tend to arise at this particular time of year. This ideally should
serve as a primer to dig deeper into this subject and arm yourself with "a
reason for the hope that is within you" (1 Peter 3:15).
For those interested in the scholastic opinion, but find scepticism in any
scholars who are Christians, I will refer you to the work of Barth Ehrman, an
atheist scholar who has written extensively on the subject of the historicity
of Jesus. In particular his book "Did
Jesus Exist?: The Historical Argument for Jesus of Nazareth"[21].
For one particular example where he critiques the mythicist claims, watch
"The Historical Jesus DID Exist -
Bart Ehrman"[22]
For more on this topic and other historical,
theological, and philosophical queries pertaining to Christianity, I highly
recommend the following websites: Freethinking Ministries[ii], Belief Map[iii], and Gary Habermas[iv]
[1] Julius Africanus.
circa 221CE. Chronologies 18:1.
[ONLINE] Available at: - http://www.jasoncolavito.com/julius-africanus-chronography.html
[2] Origen. 248CE. Contra Celsus 2.33. [ONLINE] Available
at: http://www.newadvent.org/fathers/04162.htm
[3] Ben Smith, 2011. Phlegon of Tralles on the Passion Phenomena.
[Online] Available: http://www.textexcavation.com/phlegontestimonium.html
[4] Julius Africanus, op
cit.
[5] Eusebius quoting
Phlegon. 29-32CE. St. Jerome
(Hieronymus): Chronological Tables. [ONLINE] Available at:
http://www.attalus.org/translate/jerome2.html
* See:
https://www.neverthirsty.org/about-christ/historical-quotes/darkness-at-full-moon/
[6] Mara bar Serapion.
circa 73-200CE. Mara bar Serapion on the
wise king of the Jews.[ONLINE] Available at:
http://www.textexcavation.com/marabarserapiontestimonium.html
* "That Christ
died for our sins according to the scriptures, that he was buried, that he was
raised on the third day according to the scriptures, and that he appeared to
Cephas, and then to the twelve. After that he appeared to more than five hundred
of the brothers and sisters at the same time, most of whom are still living,
though some have fallen asleep. Then he appeared to James, then to all the
apostles...". For information on the dating of this creed, see endnote i.
[7] Josephus. Antiquities of the Jews - Book XX, Chapter 9:1.
[ONLINE] Available at: http://sacred-texts.com/jud/josephus/ant-20.htm
[8] Josephus. Antiquities of the Jews - Book XVIII,
Chapter 3:3. [ONLINE] Available at:
http://sacred-texts.com/jud/josephus/ant-18.htm
[9] Pliny the Younger.
112CE. Letters of Pliny the Younger and
the Emperor Trajan. [ONLINE] Available at:
http://www.pbs.org/wgbh/pages/frontline/shows/religion/maps/primary/pliny.html
[10] Tacitus. 14-68CE. Annals XV.44. [ONLINE] Available at: http://www.perseus.tufts.edu/hopper/text?doc=Tac.+Ann.+15.44&fromdoc=Perseus%3Atext%3A1999.02.0078
[11] Suetonius. Divus Claudius 25.4. [ONLINE] Available at:
http://www.perseus.tufts.edu/hopper/text?doc=Suet.+Cl.+25.4&fromdoc=Perseus%3Atext%3A1999.02.0132
[12] Suetonius. Nero 16.2. [ONLINE] Available at:
http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0132%3Alife%3Dnero%3Achapter%3D16
[13] Lucian of Samosata. The Passing of Peregrinus. [ONLINE]
Available at: http://www.tertullian.org/rpearse/lucian/peregrinus.htm
[14] Ibid.
[15] Justin Martyr.
131-161CE. The First Apology, Chapter 35.
[ONLINE] Available at: http://www.newadvent.org/fathers/0126.htm
[16] Babylonian Talmud. Babylonian Talmud: Tractate Sanhedrin.
[ONLINE] Available at: http://www.come-and-hear.com/sanhedrin/sanhedrin_43.html
* C.f. Matthew 1 and
Luke 3:23-37
[17] Clement of Rome,
95-96 CE. 1 Clement 32:2. [Online]
Available: http://www.earlychristianwritings.com/text/1clement-lightfoot.html
[18] Bart Ehrman, 2005. Lost Christianities: The Battles for
Scripture and The Faiths We Never Knew. 2nd Ed. Oxford University Press,
p.16
[19] Alexander Roberts et
al, 2009. Epistle of Polycarp to the
Philippians. [Online] Available: http://www.newadvent.org/fathers/0136.htm
[20] Christian Classics
Ethereal Library, 2005. Chapter XXII.
[Online] Available: http://www.ccel.org/ccel/schaff/anf01.ix.iii.xxiii.html
[21] Bart Ehrman, 2012. Did
Jesus Exist?: The Historical Argument for Jesus of Nazareth. 1st Ed.
HarperOne. Available for purchase at: https://www.amazon.com/exec/obidos/ASIN/0062204602/?tag=stno-20
[22] Abrahamic Faith.
2016, April 9th. The Historical Jesus DID
Exist - Bart Ehrman [Video File]. Retrieved from: https://www.youtube.com/watch?v=43mDuIN5-ww&ab_channel=AbrahamicFaith
[i] While there are a
small minority of historians who date the creed found in 1 Corinthians 15:3-7
up to around AD 51, a very strong majority of historians acknowledge that the
creed dates to AD 30-35:
·
The Oxford Companion
to the Bible:
"The earliest record of these appearances is found in 1 Corinthians
15:3-7, a tradition that Paul 'received' after his apostolic call, and
certainly not later than his visit to Jerusalem in 35 CE, when he saw Cephas
(Peter) and James (Gal. 1:18-19), who, like him, were recipients of
appearances." Eds, Metzer & Coogan (Oxford, 1993), 647.]
·
Gerd Lüdemann
[Atheist, New Testament scholar, formerly of the Faculty of Theology at the
University of Gottingen]: "...the elements in the tradition are to be
dated to the first two years after the crucifixion of Jesus... not later than
three years... the formation of the appearance traditions mentioned in 1 Cor.
15:3-8 falls in the time between 30-33 CE" - [The Resurrection of Jesus,
trans. by Bowden (Fortress, 1994), 171,72.]
·
Robert Funk
[Non-Christian scholar, founder of the Jesus Seminar): "...The conviction
that Jesus had risen from the dead had already taken root by the time Paul was
converted about 33 CE. On the assumption that Jesus died about 30 CE, the time
for development was thus two or three years at most." - [Roy W. Hoover,
and the Jesus Seminar, The Acts of Jesus,
466.]
·
James Dunn
[Professor at Durham]: "Despite uncertainties about the extent of
tradition which Paul received (126), there is no reason to doubt that this
information was communicated to Paul as part of his introductory catechesis
(13:3) (127). He would have needed to be informed of precedents in order to
make sense of what happened to him. When he says, 'I handed on (paradoka) to you as of first importance (en protoiV) what I also received (parelabon)' (15:3), he assuredly does not imply that the tradition
became important to him only at some subsequent date. More likely he indicates
the importance of tradition to himself from the start; that was why he made
sure to pass it on to the Corinthians when they first believed (15:1-2) (128).
This tradition, we can be entirely confident, was formulated as tradition
within months of Jesus' death." - [Jesus Remembered (Eerdmans, 2003)
843,44]
·
Michael
Goulder [Atheist NT professor at Birmingham]: "[It] goes back at least to
what Paul was taught when he was converted, a couple of years after the
crucifixion." - ["The Baseless Fabric of a Vision," in Gavin
D'Costa, editor, Resurrection
Reconsidered (Oneworld, 1996), 48.]
·
N.T. Wright
[NT Scholar (Oxford, 5+ honorary Ph.D's)]: "This is the kind of
foundation-story with which a community is not at liberty to tamper. It was
probably formulated within the first two or three years after Easter itself,
since it was already in formulaic form when Paul 'received' it. (So Hayes 1997,
255)" - [The Resurrection of the Son
of God (Fortress, 2003), 319.]
·
Craig Blomberg:
"Thus even renowned atheist historian Gerd Lüdemann acknowledges that
within one to two years after his death the belief that Jesus had been raised
from the dead was so widespread and central to Christian practice that it
formed part of the basic catechetical instruction. This is no late evolutionary
development of Christian faith decades after the real facts were forgotten.
(Lüdemann with Ozen, What Really Happened
to Jesus? p.15)" - [The
Historical Reliability of the Gospels, 2nd Ed. (IVP Academic, 2007), 148.]
·
A. J. M.
Wedderburn (NT professor at Munich): "One is right to speak of 'earliest
times' here... [It arose] most probably in the first half of the 30s." - [Beyond Resurrection (Hendrickson, 1999),
113-114.]
·
Ulrich Wilckens: [It]
indubitably goes back to the oldest phase of all in the history of primitive
Christianity." - [Resurrection:
Biblical Testimony to the Resurrection: An Historical Examination and
Explanation (St. Andrew Press, 1977), 2.]
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