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People question whether or not a Man named Jesus, considered to be the Messiah, is even mentioned in secular history.  It is one thing to have your own followers write about You in an authoritative manner, and quite another to find corroborative evidence from an outside agency which would and will affirm what one party is trying to assert to another as true.


Every religion has an historical figure.  And these figures SHOULD BE confronted if one is to determine if the religion they believe in is true or not.  Such as Buddha, Mohammed, Joseph Smith, Charles Taze Russell, Ellen G. White, etcetera.  So let’s have a look at Jesus, The Christ.






According to Charles Templeton, in his book “Act of God,” page 152, he makes a bold statement that, “There isn’t a single word about him [Christ] in secular history.  Not a word.  No mention of him by the Romans.  Not so much as a reference by Josephus.”  Others, such as Boston University philosopher, Michael Martin made this same critique in his work, “The Case Against Christianity,” page 49.  But as we shall see, even though some people have tried to deny the existence of Jesus in secular history, their rationale is really a lie, or being mis-informed, a choice not to check the overwhelming evidence, which results in a lost cause.






For the greater part of the last 2,000 years, the historical existence of Jesus has not been questioned.  However, in the last two Centuries, an increasing number of skeptics have claimed that Jesus never existed; even though a cursory review of ancient Roman and Rabbinical writings reveals that Jesus was indeed a historical figure.


The “Babylonian Talmud,” an ancient rabbinical commentary, makes a number of references to Jesus of Nazareth.  The First Century Jewish historian Josephus (contrary to Charles Templeton’s above assertion) also made references to 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.  He was the Christ.  And the tribe of Christians so named from Him are not extinct to this day.”  “The Antiquities of the Jews,” book 18, chapter 3.






Another Roman historian who also makes one reference to Jesus, and one reference to Christians, is Gaius Suetonius Tranquillas.  Little is known about him except that he was the chief secretary of the Emperor Hadrian (117-138 A.D.), and that he had access to the imperial records, Robert Graves book, “The Twelve Caesars,” in the, “Introduction,” page 7.


The first reference occurs in the section on the emperor Claudius (41-54 A.D.).  Writing about the same time as Tacitus, Suetonius remarked concerning Claudius:  “Because the Jews at Rome caused continuous disturbances at the instigation of Chrestus, he expelled them from the city.”  The use of the word “Chresus” is again a variant spelling of “Christ,” and is virtually the same as Tacitus’ Latin spelling.


Suetonius also refers to a wave of riots, which broke out in a large Jewish community in Rome called “Pontus,” during the year 49 A.D.  As a result, the Jews were banished from the city.  This statement has an interesting corroboration in Acts 18:2, where Paul relates that he met a Jewish couple coming from Pontus, named Aquila and his wife Priscilla, who had recently left Italy because Claudius had demanded that all Jews leave Rome.






Clement (50-157 A.D.), in his work, “Codex Alexandrinus,” which now resides in the “British Museum,” states that “Jesus” raised from the dead; some of Jesus’ teachings; Jesus’ resurrection from the dead; Jesus’ crucifixion under Pontius Pilot and Herod the Tetrarch.


In his, “Epistle to the Corinthians,” page 42, dated about 95 A.D., Clement of Rome made an important reference to the Gospel.  Clement also cited various teachings of Jesus which are found in all three “Synoptic Gospels,” introducing them as “the words of the Lord Jesus” and “His hallowed words,” page 13, or as “the words of Jesus our Lord,” page 46.







As referred to above, we have another historian by the name of Cornelius Tacitus (55-120 A.D.), who refers to a movement (Christians to be exact) based on a crucified man (See, “Annals,” by Tacitus, pages 15 & 44).  Many individuals were crucified in those days, but to single One out, and claim a movement because of Him, is quite a different matter.


Tacitus was a Roman historian who lived through the reigns of over a half dozen Roman emperors.  He has been called the “greatest historian” of ancient Rome, and individually acknowledged generally as being among those scholars that can be trusted for their moral “integrity and essential goodness,” Moses Hadas, “Introduction,” to “The Complete Works of Tacitus,” pages IX, XIII-XIV.


Tacitus is best known for two works, i.e., the “Annals” and the “Histories.”  From his book, the “Annals,” pages 15 and 44, we learn that:


1) Christians were named for their founder, “Christus” (from the Latin);

2) Who was put to death by the Roman procurator Pontius Pilatus (also Latin);

3) And that this happened during the reign of the emperor Tiberius (14-37 A.D.), which is confirmed in the Book of Luke (Luke 3:1);

4) His [Jesus’] death ended the “superstition” for a short time;

5) But it broke out again, especially in Judea;

6) Where the teaching had its origin;

7) His (Jesus’) followers carried His doctrine to Rome;

8) Where they were mocked, tortured, and put to death via “nailed to crosses,” or “burnt to death,” (hardly a reaction of a people living out a lie; which hardly anyone would die for);

9) Resulting in the Roman people to have compassion on the Christians.


What needs to be noted here, is that Tacitus must have had to receive his information from some source in the public records of Rome.  We wish we had these records also.






Thallus (55 A.D.), was a none Christian writer, in “Circa 55,” speaks of “Julius Africanus,” who writes:  “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.”  This being a hostile reference to Jesus’ death, clearly shows why He is not mentioned with the event.






Polycarp (69-155), of Smyrna, is said to have learned from the Disciples directly.  Both Irenaeus and Tertullian state that Polycarp had been a disciple of John the Revelator.  The sole surviving work attributed to him is the “Epistle of Polycarp to the Philippians,” a mosaic of references to the “Greek Scriptures.”  He is known to have quoted from First and Second Timothy, and the Epistle to Titus.


Polycarp, in his, “Epistle To The Philippians,” written about 115 A.D., pages 2 and 7, cites sayings found in all of the “Synoptic Gospels,” again identifying them as the Words of our Lord.






Flavius Josephus was born in 37 or 38 A.D., dieing in 97 A.D.  He was a Jewish historian and wrote most of his four works toward the end of the First Century.  He was also a priest, a Pharisee at the age of 19, and his most ambitious work was called “The Antiquities,” which was a history of the Jewish people from Creation until his time.  This work was probably completed in about 93 A.D.


Because of his corroboration with the Romans (he served under the commander Vespasian in Jerusalem), he was extremely disliked by his fellow Jews.  But he became very popular among the Christians, because in his writings he refers to James, the brother of Jesus, and to Jesus Himself (See, “The Antiquities,” pages 20 and 200).


Also, in what is called, the “Testimonium Flavianum,” Josephus, although maybe questionably today by sceptics and not scholars, affirms the resurrection and the Divinity of Jesus (See, “The Antiquities,” pages 18 & 63-64).  Despite any questionability over these assertions, the point is that Josephus does factually mention Jesus as an historical figure.  The fact that Josephus’ accounts of the “Jewish War” proved to be very accurate (for example, they’ve been corroborated through archaeological excavations at Masada as well as by historians like Tacitus), proves him to be considered as a pretty reliable historian.  Therefore, his mentioning of Jesus is considered to be extremely invaluable.


Josephus records that Jesus died by the method of crucifixion, coming from an order by Pontius Pilate (see, “Jesus and Christian Origins Outside the New Testament,” by F.F. Bruce, pages 37-41), that Him rose from the dead, and that is was indeed the “Christ” (Messiah).  Herein lays a corroboration of these three Biblical historical events.  And this is just one quote from his work in, “Antiquities,” 18:3:  “Now there was about this time Jesus, a wise man, if it be lawful to call him a man.  For he was one who wrought surprising feats. . . He was Christ. . . And when Pilate, at the suggestions 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 name from Him, are not extinct at this day.”  “Antiquities of the Jews,” Book XVIII.


Josephus also references “James, the brother of Jesus, who was called “Christ,” and “crucified by Pilot.”






Mara Bar Sarapion (73 A.D.), in writing to his son from prison, states:  “What else can we say, when the wise are forcibly dragged off by tyrants, their wisdom is captured by insults, and their minds are oppressed and without defense?  What advantage did the Athenians gain by murdering Socrates, for which they were repaid with famine and pestilence?  Or the people of Samos by the burning of Pythagoras, because their country was completely covered in sand in just one hour?. . . Or the Jews by killing their wise king, because their kingdom was taken away at that very time?  God justly repaid the wisdom of these three men:  the Athenians died of famine; the Samians were completely overwhelmed by the sea; and the Jews, desolate and driven from their own kingdom, are scattered through every nation.  Socrates is not dead, because of Plato; neither is Pythagoras, because of the statue of Juno; nor is the wise king, because of the new laws he laid down.”  Note:  Jesus was known by the Name, “King of the Jews,” during this time period.






An additional writer who was born about 80 A.D., is Philegon.  Although Philegion’s work is no longer in existence, we can determine its existence as we depend on others who quoted from him.  One of those is that of Origen, who ascribes “to Jesus a knowledge of future events,” and “testified that the result corresponded to His predictions,” Origen, in his, “Contra Celsum XIV in the Ante-Nicene Fathers.”






Another writer, Pliny the Younger, nephew of Pliny the Elder, who was the famous encyclopedic, who died in the eruption of Vesuvius in 79 A.D., became governor of “Bithynis,” in northwestern Turkey.  Much of his correspondence with his friend, Emperor Trajan, has been preserved to the present time.  In book ten of his letters, page 96, to be specific, and written in about 110 A.D., Pliny the Younger makes much to do about these Christians who believe in a resurrected Jesus and how they were not easily swayed from their beliefs.  Although this does not directly refer to JesusHimself, it does place credibility upon the existence of a sect willing to die for a crucified Man.


Also, writing in 112 A.D., he states:  “. . .they declared that the sum of their guilt or their error only amounted to this, that on a stated day they had been accustomed to meet before daybreak and to recite a hymn among themselves to Christ, as though he were a god, and that so far from binding themselves by oath to commit any crime, their oath was to abstain from theft, robbery, adultery, and from breach of faith, and not to deny trust money placed in their keeping when called upon to deliver it.”


Tragion responded to this letter by stating basically (not actual quote), “You are not to hunt out Christians.  But if they will not curse Christ, but continue to worship Him as God, then at that point you need to persecute them.”






Ignatius, who wrote seven Epistles around 110-115 A.D., in “Smyrnaeans,” 3, quoted the statement found in Luke 24:9 as the Words of Jesus.







Tacitus (116 A.D.), was a Roman historian, in his work, “The Annals, Buy Tacitus,” he mentions that Nero was responsible for the Great Fires of Rome attempting to pass the blame onto the Christians in the city.  “Consequently, to get rid of the report, Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abomination, called Christians by the populace.  Christus [meaning Christ], 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 [meaning, that Christ rose from the dead], thus checked for the moment. . .”


There has been NO Question of this document’s historicity.  Plus, it is an independent source other than the Gospels.






This same scenario plays out in the writings of Serenius Granianus, proconsul of Asia, who wrote to the emperor Hadrian (117-138 A.D.), and Hadrian in return replied to Ninacius Fundanus, the successor as Asian proconsul, issuing a statement about Christians (see “Eusebius, Ecclesiastical History,” IV:IX).






Suetonius (120 A.D.), was a Roman Historian, who wrote, “The Lives of the Caesars,” which is in the Berlin State Library.  In his chapter on, “The Life of Claudius,” he writes this:  “Since the Jews constantly made disturbances at the instigation of Chrestus [meaning Christ], hje expelled them from Rome.”  See Acts 18:2.






Quoting Quadratus of Athens (124 or 125 A.D.):  “But the works of our Saviour were always present, for they were genuine: -- Those that were healed, and those that were raised from the dead, who were seen not only when they were healed and when they were raised, but were also always present; and not merely while the Saviour was on earth, but also after His death, they were alive for quite a while, so that some of them lived even to our day.”






From Papias, in his work, “Exposition of Oracles of the Lord,” written about 125-140 A.D., we obtain information which explicitly comments on the writing of the Gospels.  Papias explains that Mark, as Peter’s interpreter, accurately wrote his Gospel based on the teaching of this Apostle.  Also, Papias testifies that he received his material from those who learned directly from the Lord’s Apostles themselves (page III).






Phlegon (Writing from 76 A.D. - 136 A.D) recorded 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 that one of which we speak.”  But what has a eclipse in common with an earthquake, the rending rocks, and the resurrection of the dead [Matthew 27:52-53], and so great a perturbation throughout the universe?  Surely no such event as this is recorded for a long period.  But it was a darkness induced by God, because the Lord happened then to suffer.”


Phlegon (140 A.D.), is quoted by Origen, in his work, “Origen’s Contra Celsum (Against Celsus),” which is currently housed in the Egyptian Museum.  He testifies of Phlegon, that not only did he have a knowledge of Jesus, but that the predictions of Jesus came true.  He testifies of the death of Jesus and the earthquake that took place at that event.  In directly quoting Phlegon, Origen writes:  “Jesus, while alive, was of no assistance to Himnself, but that He arose after death, and exhibited the marks of His punishment, and showed how His hands had been pierced by nails.”  “Circa 140.”






Lucian (166 A.D.), refers to Jesus in his work, “The Death Of Peregrinus,” mocks Christians, stating, “The Christians, you know, worship a man to this day -- the distinguished personage who introduced their novel rites, and was crucified on that account.”  Here he admits that “a man” was crucified and has a following.






Sextus Julius Africanus (160-240 A.D.), records that, “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.”  See Matthew 27:45-54.






Celsus (175 A.D.) was a Greek philosopher, known for attacking Christianity, whom Origin, 75 years later after the death of Celsus, summarizes Celsus arguments by stating, “. . .he represents him disputing with Jesus, and confuting Him, as he thinks, on many points; and in the first place, he accuses Him of having ‘invented His birth from a virgin,’ and upbraids Him with being ‘born in a certain Jewish village, of a poor woman of the country, who gained her subsistence by spinning, and who was turned out of doors by her husband, a carpenter by trade, because she was convicted of adultery,’ ”  He also talks of Jesus going to Egypt and acquiring miraculous powers and using them in Judea; claiming to be Divine.






Another who gave the same report as Origen was Julius Africanus, in about 221 A.D. (see “Julius Africanus,” XVIII and below).  In another place Origen provides this reference, actually quoting Philegon, on the subject of the resurrection:  “Jesus. . . he arose after death, and exhibited the marks of his punishment, and showed how his hands had been pierced by nails,” Origen, “LIX.”


Getting away from Jesus, other events, such as the darkness that fell at the crucifixion of Christ are mentioned.  In 52 A.D., Thallus wrote a history of the Eastern Mediterranean world from the Trojan War to his own time.  See Bruce’sbook, “Christian Origins,” pages 29-30).  This work itself has been lost and only fragments of it exist in the citations of others.


One such scholar who knew and spoke of it was Julius Africanus, who wrote in about 221 A.D.  In speaking of Jesus’crucifixion and the darkness that covered the land during this event, Africanus found a reference in the writings of Thallus that dealt with this cosmic report:  “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, “Extant Writings, XVIII in the Ante-Nicene Fathers, ed.”  By Alexander Roberts and James Donaldson, volume VI, Page 190.  On this darkness see also, Gary Habermas’ book, “The Historical Jesus,” page 197.






Although this next quote may be considered to be of Christian source, it was written to the Emperor Hadrian in about 125 A.D.  It was preserved by Eusebius, who is quoting Quadratus’ writing to the Emperor:  “The deeds of our Saviour were always before you [meaning the Emperor and his kingdom were well aware of these historical events], for they were true miracles; those that were healed, those that were raised from the dead, who were seen, not only when healed and when raised, but were always present.  They remained living a long time, not only whilst our Lord was on earth, but likewise when he had left the earth.  So that some of them have also lived to our own times.”  If ever a refute could have come from a Roman Emperor about the claims of Christianity, here is Hadrian in a perfect position to do so.  Yet how can he refute those who are still living; who were raised from the dead in his very own day?


Other historical mentions of people like Pontius Pilot affirm, and thus corroborate, the historicity of Jesus.  The Jews themselves handed down a large amount of oral tradition from generation to generation.  Rabbi Akiba organized this material according to subject matter before his death in 135 A.D.  His student, Rabbi Meir, then revised his work.  The project was completed about 200 A.D. by Rabbi Judah, and is known as the Definition of “Mishnah.”  Ancient commentary on the “Mishnah,” was called the “Gemaras.”  The combination of the “Mishnah” and the “Gemaras,”formed the “Talmud.”






The fact that the “Talmud” mentions Jesus, although as a “heretic” and a “deceiver,” is a clear reference to the fact that Jesus existed as an historical figure.  Citations of the sayings of Jesus, found in all three “Synoptic Gospels,” are found in the writings of Clement (see Clement, “Corinthians,” pages 13 & 46).  Ignatius also cites a text on a resurrection appearance of Jesus, found in Luke (see Ignatius, “Smyrnaeans,” page 3).


Here is a quote from Clement:  “The apostles received the Gospel for us from the Lord Jesus Christ; Jesus Christwas sent forth from God. . .” as quoted by J.B. Lightfoor, translation and edition, “The Apostolic Fathers,” page 51.


It would be expected that the most reliable information about Jesus to come from the “Talmud” would be from the earliest period of compilation, i.e., 70 A.D. to 200 A.D., known as the “Tamnaitic Period.”  A very significant quotation is found in, “The Babylonian Talmud,” by I. Epstein, volume III, “Sanhedrian,” 43a, page 281, dating in this period:  “On the eve of the Passover Yeshu [Jesus] was hanged. . . he was hanged on the eve of the Passover.”  The “Talmud”also mentions specifically five of Jesus’ disciples, “ibid.”






Both Justin Martyr, in his book “Dialogue with Trypho,” page 108, written in about 150 A.D., which Tetullianconfirms in his book, “On Spectacles,” page 30, about 200 A.D., affirmed that the Jewish leaders continued to spread the message of Matthew 28:11-15, at least through the Second Century.  Other historic works such as the “Toledoth Jesu,” although a later source, or untrustworthy in regards to other historical points, confirms the idea that the tomb of Christ was empty because of the commonly told story of the removal of Jesus’ body.






A Second Century Greek satirist, Lucian, spoke of Jesus and the early Christians:  “The Christians, you know, worship a man to this day -- the distinguished personage who introduced their novel rites, and was crucified on that account. . . it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, and deny the gods of Greece, and worship the crucified sage, and live after his laws.”  Lucian, “The Death of Peregrine,” pages 11-13, in, “The Work of Lucian of Samosata,” by H.W. Fowler and F.G. Fowler, volume 4.


It is interesting to note that the Greeks regarded a “sage” to be equal to the Greek philosophers and wise men.  Portions of Lucian also state that these Christians had “sacred writings,” which were frequently read, “The Work of Lucian of Samosata,” pages 12-13.  In the British Museum is a work by Mara Bar-Serapion, written about the late first and third Centuries A.D., in which its author mentions Jesus as the Jews’ “wise King,” “Sryriac Manuscript,” “Additional,”14,658.  See also Bruce’s book, “Christian Origins,” page 31.





Eusebius of Caesarea, a fourth-century Church historian, quotes Phlegon, stating, “In the fourth year, however, of Olympiad 202, an eclipse of the sun happened, greater and more excellent than any that had happened before it; at the sexth hour, day turned into dark night, so that the stars were seen in the sky, and an earthquake in Bithynia toppled many buildings of the city of Nicaea.”  Phlegon, from Eusebius’ Chronicle.






Secular Roman history also, and more specifically, teaches us that Christian teaching had reached Rome by the year 49 A.D.  That is less than twenty years after the death of Jesus.  We learn this by the fact that Claudius Caesar, was expelling Jews from the city because of what was thought to be the influence of Jesus’ teachings, “The Historical Jesus,” page 223.  And by the time of Nero’s reign (54-68 A.D.), Christians were dieing (being thrown to lions, among other things) for what they believed in.  Few men and women will die for another person, but even less will they die for a known, fabricated lie or fraud.  It is also a known historical fact that liars do not make good martyrs, rarely, if ever gaining a following after their deaths.


Another interesting fact about history teaches us that when people begin a religious movement, it is often not until many generations later that they record things about their leader.  For example, although Gathas of Zoroaster, who lived about B.C. 1000, and believed to be authentic, most of the “Zoroastrian Scriptures” were not put into writing until after the third Century A.D.  This is 1,300 years later, and believed to be true.  Yet less than 20 years later, the “Historical Jesus” is attacked as being forged.  Do we see Satanic agencies working here?


The most popular “Parsi Biography of Zoroaster,” was written in 1278 A.D.  The scriptures of Buddha, who lived in the Sixth Century B.C., were not put into writing until after the Christian era.  And the first biography of Buddha was written in the First Century A.D.  And although we have the sayings of Muhammad, written in the Qur’an, who supposedly lived from 570 A.D. to 632 A.D., his biography was not written until 767 or 741 A.D., which is more than a full Century after his death.


This places the writings and sayings of Jesus on a higher level than any other religion in the ancient historical world.  Obviously, the reason is because the Gospels were written within, and during the same generation of Jesus.  And, the closer the proximity to the event, the less chance there is for legendary development, for error, or for memories to get confused, and lastly for witnesses living during the same time period to refute the claims.


When the combined evidence from ancient sources is summarized, quite an impressive amount of information is gathered concerning Jesus, and, left out in this article.  If one wants to search under, “Ancient Christianity and Its Followers,” one can find even more evidence.  It must be agreed that few ancient historical figures can boast the same amount of material.


The “Didache,” an ancient Christian manual, is usually dated somewhere between the end of the First Century and the early Second Century A.D., frequently cites the Words of Jesus as being authoritative; sometimes without reference to whose they are (pages 1 & 3 & 16), and once as the actual Words of Jesus (page 9); twice as, “The Gospel of the Lord,” pages 8 & 15.  In almost every case the text contains the teachings of Jesus found in the “Synoptic Gospels,” pages 8 & 15-16.


In “The Epistle of Barnabas,” perhaps dated about 135 A.D., page 4, it refers to Jesus’ saying in Matthew 22:14 as “Scripture.”  This is followed on page 5, by a reference to Jesus’ “Gospel,” and a quotation of His Words, which are found in the “Synoptics.”


Even the Muslim “Qur’an” acknowledges that Christ was resurrected (all-be-it, that He never really died) as found in “Yusuf Ali,” 4:157-158:  “That they said (in boast), ‘We killed Christ Jesus the son of Mary, the Messenger of Allah’ -- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not--nay, Allah raised him up to himself.”  I bring this up because, although untrue, it still testifies that Christ was an historical figure.






As far as scientific evidence is concerned, sometimes called the study of durable rubbish, “Archaeology” involves the uncovering of artifacts, architecture, art, coins, monuments, documents, and other remains of ancient cultures.


In trying to determine if a witness is being truthful, journalists and lawyers will test all the elements of ones testimony that can be tested.  If this investigation reveals that the person was wrong in any of their details, this casts considerable doubt on the veracity of the person’s entire story.  However, if their account checks out to the minutest detail, this means that “maybe” the rest of their witness has the possibility of being reliable in their overall account.  I say “may be,” because, just because a person is excellent at one occupation, such as if you were to ask them directions to a street in their town and they seem to know every little street and its whereabouts in that town, doesn’t make them knowledgeable or truthful about other towns streets.


Thus, although all of Luke’s testimonies upon certain locations in Biblical times that have ever been in question have turned out through archaeological discoveries to be true, this does not conclude exclusively that he tells the truth in other areas (although Luke’s testimony has NEVER been proven wrong to any degree).


Let me ask you a question.  If I successfully picked the New York City lottery numbers, all 6 of them, 99 times in-a-row, would you place your money down on the 100th pick if I gave you the numbers?


However, Archaeology’s repeated affirmation of the Biblical accuracy of ALL of Its varied authors (did you catch that, every one of the 40 or so authors of the Bible passes the geography test), thus provides important and Archaeology has proved to be devastating for Mormonism (as an example).


By contrast, those who know the facts now recognize that the Bible must be accepted as a remarkably accurate source Book for historical events.  The truth is, no archeological discovery has ever contradicted the Bible upon a more thorough investigation.  Now that is an amazing record, considering it is comprised of over 40 authors, and varied historical eras in history in which they lived.  While most people can only have faith that their beliefs are true, the disciples were in a position to know without a doubt whether or not Jesus rose from the dead.


Thus, from the historical writings of people who lived during the time of Jesus or His followers, who knew Himpersonally, we can learn that Jesus was:

First of all, a Jewish teacher;

Second, many people believed that He performed healings and exorcisms;

Third, some people believed He was the Messiah;

Fourth, He was rejected by the Jewish leaders;

Fifth, He was crucified under Pontius Pilate during the reign of Tiberius Caesar;

Sixth, despite a shameful crucifixion death, His followers who believed that He was still alive, spread this account beyond Palestine, such that there were multitudes of them in Rome by 64 A.D.;

and Seventh, all kinds of people from the cities and countryside, both slave and free, worshiped Him as God.


In fact, the oldest Christian sermon, the oldest account of a Christian martyr, the oldest pagan report of the Church, and the oldest liturgical prayer (1Co. 16:22), all refer to Jesus as Lord and God.  See “The Christian Tradition:  A History of the Development of Doctrine,” volume 1, page 243, by Jaroslav Pelikan.  Clearly, what the Church taught and what secular history confirms that it taught, is that “God was an appropriate Name for Jesus Christ,”  “ibid.”


The bottom line, is that if the Jesus of faith is not also the Jesus of history, He is powerless and meaningless.  Unless He is rooted to reality, unless He has established His Divinity by raising people from the dead, as an example, He is just another feel-good symbol, or something like that of sorts, and He would be as irrelevant as Santa Claus.






You have to ask, “Why is there no other First Century Jew who has millions of followers today?  Why is there not a John the Baptist movement?  Why, of all the First Century figures, including the Roman emperors, is Jesus still worshiped today, while others are long gone?”  The answer is, because He is Who He said He was!  The historical Jesus is also the Living Lord God, while the others are long gone in regards to worship.



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