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Argument: There are no sources other than the New Testament
writers that tell us much about the life of Jesus.
Answer: Prof.
Gary Habermas discusses extra-Biblical sources that provide historical
information about Jesus.
Extra-biblical sources are another avenue worth pursuing when determining
whether the New Testament texts speak reliably concerning historical issues.
While less frequently used by scholars, a number of ancient secular sources
mention various aspects of Jesus' life, corroborating the picture presented by
the Gospels. The writers of these sources include ancient historians such as
Tacitus, Suetonius, and Thallus. Jewish sources such as Josephus and the
Talmud add to our knowledge. Government officials such as Pliny the Younger
and even Roman Caesars Trajan and Hadrian describe early Christian beliefs and
practices. Greek historian and satirist Lucian and Syrian Mara Bar-Serapion
provide other details. Several nonorthodox, Gnostic writings speak about Jesus
in a more theological manner.
Overall, at least seventeen non-Christian writings record more than fifty
details concerning the life, teachings, death, and resurrection of Jesus, plus
details concerning the earliest church. Most frequently reported is Jesus'
death, mentioned by twelve sources. Dated approximately 20 to 150 years after
Jesus' death, these secular sources are quite early by the standards of
ancient historiography.
Altogether, these non-Christian sources mention that Jesus fulfilled Old
Testament prophecy, performed miracles, led disciples, and that many thought
he was deity. These sources call him a good teacher or a philosopher and state
that his message included conversion, denial of the gods, fellowship, and
immortality. Further, they claim he was crucified for blasphemy but rose from
the dead and appeared to his disciples, who were themselves transformed into
bold preachers.
The best extra-Biblical source may be
Josephus
(37-100 A.D.) who was an ancient Jewish Historian near the time of Jesus. This
passage from Josephus is almost
universally accepted as authentic:
But the younger Ananus who, as we said, received the high priesthood, was
of a bold disposition and exceptionally daring; he followed the party of the
Sadducees, who are severe in judgment above all the Jews, as we have already
shown. As therefore Ananus was of such a disposition, he thought he had now a
good opportunity, as Festus was now dead, and Albinus was still on the road;
so he assembled a council of judges, and brought before it the brother of
Jesus the so-called Christ, whose name was James, together with some others,
and having accused them as lawbreakers, he delivered them over to be stoned.
[Jewish Antiquities 20.9.1]
This passage from Josephus is
more controversial.
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 among 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 from him are not extinct at this day. [Jewish Antiquities 18.3.3]
Among academic scholars in the twentieth century, there has been a growing
consensus that this passage from Josephus may be authentic.
Alice Wheatley says:
In general, the attitudes of Protestant, Roman Catholic, Jewish and secular
scholars towards the text have drawn closer together, with a greater tendency
among scholars of all religious backgrounds to see the text as largely
authentic. On the one hand this can be interpreted as the result of an
increasing trend towards secularism, which is usually seen as product of
modernity. On the other hand it can be interpreted as a sort of post-modern
disillusionment with the verities of modern skepticism, and an attempt to
recapture the sensibility of the ancient world, when it apparently was still
possible for a first-century Jew to have written a text as favorable towards
Jesus of Nazareth as the Testimonium Flavianum.
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