M
Medjai
Guest
What evidence is there for Christ's existence? The earliest non-Christian reference occurs in Josephus' Antiquities of the Jews (A.D. 93?) :
At the time lived Jesus, a holy man, if man may be called, for he performed wonderful works, and taught men, and joyfully recieved the truth. And he was followed by many Jews and many Greeks. He was the Messiah.
There may be a genuine coe in these strange lines; but the high praise given to Christ by a Jew uniformly anxious to please either the Romans or the Jews --- both at that time in conflict with Chritianity --- renders the passage suspect, and Chritian scholars reject it as almost certainly an interpolation. There are references to "Yeshu'a of Nazareth" in the Talmud, but they are too late in date to be certainly more than counterechoes of Christian thought.
The oldest known mention of Christ in pagan literature is in a letter of the younger Pliny (ca. 110), asking the afdvice Trajan on the treatment of Christians. Five years later Tacitus described Nero's persecution of the Chrestiani in Rome, and pictured them already (A.D. 64) numbering adherents throughout the Empire; the paragraph is so Tacitean in style, force, and predudice that of all Biblical critics only Drews queations its authenticity.
Suetonius (ca. 125) mentions the same persecution, and reports Claudius' banishment (ca. 52) of "Jews who, stirred up by Christ [impulsore Chresto], were causing public disturbances," the passage accords well with Acts of the Apostles, which mentions a decree of Claudius that "the Jews should leave Rome." These references prove the existence of Christians rather than Christ; but unless we assume the latter we are driven to the improbable hypothesis that Jesus was invented in one generation; moreover, we must suppose that the Christian community in Rome had been established some years before 52, to merit the attention of an imperial decree.
About the middle of this first century a pagan named Thallus, in a fragment preserved by Julius Africanus, argued that the abnormal darkness alleged to have accompanied the death of Christ was a purly natural phenomenon and coincidence; the argument took the existence of Christ for granted. The denial of that existence seems never to have occured even to the bitterist gentile or Jewish opponents of nascent Christianity.
The Chritian evidence for Christ begins with the letters ascribed to Saint Paul. Some of these are of uncertain authorship; several, antedating A.D. 64, are almost universally accounted as substantially genuine. No one has questioned the existence of Paul, or his repeated meetings with Peter, James, and John; and Paul enviously admits that these men had known Christ in the flesh. The accepted epistles frequently refer to the Last Supper and the crucifixion.
Matters are not so simple as regards the Gospels. The four that have come down to us are survivors from a much larger number that once circulated among the Christians of the first two centuries. Our English term gospel (Old English godspell, good news) is a rendering of the Greek euangelion, which is the opening word of Mark, and means "glad tidings" --- that the Messiah had come, and the Kingdom of God was at hand. The Gospels of Mathew, Mark, and Luke are "synoptic": their contents and episodes allow of being arranged in parallel columns and "viewed" together."
They were writen in the Greek koine' of popular speech, and were no models of grammar or literary finish; never the less, the directness and force of their simple style, the vivid power of their analogies and scenes, the depth of their "feeling," and the profound fascination of the story they tell give even the rude originals a unique charm, immensely enhanced for the English world by the highly inaccurate but lordly version made for King James.
Despite the prejudices and theological preconceptions of the evangelists, they record many incidents that mere inventors would have concealed --- the competition of the apostles for high places in the Kingdom, their flight after Jusus' arrest, Peter's denial, the failure of Christ to work miracles in Galilee, the references of some auditors to his possible "insanity," his early uncertainty as to his mission, his confessions of "ignorance" as to the future, his moments of bitterness, his despairing cry on the cross; no one reading these scenes can doubt the reality of the figure behind them was a real man like any other, existed and was not invented. -Kiang
At the time lived Jesus, a holy man, if man may be called, for he performed wonderful works, and taught men, and joyfully recieved the truth. And he was followed by many Jews and many Greeks. He was the Messiah.
There may be a genuine coe in these strange lines; but the high praise given to Christ by a Jew uniformly anxious to please either the Romans or the Jews --- both at that time in conflict with Chritianity --- renders the passage suspect, and Chritian scholars reject it as almost certainly an interpolation. There are references to "Yeshu'a of Nazareth" in the Talmud, but they are too late in date to be certainly more than counterechoes of Christian thought.
The oldest known mention of Christ in pagan literature is in a letter of the younger Pliny (ca. 110), asking the afdvice Trajan on the treatment of Christians. Five years later Tacitus described Nero's persecution of the Chrestiani in Rome, and pictured them already (A.D. 64) numbering adherents throughout the Empire; the paragraph is so Tacitean in style, force, and predudice that of all Biblical critics only Drews queations its authenticity.
Suetonius (ca. 125) mentions the same persecution, and reports Claudius' banishment (ca. 52) of "Jews who, stirred up by Christ [impulsore Chresto], were causing public disturbances," the passage accords well with Acts of the Apostles, which mentions a decree of Claudius that "the Jews should leave Rome." These references prove the existence of Christians rather than Christ; but unless we assume the latter we are driven to the improbable hypothesis that Jesus was invented in one generation; moreover, we must suppose that the Christian community in Rome had been established some years before 52, to merit the attention of an imperial decree.
About the middle of this first century a pagan named Thallus, in a fragment preserved by Julius Africanus, argued that the abnormal darkness alleged to have accompanied the death of Christ was a purly natural phenomenon and coincidence; the argument took the existence of Christ for granted. The denial of that existence seems never to have occured even to the bitterist gentile or Jewish opponents of nascent Christianity.
The Chritian evidence for Christ begins with the letters ascribed to Saint Paul. Some of these are of uncertain authorship; several, antedating A.D. 64, are almost universally accounted as substantially genuine. No one has questioned the existence of Paul, or his repeated meetings with Peter, James, and John; and Paul enviously admits that these men had known Christ in the flesh. The accepted epistles frequently refer to the Last Supper and the crucifixion.
Matters are not so simple as regards the Gospels. The four that have come down to us are survivors from a much larger number that once circulated among the Christians of the first two centuries. Our English term gospel (Old English godspell, good news) is a rendering of the Greek euangelion, which is the opening word of Mark, and means "glad tidings" --- that the Messiah had come, and the Kingdom of God was at hand. The Gospels of Mathew, Mark, and Luke are "synoptic": their contents and episodes allow of being arranged in parallel columns and "viewed" together."
They were writen in the Greek koine' of popular speech, and were no models of grammar or literary finish; never the less, the directness and force of their simple style, the vivid power of their analogies and scenes, the depth of their "feeling," and the profound fascination of the story they tell give even the rude originals a unique charm, immensely enhanced for the English world by the highly inaccurate but lordly version made for King James.
Despite the prejudices and theological preconceptions of the evangelists, they record many incidents that mere inventors would have concealed --- the competition of the apostles for high places in the Kingdom, their flight after Jusus' arrest, Peter's denial, the failure of Christ to work miracles in Galilee, the references of some auditors to his possible "insanity," his early uncertainty as to his mission, his confessions of "ignorance" as to the future, his moments of bitterness, his despairing cry on the cross; no one reading these scenes can doubt the reality of the figure behind them was a real man like any other, existed and was not invented. -Kiang