UnseenWombat
[14] Master
http://www.leaderu.com/everystudent/easter/articles/josh2.html
Professor Thomas Arnold, for 14 years a headmaster of Rugby, author of the famous, History of Rome, and appointed to the chair of modern history at Oxford, was well acquainted with the value of evidence in determining historical facts. This great scholar said: "I have been used for many years to study the histories of other times, and to examine and weigh the evidence of those who have written about them, and I know of no one fact in the history of mankind which is proved by better and fuller evidence of every sort, to the understanding of a fair inquirer, than the great sign which God hath given us that Christ died and rose again from the dead." Brooke Foss Westcott, an English scholar, said: "raking all the evidence together, it is not too much to say that there is no historic incident better or more variously supported than the resurrection of Christ. Nothing but the antecedent assumption that it must be false could have suggested the idea of deficiency in the proof of it."
http://www.dartmouthapologia.org/articles/show/110
http://www.truthortradition.com/modules.php?file=article&name=News&sid=128
J. P. Moreland confirms this and quotes other scholars:
Almost no New Testament scholar today denies that Jesus appeared to a number of his followers after his death. Some scholars interpret these as subjective hallucinations or objective visions granted by God which were not visions of a physical being. But no one denies that the believers had some sort of experience. The skeptical New Testament scholar Norman Perrin admitted: “The more we study the tradition with regard to the appearances, the firmer the rock begins to appear upon which they are based.” Dunn, professor of divinity at the University of Durham, England, agrees: “It is almost impossible to dispute that at the historical roots of Christianity lie some visionary experiences of the first Christians, who understood them as appearances of Jesus, raised by God from the dead.”
Also note a debate between Gary Habermas and Anthony Flew entitled, Did Jesus Rise From the Dead?, the Resurrection Debate. The debate was held in Dallas and was judged by a panel of judges organized into two panels of experts in their respective areas of specialty to render a verdict on the subject matter of the debate. One panel consisted of five philosophers who were asked to judge the content of the debate and render a winner. The second panel consisted of five professional debate judges who were asked to judge the argumentation technique of the debaters. All ten participants serve on the faculties of American universities and colleges such as the University of Pittsburgh, the University of Virginia, Western Kentucky University, James Madison University, and George Mason University.
The decision of the judges were as follows. The panel of philosophers judging content cast four votes for Habermas who argued for the fact of the resurrection, none for Flew, and one draw. The panel of professional debate judges voted three to two, also in favor of Habermas, this time regarding the method of argumentation technique. Note what one judge said:
I am of the position that the affirmative speaker [Habermas] has a very significant burden of proof in order to establish his claims. The various historical sources convinced me to adopt the arguments of the affirmative speaker. Dr. Flew, on the other hand, failed, particularly in the rebuttal period and the head-to-head session, to introduce significant supporters of his position. Dr. Habermas placed a heavy burden on Dr. Flew to refute very specific issues. As the rebuttals progressed, I felt that Dr. Flew tried to skirt the charges (Habermas and Flew, p. xiv).
Another professional debate judge said:
I conclude that the historical evidence, though flawed, is strong enough to lead reasonable minds to conclude that Christ did indeed rise from the dead. Habermas has already won the debate. . . . . By defeating the Hume-inspired skeptical critique on miracles in general offered by Flew and by demonstrating the strength of some of the historical evidence, Habermas does end up providing "highly probably evidence" for the historicity of the resurrection "with no plausible naturalistic evidence against it." Habermas, therefore, in my opinion, wins the debate (Ibid., p. xv).
Extra-Biblical Historical Evidence for
the LIFE, DEATH, and
RESURRECTION of JESUS
ANCIENT NON-CHRISTIAN SOURCES
Cornelius Tacitus (55-120 AD), "the greatest historian" of ancient Rome:
"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, 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. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired. Nero offered his gardens for the spectacle, and was exhibiting a show in the circus, while he mingled with the people in the dress of a charioteer or stood aloft on a car. Hence, even for criminals who deserved extreme and exemplary punishment, there arose a feeling of compassion; for it was not, as it seemed, for the public good, but to glut one man's cruelty, that they were being destroyed."
Gaius Suetonius Tranquillas, chief secretary of Emperor Hadrian (117-138 AD):
"Because the Jews of Rome caused continous disturbances at the instigation of Chrestus, [Claudius] expelled them from the city."
"After the great fire at Rome [during Nero's reign] ... Punishments were also inflicted on the Christians, a sect professing a new and mischievous religious belief."
Flavius Josephus (37-97 AD), court historian for Emperor Vespasian:
"At this time there was a wise man who was called Jesus. And his conduct was good and he was known to be virtuous. And many people from among the Jews and other nations became his disciples. Pilate condemned him to be crucified and to die. And those who had become his disciples did not abandon his discipleship. They reported that he had appeared to them three days after his crucifixion and that he was alive; accordingly, he was perhaps the messiah concerning whom the prophets have recounted wonders." (Arabic translation)
Julius Africanus, writing around 221 AD, found a reference in the writings of Thallus, who wrote a history of the Eastern Mediterranean around 52 AD, which dealt with the darkness that covered the land during Jesus' crucifixion:
"Thallus, in the third book of his histories, explains away the darkness as an eclipse of the sun--unreasonably, as it seems to me." [A solar eclipse could not take place during a full moon, as was the case during Passover season.]
Pliny the Younger, Roman governor of Bithynia in Asia Minor around 112 AD:
"[The Christians] were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as to a god, and bound themselves by a solemn oath, not to any wicked deeds, but never to commit any fraud, theft or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and then reassemble to partake of food--but food of an ordinary and innocent kind." Pliny added that Christianity attracted persons of all societal ranks, all ages, both sexes, and from both the city and the country. Late in his letter to Emperor Trajan, Pliny refers to the teachings of Jesus and his followers as excessive and contagious superstition.
Emperor Trajan, in reply to Pliny:
"The method you have pursued, my dear Pliny, in sifting the cases of those denounced to you as Christians is extremely proper. It is not possible to lay down any general rule which can be applied as the fixed standard in all cases of this nature. No search should be made for these people; when they are denounced and found guilty they must be punished; with the restriction, however, that when the party denies himself to be a Christian, and shall give proof that he is not (that is, by adoring our gods) he shall be pardoned on the ground of repentance, even though he may have formerly incurred suspicion. Informations without the accuser's name subscribed must not be admitted in evidence against anyone, as it is introducing a very dangerous precedent, and by no means agreeable to the spirit of the age."
Emporer Hadrian (117-138 AD), in a letter to Minucius Fundanus, the Asian proconsul:
"I do not wish, therefore, that the matter should be passed by without examination, so that these men may neither be harassed, nor opportunity of malicious proceedings be offered to informers. If, therefore, the provincials can clearly evince their charges against the Christians, so as to answer before the tribunal, let them pursue this course only, but not by mere petitions, and mere outcries against the Christians. For it is far more proper, if anyone would bring an accusation, that you should examine it." Hadrian further explained that if Christians were found guilty they should be judged "according to the heinousness of the crime." If the accusers were only slandering the believers, then those who inaccurately made the charges were to be punished.
The Jewish Talmud, compiled between 70 and 200 AD:
"On the eve of the Passover Yeshu 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 practised sorcery and enticed Israel to apostacy. Anyone who can say anything in his favour, let him come forward and plead on his behalf.' But since nothing was brought forward in his favour he was hanged on the eve of the Passover."
[Another early reference in the Talmud speaks of five of Jesus' disciples and recounts their standing before judges who make individual decisions about each one, deciding that they should be executed. However, no actual deaths are recorded.]
Lucian, a second century Greek satirist:
"The Christians, you know, worship a man to this day--the distinguished personage who introduced their novel rites, and was crucified on that account. ... You see, these misguided creatures start with the general conviction that they are immortal for all time, which explains the contempt of death and voluntary self-devotion which are so common among them; and then 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. All this they take quite on faith, with the result that they despise all worldly goods alike, regarding them merely as common property." Lucian also reported that the Christians had "sacred writings" which were frequently read. When something affected them, "they spare no trouble, no expense."
Mara Bar-Serapion, of Syria, writing between 70 and 200 AD from prison to motivate his son to emulate wise teachers of the past:
"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 burying 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 for good; he lived on in the teaching of Plato. Pythagoras did not die for good; he lived on in the statue of Hera. Nor did the wise king die for good; he lived on in the teaching which he had given."
GNOSTICS SOURCES
The Gospel of Truth, probably by Valentius, around 135-160 AD:
"For when they had seen him and had heard him, he granted them to taste him and to smell him and to touch the beloved Son. When he had appeared instructing them about the Father. ... For he came by means of fleshly appearance." Other passages affirm that the Son of God came in the flesh and "the Word came into the midst. ... it became a body."
"Jesus, was patient in accepting sufferings. . . since he knows that his death is life for many. . . . he was nailed to a tree; he published the edict of the Father on the cross. ... He draws himself down to death through life. ... eternal clothes him. Having stripped himself of the perishable rags, he put on imperishability, which no one can possibly take away from him."
The Aprocryphon of John, probably by Saturninus, around 120-130 AD:
"It happened one day when John, the brother of James,--who are the sons of Zebedee--went up and came to the temple, that a Pharisee named Arimanius approached him and said to him, `Where is your master whom you followed?' And he said to him, 'He has gone to the place from which he came.' The Pharisee said to him, 'This Nazarene deceived you with deception and filled your ears with lies and closed your hearts and turned you from the traditions of your fathers.'"
The Treatise On Resurrection, by uncertain author of the late second century, to Rheginos:
"The Lord ... existed in flesh and ... revealed himself as Son of God ... Now the Son of God, Rheginos, was Son of Man. He embraced them both, possessing the humanity and the divinity, so that on the one hand he might vanquish death through his being Son of God, and that on the other through the Son of Man the restoration to the Pleroma might occur; because he was originally from above, a seed of the Truth, before this structure of the cosmos had come into being."
"For we have known the Son of Man, and we have believed that he rose from among the dead. This is he of whom we say, 'He became the destruction of death, as he is a great one in whom they believe.' Great are those who believe."
"The Savior swallowed up death. ... He transformed himself into an imperishable Aeon and raised himself up, having swallowed the visible by the invisible, and he gave us the way of our immortality."
"Do not think the resurrection is an illusion. It is no illusion, but it is truth. Indeed, it is more fitting to say that the world is an illusion, rather than the resurrection which has come into being through our Lord the Savior, Jesus Christ."
". . . already you have the resurrection ... why not consider yourself as risen and already brought to this?" Rheginos was thus encouraged not to "continue as if you are to die."
LOST WORKS QUOTED IN OTHER SOURCES
Acts of Pontius Pilate, reports sent from Pilate to Tiberius, referred to by Justin Martyr (150 AD):
"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 the 'Acts' of Pontius Pilate." Later Justin lists several healing miracles and asserts, "And that He did those things, you can learn from the Acts of Pontius Pilate."
Phlegon, born about 80 AD, as reported by Origen (185-254 AD), mentioned that Jesus made certain predictions which had been fulfilled.
SHALL I CONTINUE?
