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Jesus Historicity

Jesus Historicity

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Published by api-3755336
Clear and plain evidences of Jesus historicity.
Clear and plain evidences of Jesus historicity.

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Published by: api-3755336 on Oct 18, 2008
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Louis W. Cable
Any religion makes sense if you look at it only from the
inside. George C. Scott

Was Jesus of Nazareth a real historical person? Today, we cannot give a positive yes or no answer to this question. But after studying the evidence it becomes highly plausible that, as portrayed in the New Testament, Jesus of Nazareth, hereinafter referred to as Jesus, is a myth and nothing more. It is reasonable to speculate, however, that somewhere in the eastern Mediterranean region of two thousand or more years ago a talented young leader appeared preaching what was for those days a radical doctrine. Although he in no way resembled the Jesus of the New Testament, he well might have provided the inspiration for him, i.e., the kernel of truth out of which grew the myth.

First, it is inconceivable that if a historical Jesus had actually founded a world religion, Christianity, that there should be no contemporary record of his activities. Surely one of the several Jewish historians active during that period would have mentioned him. But they remained silent about him - a silence, it should be noted, which speaks volumes. So in our search for Jesus we are restricted to the conflicting depictions of the New Testament gospel writers who are themselves under suspicion by modern Bible scholars. Surely if such a person as Jesus had existed, the historians of his day would have recorded something of his teachings, his alleged miracles, his doctrines as well as the many other extraordinary events associated with his short life.

Preeminent among the Jewish historians of the first century is Philo Judaeus of Alexandria. His dates, 30 BCE - 452, include Jesus\u2019 alleged life span. Among his writings is a history of the Jewish people. It is still available today. Philo was particularly interested in contemporary religious movements and sects of which there were many. Yet he never once mentions Jesus or any of the extraordinary events associated with him in the New Testament.

Justus of Tiberius, another contemporary Jewish historian, also
wrote a history of the Jewish people covering this period.

Although the work is now lost, we know that it was extant at least until 891 because Photius, the Patriarch of Constantinople, read it and expressed astonishment that it contained not one reference to Jesus (Photius\u2019 Bibliotheca, code 33)3 .

Flauvius Josephus (37-100?), an important first century Jewish
historian, wrote about Pontius Pilate in his important work,
Antiquities of the Jews4. It is unimaginable that he should not

have mentioned the trial and crucifixion of Jesus had they really occurred. It is evident that at an early date Christians were painfully aware of this fatal omission and took steps to correct it. Between sections two and four of chapter 3 of

Antiquities there appears a short section, appropriately titled

section 3, in which Jesus and the Christians are indeed mentioned. However, section 3 interrupts the natural flow of the text and appears to be out of place. When section 3 is removed chapter 3 makes more sense. Section 3 is an acknowledged interpolation5. Also, early Christian writers, such as Origen and Tertullian, frequently referred to Josephus without once citing this passage. They certainly would have done so had they been aware of it. Last, but by no means least, the passage was obviously written by a Christian which Josephus was not. It is interesting to note that in the sixteenth century Vossius6 had a manuscript of Josephus which does not contain the passage in question.

A second reference to Jesus is also found in book 20, chapter 9 of theAntiquities. Here it is said that by order of Annainas, James the Just, the brother of Jesus, and some others were stoned to death. It is extremely doubtful that Josephus would have made such a casual reference to Jesus without having said anything about him elsewhere. This passage seems to imply the existence of the earlier one therefore it has to be an interpolation also. The claim that Josephus confirms the existence of Jesus is refuted. For more information on the writings of Joseph see Are the Gospels True? on this web site.

There is a reference to Jesus in a letter which Pliny the Younger, Proconsul of Bithynia, wrote to the emperor Trajan in the year 113. In it Pliny asked for instructions as to any action that he should take against the Christians. He informed the emperor that they sang hymns to Jesus Christ as to a god. They did not worship the emperor as was required by Roman law of that day. Although judged to be authentic, the letter, because of its relatively late date, is of no use in proving the existence of


Gaius Cornelius Tacitus, because he is so consistently cited by Christian apologists as providing extra-biblical proof of the existence of Jesus, deserves special attention. Tacitus, a prominent Roman historian who lived from 56 to 120, authored several major works on Roman history some of which have survived. Among his most ambitious work is The Annals of

Imperial Rome, a 30 volume set dealing with the empire in the
period from 14 to 68. In chapter 44 of Book 15 of the Annals is
found the following passage:
"Consequently, to get rid of the report (that he was responsible for
the devastating fire which consumed Rome in 64), 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 Pilate, and a most mischievous superstition, thus 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." (Annuls, Book XV,sec.44).

Christians claim this passage is a valid confirmation of the historicity of Jesus. However, when subjected to further analysis the authenticity of the passage appears to be highly questionable. First, it must be recognized that in history no topic is above questioning. If it is claimed that an author wrote a certain passage, then it is the responsibility of those making the claim to provide proof of authenticity. If such proof is not forthcoming, then it follows that the passage in question has no validity. Also, much of the Christian literature that has come down to us from the first and second centuries shows clear evidence of editing and/or interpolation.

Among the more compelling reasons for doubting the authenticity of the statement in question is the fact that there is no evidence that Nero blamed any group for the fire in question nor is there any evidence that a group called "Christians" were well known in Rome during Nero's reign (54- 68.) Also, there is no mention of Jesus by name. The passage, as important as it obviously is to Christian apologists, is never referred to by any of the early church fathers. In fact, it was not mentioned by Christian writers until as recently as the15th century. However, it is the issue of Pontius Pilate that stands


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