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Historical reliability of the Gospels

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Title: Historical reliability of the Gospels  
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Subject: Jesus, Sources for the historicity of Jesus, Jesuism, Jesus in Islam, Session of Christ
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Historical reliability of the Gospels

The historical reliability of the Gospels refers to the reliability and historic character of the [7]

Almost all scholars of antiquity agree that Jesus existed,[8][9][10][11] but scholars differ on the historicity of specific episodes described in the Biblical accounts of Jesus,[12] and the only two events subject to "almost universal assent" are that Jesus was baptized by John the Baptist and was crucified by the order of the Roman Prefect Pontius Pilate.[13][14][15] Elements whose historical authenticity is disputed include the two accounts of the Nativity of Jesus, the miraculous events including the resurrection, and certain details about the crucifixion.[16][17][18][19][20][21]

According to the majority viewpoint the gospels of Matthew, Mark, and Luke, collectively referred to as the Synoptic Gospels, are the primary sources of historical information about Jesus and of the religious movement he founded.[1][22][23] The fourth gospel, the Gospel of John, differs greatly from the first three gospels. Historians often study the historical reliability of the Acts of the Apostles when studying the reliability of the gospels, as Acts was seemingly written by the same author as the Gospel of Luke'.

Historians subject the gospels to critical analysis, attempting to differentiate rather authentic, reliable information from possible inventions, exaggerations, and alterations.[1] Since there are more textual variants in the New Testament (200-400 thousand) than it has letters (c. 140 thousand),[24] scholars use textual criticism to determine which gospel variants could theoretically be taken as 'original'. To answer this question, scholars have to ask who wrote the gospels, when they wrote them, what was their objective in writing them,[25] what sources the authors used, how reliable these sources were, and how far removed in time the sources were from the stories they narrate, or if they were altered later. Scholars can also look into the internal evidence of the documents, to see if, for example, the document is misquoting texts from the Hebrew Tanakh, is making claims about geography that were incorrect, if the author appears to be hiding information, or if the author has made up a certain prophecy.[26] Finally, scholars turn to external sources, including the testimony of early church leaders, writers outside the church (mainly Jewish and Greco-Roman historians) who would have been more likely to have criticized the early churches, and to archaeological evidence.


When judging the historical reliability of the gospels, scholars ask if the accounts in the gospels are, when judged using normal standards that historians use on other ancient writings, reliable or not.[27] The main issues are what are the 'original' gospels, whether the original gospel works were accurate eyewitness accounts, and whether those original versions have been transmitted accurately through the ages to us. In evaluating the historical reliability of the Gospels, scholars consider a number of factors. These include authorship and date of composition,[28] intention and genre,[25] gospel sources and oral tradition,[29][30] textual criticism,[31] and historical authenticity of specific sayings and narrative events.[28]

The genre of the gospels is essential in understanding the intentions of the authors regarding the historical value of the texts. New Testament scholar Graham Stanton states that "the gospels are now widely considered to be a sub-set of the broad ancient literary genre of biographies."[32] Charles H. Talbert agrees that the gospels should be grouped with the Graeco-Roman biographies, but adds that such biographies included an element of mythology, and that the synoptic gospels also included elements of mythology.[4] E.P. Sanders states that “these Gospels were written with the intention of glorifying Jesus and are not strictly biographical in nature.”[5] Ingrid Maisch and Anton Vögtle writing for Karl Rahner in his encyclopedia of theological terms indicate that the gospels were written primarily as theological, not historical items.[33] Erasmo Leiva-Merikakis notes that "we must conclude, then, that the genre of the Gospel is not that of pure 'history'; but neither is it that of myth, fairy tale, or legend. In fact, 'gospel' constitutes a genre all its own, a surprising novelty in the literature of the ancient world."[6] Some critics have maintained that Christianity is not founded on a historical figure, but rather on a mythical creation.[34] This view proposes that the idea of Jesus was the Jewish manifestation of a pan-Hellenic cult, known as Osiris-Dionysus,[35] which acknowledged the non-historic nature of the figure, using it instead as a teaching device.

Scholars tend to consider Luke's works ([7] New Testament scholar, James D.G. Dunn believes that "the earliest tradents within the Christian churches [were] preservers more than innovators...seeking to transmit, retell, explain, interpret, elaborate, but not create de novo...Through the main body of the Synoptic tradition, I believe, we have in most cases direct access to the teaching and ministry of Jesus as it was remembered from the beginning of the transmission process (which often predates Easter) and so fairly direct access to the ministry and teaching of Jesus through the eyes and ears of those who went about with him."[37] Nevertheless, David Jenkins, a former Anglican Bishop of Durham and university professor, has stated that “Certainly not! There is absolutely no certainty in the New Testament about anything of importance.”[38]

Critical scholars have developed a number of criteria to evaluate the probability, or historical authenticity, of an attested event or saying represented in the gospels. These criteria are applied to the gospels in order to help scholars in reconstructions of the Historical Jesus. The criterion of dissimilarity argues that if a saying or action is dissimilar to, or contrary to, the views of Judaism in the context of Jesus or the views of the early church, then it can more confidently be regarded as an authentic saying or action of Jesus.[39][40] One commonly cited example of this is Jesus' controversial reinterpretation of the Mosaic law in his Sermon on the Mount, or Peter's decision to allow uncircumcised gentiles into what was, at the time, a sect of Judaism. The criterion of embarrassment holds that the authors of the gospels had no reason to invent embarrassing incidents such as the denial of Jesus by Peter, or the fleeing of Jesus' followers after his arrest, and therefore such details would likely not have been included unless they were true.[41] Bart Ehrman, using the criterion of dissimilarity to judge the historical reliability of the claim Jesus was baptized by John the Baptist, notes that "it is hard to imagine a Christian inventing the story of Jesus' baptism since this could be taken to mean that he was John's subordinate."[42]

The criterion of multiple attestation says that when two or more independent sources present similar or consistent accounts, it is more likely that the accounts are accurate reports of events or that they are reporting a tradition which pre-dates the sources themselves.[43] This is often used to note that the four gospels attest to most of the same events, but that Paul's epistles often attest to these events as well, as do the writings of the early church, and to a limited degree non-Christian ancient writings. The criterion of cultural and historical congruency says that a source is less credible if the account contradicts known historical facts, or if it conflicts with cultural practices common in the period in question.[44] It is, therefore, more credible if it agrees with those known facts. For example, this is often used when assessing the reliability of claims in Luke-Acts, such as the official title of Pontius Pilate. Through linguistic criteria a number of conclusions can be drawn. The criterion of "Aramaisms" as it is often referred[45] holds that if a saying of Jesus has Aramaic roots, reflecting Jesus' Palestinian context, the saying is more likely to be authentic.[46]

Earliest extant manuscripts

The earliest manuscript is a business card sized fragment from the Gospel of John, Rylands Library Papyrus P52, which dates to the first half of the 2nd century. The first complete copies of single New Testament books appear around 200, and the earliest complete copy of the New Testament, the Codex Sinaiticus dates to the 4th century.[47] The following table lists the earliest extant Gospel manuscripts.


Earliest Extant




\mathfrak{P}1, \mathfrak{P}19, \mathfrak{P}21, \mathfrak{P}25, \mathfrak{P}37, \mathfrak{P}45, \mathfrak{P}53, \mathfrak{P}64/67, \mathfrak{P}70, \mathfrak{P}77, \mathfrak{P}101, \mathfrak{P}103, \mathfrak{P}104[48]

c. 150–250 (2nd–3rd century)

Large fragments



c. 250 (3rd century)

Large fragments


\mathfrak{P}4, \mathfrak{P}69, \mathfrak{P}75, \mathfrak{P}45

c. 175–250 (2nd–3rd century)

Large fragments


\mathfrak{P}5, \mathfrak{P}6, \mathfrak{P}22, \mathfrak{P}28, \mathfrak{P}39, \mathfrak{P}45, \mathfrak{P}52, \mathfrak{P}66, \mathfrak{P}75, \mathfrak{P}80, \mathfrak{P}90, \mathfrak{P}95, \mathfrak{P}106

c. 125–250 (2nd–3rd century)

Large fragments

Authorship and date

Most scholars hold to the two-source hypothesis which claims that the Gospel of Mark was written first. According to the hypothesis, the authors of the Gospel of Matthew and the Gospel of Luke then used the Gospel of Mark and the hypothetical Q document, in addition to some other sources, to write their individual gospels.[49][50][51][52][53] Scholars agree that the Gospel of John was written last, by using a different tradition and body of testimony. In addition, most scholars agree that the author of Luke wrote the Acts of the Apostles. Scholars hold that these books constituted two halves of a single work, Luke-Acts.
Evangelist Mattheüs en de engel by Rembrandt

Strictly speaking, each Gospel is anonymous.[54] The Gospel of John is somewhat of an exception, although the author simply refers to himself as "the disciple Jesus loved" and claims to be a member of Jesus' inner circle.[55] During the following centuries, each canonical gospel was attributed to an apostle or to the close associate of an apostle.[56]

Synoptic Gospels

The gospels of Matthew, Mark, and Luke are referred to as the Synoptic Gospels because of a similar sequence and wording. They are also composed in Koine Greek and the majority of Mark and roughly half of Matthew and Luke coincide in content, in much the same sequence, often nearly verbatim.

The Synoptic Gospels are the primary sources of historical information about Jesus and of the religious movement he founded.[57][23] They recount the life, ministry, crucifixion and resurrection of a Jew named Jesus, who spoke Aramaic. There are different hypotheses regarding the origin of the texts because the gospels of the New Testament were written in Greek for Greek-speaking communities,[58] that were later translated into Syriac, Latin and Coptic.[59]


Mark is the primary source for information about Jesus.[60] It was possibly composed in Rome.[61] New Testament scholars generally credit its account of Jesus as a Galilean holy man, including his baptism by John the Baptist, his reputation as an exorcist and healer, his preaching about the coming Kingdom of God, his band of close disciples, the disruption he caused at the Temple, his betrayal, and his crucifixion under Pontius Pilate.[1][23] In 1901, William Wrede challenged the historical reliability of the gospel, concluding especially that Mark portrays Jesus as secretive about his messianic identity because the historical Jesus had never claimed to be the Messiah.[62][63] Form criticism later revealed that the narrative comprises fragments put in order by Mark, or by someone before him.[64][65] While the majority of scholars consider Jesus to have been an apocalyptic prophet, as he appears in Mark, a minority of prominent contemporary scholars argue that his coming kingdom was to be a social revolution rather than a supernatural apocalypse.[66]

Tradition holds that the Gospel of Mark was written by Mark the Evangelist, as St. Peter's interpreter.[64] Numerous early sources say that Mark's material was dictated to him by St. Peter, who later compiled it into his gospel.[67][68][69][70][71] The gospel, however, appears to rely on several underlying sources, which vary in form and in theology, and which tell against the story that the gospel was based on Peter's preaching.[72]

Most scholars believe that Mark was written by a second-generation Christian, around or shortly after the fall of Jerusalem and the destruction of the Second Temple in year 70.[73][74][75]

Richard Bauckham has noted that the geography in Mark is accurate when looked at from the perspective of fisherman from Capernaum, which is consistent with Mark relaying the gospel from Peter, who indeed was a fisherman. Many scholars use modern maps to gauge Mark, which often results in errors in judging Mark's geography. A fisherman would not have had a modern map in mind, but instead a mental map based on their experiential world as fishermen. [76]

According to some, Mark's geography was not always accurate, for example Mark 7:31, describing Jesus going from Tyre to the Sea of Galilee by way of Sidon (20 miles farther north and on the Mediterranean coast). The author of Mark did not seem to know that one would not go through Sidon to go from Tyre to the Sea of Galilee, and there was no road from Sidon to the Sea of Galilee in the 1st century, only one from Tyre.[77][78] Catholic scholars have interpreted this passage as non-problematic since Jesus would have traveled in a wide circle, first north, then east and south.[79]


Matthew was most likely written at Antioch, then part of Roman Syria.[80] Most scholars hold that Matthew drew heavily on Mark and added teaching from the Q document.[81] While Matthew arranged this material into compilations, such as the Sermon on the Mount, much of the material goes back to the historical Jesus.[82] According to E. P. Sanders, the infancy narrative is an invention.[83] Matthew presents Jesus' ministry as limited to the Jews, though the resurrected Jesus later commissions the disciples to preach to all the world. Geza Vermes judges that the ministry of Jesus was exclusively for Jews and that the order to proclaim the gospel to all nations was an early Christian development.[84]

According to the majority viewpoint, this gospel is unlikely to have been written by an eyewitness.[81] While Papias reported that Matthew had written the "Logia," this can hardly be a reference to the Gospel of Matthew.[81] The author was probably a Jewish Christian writing for other Jewish Christians.[85]

Biblical scholars generally hold that Matthew was composed between the years c. 70 and 100.[86][87][88][89]


Luke was written in a large city west of Palestine.[90] Like Matthew, Luke drew on Mark and added material from Q.[91] Luke also includes a large amount of unique material, such as the parable of the good Samaritan, and many of these parables seem to be authentic.[92] Luke emphasizes the universal nature of Jesus' mission and message,[93] but Geza Vermes concludes that this theme is not authentic to the historical Jesus.[94] As is the case with Matthew, much controversy has surrounded the Lukan birth narrative.[83]

Some scholars[95][96] uphold the traditional claim that Luke the Evangelist, an associate of St. Paul who was probably not an eyewitness to Jesus' ministry, wrote the Gospel of Luke and Acts of the Apostles. Others point out that Acts contradicts Paul's own letters and denies him the important title of apostle, suggesting that the author was not a companion of Paul's.[97]

As is the case with all the Gospels, it is unknown exactly when the Gospel of Luke was written. Scholars have proposed a range of dates from as early as 60 AD to as late as 90 AD.[98][99][100] Donald Guthrie argues, however, that Acts was written in the early 60s AD (since the book ends before the death of Paul, which most probably occurred during the Persecution of the Christians under Nero between AD 64 and AD 68), and therefore the Gospel of Luke would have to have been written prior to that, around AD 60.[101]

It is generally agreed that the Gospel of Luke and the Acts of the Apostles were both written by the same author.[102] The most direct evidence comes from the prefaces of each book. Both prefaces were addressed to Theophilus, and Acts of the Apostles (1:1-2) says in reference to the Gospel of Luke, "In my former book, Theophilus, I wrote about all that Jesus began to do and teach until the day He was taken up to heaven, after giving instructions through the Holy Spirit to the apostles He had chosen." (NIV) Furthermore, there are linguistic and theological similarities between the two works, suggesting that they have a common author.[103][104] Both books also contain common interests.[105]


John was likely composed at Ephesus, though other possibilities are Antioch, Palestine and Alexandria.[106] Some scholars believe that Jesus' teaching in this gospel cannot be reconciled with that found in the synoptics,[107] whilst others, including John A.T. Robinson hold the view that the synoptics are best reconciled within the framework of John.[108]

In the majority viewpoint, it is unlikely that John the Apostle wrote the Gospel of John.[109][110] Rather than a plain account of Jesus' ministry, the gospel is a deeply meditated representation of Jesus' character and teachings, making direct apostolic authorship unlikely.[111] Opinion, however, is widely divided on this issue and there is no widespread consensus.[112][113] Many scholars believe that the "beloved disciple" is a person who heard and followed Jesus, and the gospel of John is based heavily on the witness of this "beloved disciple."[114]

Most scholars date the Gospel of John to c. 80–95.[54][115]

Textual criticism and interpolations

An 11th-century Byzantine manuscript containing the opening of the Gospel of Luke.

Textual criticism deals with the identification and removal of transcription errors in the texts of manuscripts. Ancient scribes made errors or alterations (such as including non-authentic additions).[116] In attempting to determine the original text of the New Testament books, some modern textual critics have identified sections as additions of material, centuries after the gospel was written. These are called interpolations. In modern translations of the Bible, the results of textual criticism have led to certain verses, words and phrases being left out or marked as not original.

For example, there are a number of Bible verses in the New Testament that are present in the King James Version (KJV) but are absent from most modern Bible translations. Most modern textual scholars consider these verses interpolations (exceptions include advocates of the Byzantine or Majority text). The verse numbers have been reserved, but without any text, so as to preserve the traditional numbering of the remaining verses. The Biblical scholar Bart D. Ehrman notes that many current verses were not part of the original text of the New Testament. "These scribal additions are often found in late medieval manuscripts of the New Testament, but not in the manuscripts of the earlier centuries," he adds. "And because the King James Bible is based on later manuscripts, such verses "became part of the Bible tradition in English-speaking lands."[117] He notes, however, that modern English translations, such as the New International Version, were written by using a more appropriate textual method.[118]

Most modern Bibles have footnotes to indicate passages that have disputed source documents. Bible Commentaries also discuss these, sometimes in great detail. While many variations have been discovered between early copies of biblical texts, most of these are variations in spelling, punctuation, or grammar. Also, many of these variants are so particular to the Greek language that they would not appear in translations into other languages.[119]

Two of the most important interpolations are the last verses of the Gospel of Mark[120][121][122] and the story of the adulterous woman in the Gospel of John.[123][124][125] Some critics also believe the explicit reference to the Trinity in 1 John to have been a later addition.[126][127]

The New Testament has been preserved in more than 5,800 fragmentary Greek manuscripts, 10,000 Latin manuscripts and 9,300 manuscripts in various other ancient languages including Syriac, Slavic, Ethiopic and Armenian. Not all biblical manuscripts come from orthodox Christian writers. For example, the Gnostic writings of Valentinus come from the 2nd century AD, and these Christians were regarded as heretics by the mainstream church.[128] The sheer number of witnesses presents unique difficulties, although it gives scholars a better idea of how close modern bibles are to the original versions.[128] Bruce Metzger says "The more often you have copies that agree with each other, especially if they emerge from different geographical areas, the more you can cross-check them to figure out what the original document was like. The only way they'd agree would be where they went back genealogically in a family tree that represents the descent of the manuscripts.[119]

In "The Text Of The New Testament", Kurt Aland and Barbara Aland compare the total number of variant-free verses, and the number of variants per page (excluding orthographic errors), among the seven major editions of the Greek NT (Tischendorf, Westcott-Hort, von Soden, Vogels, Merk, Bover and Nestle-Aland) concluding 62.9%, or 4999/7947, agreement.[129] They concluded, "Thus in nearly two-thirds of the New Testament text, the seven editions of the Greek New Testament which we have reviewed are in complete accord, with no differences other than in orthographical details (e.g., the spelling of names, etc.). Verses in which any one of the seven editions differs by a single word are not counted. ... In the Gospels, Acts, and Revelation the agreement is less, while in the letters it is much greater"[129] Per Aland and Aland, the total consistency achieved in the Gospel of Matthew was 60% (642 verses out of 1071), the total consistency achieved in the Gospel of Mark was 45% (306 verses out of 678), the total consistency achieved in the Gospel of Luke was 57% (658 verses out of 1151), and the total consistency achieved in the Gospel of John was 52% (450 verses out of 869).[129] Almost all of these variants are minor, and most of them are spelling or grammatical errors. Almost all can be explained by some type of unintentional scribal mistake, such as poor eyesight. Very few variants are contested among scholars, and few or none of the contested variants carry any theological significance. Modern biblical translations reflect this scholarly consensus where the variants exist, while the disputed variants are typically noted as such in the translations.[130]

A quantitative study on the stability of the New Testament compared early manuscripts to later manuscripts, up to the Middle ages with the Byzantine manuscripts, indicated that the text had more than 90% stability over this time period. [131] It has been estimated that only 0.1% to 0.2% of the New Testament variants impact the meaning of the texts in any significant fashion.[131]

Internal consistency

Authors such as Raymond Brown point out that the Gospels contradict each other in various important respects and on various important details.[132] W. D. Davies and E. P. Sanders state that: "on many points, especially about Jesus’ early life, the evangelists were ignorant … they simply did not know and, guided by rumour, hope or supposition, did the best they could".[133]

More critical scholars see the nativity stories either as completely fictional accounts,[134] or at least constructed from traditions that predate the Gospels.[135][136] One example is the nativity narratives found in the Gospel of Matthew () and the Gospel of Luke (). Each gives a genealogy of Jesus, but the names, and even the number of generations, differ between the two. Apologists have suggested that the differences are the result of two different lineages, Matthew's from King David's son, Solomon, to Jacob, father of Joseph, and Luke's from King David's other son, Nathan, to Heli, father of Mary and father-in-law of Joseph.[137] However, the scholar Geza Vermes points out that Luke makes no mention of Mary, and questions what purpose a maternal genealogy would serve in a Jewish setting.[138] Ferrar Fenton, who translated the whole of the Bible into one of the first versions in modern English, omitted the genealogy of Luke, placing it instead as a note at the end of his translation. The reasons that he gave were that Luke's genealogy was inconsistent with Old Testament genealogies and also that the gospel reads more smoothly with this genealogy removed. Fenton thought that it was a gloss that had been added to the original gospel.

Raymond E. Brown states that there is an obvious contradiction regarding the death of Judas Iscariot: "Luke's account of the death of Judas in Acts 1:18 is scarcely reconcilable with Matt 27:3-10."[139] In Matthew 27:3-8 , Judas returns the bribe he has been given for handing over Jesus, throwing the money into the temple before he hangs himself. The temple priests, unwilling to return the defiled money to the treasury,[140] use it instead to buy a field known as the Potter's Field, as a plot in which to bury strangers. In Acts 1:18 , on the other hand, Judas uses the bribe money to buy the field himself, and his death is attributed to injuries from having fallen in this field. Other scholars state that the contradictory stories can be reconciled.[141][142]

External sources

In addition to the internal and textual reliability of the gospels, external sources can also be used to assess historical reliability. There are passages relevant to Christianity in the works of four major non-Christian writers of the late 1st and early 2nd centuries – Josephus, Tacitus, Suetonius, and Pliny the Younger. Of the four, Josephus' writings, which document John the Baptist, James the Just, and Jesus, are of the most interest to scholars dealing with the historicity of Jesus. Tacitus, in his Annals written c. 115, mentions Christus, without many historical details (see also: Tacitus on Jesus). There is an obscure reference to a Jewish leader called "Chrestus" in Suetonius. (According to Suetonius, chapter 25, there occurred in Rome, during the reign of emperor Claudius (c. AD 50), "persistent disturbances ... at the instigation of Chrestus". Mention in Acts of "After this, Paul left Athens and went to Corinth. There he met a Jew named Aquila, a native of Pontus, who had recently come from Italy with his wife Priscilla, because Claudius had ordered all the Jews to leave Rome." Additionally, many New Testament passages misquote texts from the Hebrew Tanach.[143] A basic prophecy appears to be completely made up by an author of the Gospel of Matthew without any source.[26]

Preserved by the church

Paul the Apostle, a 1st-century Pharisaic Jew who experienced a conversion to faith in Jesus, dictated letters to various churches and individuals from c. 48–68.[144] Though there are debates on Paul's authorship for some of these epistles, almost all scholars agree that Paul wrote the central corpus of these letters (such as the Epistle to the Romans and 1 Corinthians). Jerome Murphy-O'Connor believes that the historical Jesus is fundamental to the teachings of Paul, who rejected the separation of the Jesus of faith from the Jesus of history.[145] While not personally an eyewitness of Jesus' ministry, Paul states that he was acquainted with people who had known Jesus: the apostle Peter (also known as Cephas), the apostle John, and James, described as the brother of Jesus (Galatians 1:19). Likewise, Paul alludes to Jesus' humanity and divinity, the Last Supper, his crucifixion, and reports of his resurrection.[146]

The authors whose works are contained in the New Testament sometimes quote from creeds, or confessions of faith, that obviously predate their writings. Scholars believe that some of these creeds date to within a few years of Jesus' death, and developed within the Christian community in Jerusalem.[147] Though embedded within the texts of the New Testament, these creeds are a distinct source for Early Christianity. 1 Corinthians 15:3-4[148] reads: "For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures." This contains a Christian creed of pre-Pauline origin.[149] The antiquity of the creed has been located by many Biblical scholars to less than a decade after Jesus' death, originating from the Jerusalem apostolic community.[150] Concerning this creed, Campenhausen wrote, "This account meets all the demands of historical reliability that could possibly be made of such a text,"[151] whilst A. M. Hunter said, "The passage therefore preserves uniquely early and verifiable testimony. It meets every reasonable demand of historical reliability."[152] Other relevant creeds which predate the texts wherein they are found[153] that have been identified are 1 John 4:2:[154] "This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God",[155][156] "Remember Jesus Christ, raised from the dead, this is my Gospel",[157] Romans|1:3-4:[158] "regarding his Son, who as to his human nature was a descendant of David, and who through the spirit of holiness was declared with power to be the Son of God by his resurrection from the dead: Jesus Christ our Lord.",[159] and 1 Timothy 3:16:[160] "He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory," an early creedal hymn.[161]

Julius Africanus, writing c. 221, while writing about the crucifixion of Jesus, refers to the historian Thallus. He wrote, "This darkness Thallus, in his third book of History, calls (as appears to me without reason) an eclipse of the sun."[162] It is not known when Thallus lived, or whether his History made any reference to the crucifixion. Lucian, a 2nd-century Roman satirist, wrote, "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."[163] Celsus wrote, about 180, a book against the Christians, which is now only known through Origen's refutation of it. Celsus apparently accused Jesus of being a magician and a sorcerer[164] and is quoted as saying that Jesus was a "mere man".[165] F. F. Bruce noted that Celsus, in seeking to discredit Jesus, sought to explain his miracles rather than claim they never occurred.[166]

The church historian Eusebius of Caesarea (264 – 340) cited a statement of the 2nd-century pagan chronicler Phlegon of Tralles that during the fourth year of the 202nd Olympiad (AD 32/33) "a great eclipse of the sun occurred at the sixth hour that excelled every other before it, turning the day into such darkness of night that the stars could be seen in heaven, and the earth moved in Bithynia, toppling many buildings in the city of Nicaea".[167] In the same passage, Eusebius cited another unnamed Greek source also recording earthquakes in the same locations and an eclipse. Eusebius argued the two records had documented events that were simultaneous with the crucifixion of Jesus. Tertullian, in his Apologetics, tells the story of the darkness that had commenced at noon during the crucifixion; those who were unaware of the prediction, he says, "no doubt thought it an eclipse".[168] Though he does not mention the claims of others, he suggests to the church's critics that the evidence is still available: "You yourselves have the account of the world-portent still in your archives."[169] The early historian and theologian, Rufinus of Aquileia wrote of the apologetic defense given by Lucian of Antioch, around 300 AD.[170] Lucian, like Tertullian, was also convinced that an account of the darkness that accompanied the crucifixion could be found among Roman records. Ussher recorded Lucian's words on the matter, presumably also to church critics, as “Search your writings and you shall find that, in Pilate’s time, when Christ suffered, the sun was suddenly withdrawn and a darkness followed.”[171]

Outside of the church

Flavius Josephus, a Jew and a Roman citizen who worked under a couple Roman emperors, wrote near the end of the 1st century. In the Testimonium Flavianum, Josephus says Jesus "was the Christ. When Pilate, upon the accusation of the first men amongst us, condemned him to be crucified, those who had formerly loved him did not cease to follow him, for he appeared to them on the third day, living again, as the divine prophets foretold, along with a myriad of other marvellous things concerning him."[172] Concerns have been raised about the authenticity of the passage, and it is widely held by scholars that at least part of the passage has been altered by a later scribe. For example, where the version now says "he was the Christ", its original form may have been "he was thought to be the Christ." Judging from Alice Whealey's 2003 survey of the historiography, it seems that the majority of modern scholars consider that Josephus really did write something here about Jesus, but that the text that has reached us is corrupt.[173] There has been no consensus on which portions have been altered, or to what degree.[174] In the second, brief mention, Josephus calls James "the brother of Jesus, who was called Christ."[175] The great majority of scholars consider this shorter reference to Jesus to be substantially authentic (although the parallel passage is missing from The Jewish War).[176] About a decade after Josephus' writings, Pliny the Younger (c. 61 - c. 112), a Roman governor, wrote to Emperor Trajan concerning how to deal with Christians, who refused to worship the emperor, and instead worshipped Jesus. His letters show the Christians in his day to be very strongly devoted, and enough of a problem for him to request advice from the emperor.

Tacitus, writing c. 116, included in his Annals a mention of Christianity and "Christus", viewed by most scholars as a reference to Jesus. In describing Nero's persecution of this group following the Great Fire of Rome c. 64, he wrote, "Nero fastened the guilt of starting the blaze 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."[177] There have been suggestions that this was a Christian interpolation but most scholars conclude that the passage was written by Tacitus.[178] R. E. Van Voorst noted the improbability that later Christians would have interpolated "such disparaging remarks about Christianity".[179][180] Suetonius (c. 69–140) wrote in his Lives of the Twelve Caesars about riots which broke out in the Jewish community in Rome under the emperor Claudius. He said, "As the Jews were making constant disturbances at the instigation of Chrestus, he [ Claudius ] expelled them [the Jews] from Rome".[181] The event was noted in Acts 18:2. The term Chrestus also appears in some later texts applied to Jesus, and Robert Graves,[182] among others,[183] consider it a variant spelling of Christ, or at least a reasonable spelling error.

In the Christian-Jewish-dialogue, texts from the Jewish Bible are known for being misquoted and altered in Christian scripture. Along the translation process of original Hebrew script into Christian Greek script, alterations, mistranslations, interpretative variants, fabrications and misquotations occurred. A famous example may be the translation of the Hebrew term almah עַלְמָה in Isaiah 7:14, meaning “young woman”, as “virgin” in Matthew 1:22-23.[143][184] Further, the Gospel of Matthew inconsistently claims, the title Nazarene for Jesus was derived from Old Testament prophecy "He will be called a Nazorean" (Matthew 2:22-23), but that prophecy does not exist in the Hebrew Tanach.[26]

The Talmud, a series of religious documents redacted by Jewish scholars between 200 and 500 CE, refer to persons named "Jesus" using the term "Yeshu." These references of Jesus in the Talmud probably date back to the 2nd century.[185] One important reference relates the trial and execution of person named Yeshu and his disciples,[185] saying "On the eve of Passover they hung Yeshu and the crier went forth for forty days beforehand declaring that "[Yeshu] is going to be stoned for practicing witchcraft, for enticing and leading Israel astray....But no one had anything exonerating for him and they hung him on the eve of Passover".[186] These early possible references to Jesus have little historical information independent from the gospels, but they can be interpreted to reflect a historical picture of Jesus as a man who had disciples and was brought to death as a criminal during Passover.[185] F. F. Bruce noted that, in attempting to discredit Jesus, the passage sought to explain his miracles rather than claim they never occurred.[166] Around the time these passages were being written, Mara (a Syrian Stoic)[185] was imprisoned by the Romans and wrote a letter to his son. In it he said, "For what benefit did...the Jews by the murder of their Wise King, seeing that from that very time their kingdom was driven away from them? For with justice did God grant a recompense...and the Jews, brought to desolation and expelled from their kingdom, are driven away into every land." CCEL Some scholars believe this describes the fall of Jerusalem as the gods' punishment for the Jews having killed Jesus.[185] The Dead Sea scrolls are 1st century or older writings that show the language and customs of some Jews of Jesus' time.[187] According to Henry Chadwick, similar uses of languages and viewpoints recorded in the New Testament and the Dead Sea scrolls are valuable in showing that the New Testament portrays the 1st century period that it reports and is not a product of a later period.[188][189]

Archeology and geography

Skeletal remains of Jehohanan, 1st-century CE crucifixion victim from Givat HaMivtar in Jerusalem, with a nail still lodged inside the heel bone.

Archaeological tools are very limited with respect to questions of existence of any specific individuals from the ancient past.[190] According to Eric Cline, there is no direct archaeological evidence on the existence of a historical Jesus or any of the apostles since the most direct way to address the existence of anyone in the past archaeologically, would be with a body.[190] Craig Evans notes that archaeologists have some indirect information on Jesus' life and experiences from archaeological finds from Nazareth, the High Priest Ciaphas' ossuary, numerous synagogue buildings, and Jehohanan, crucified victim that had a Jewish burial after execution.[191] A potential location of the House of Peter, which may have housed Jesus while he was in Capernaum, is another find.[192] Other various details mentioned in the gospels have been verified by archaeological evidence, such as the Pool of Bethesda,[193] the Pool of Siloam, a fishing boat from Galilee, the Temple Mount platform extension by King Herod, and a mosaic from a third century church in Megiddo mentioning Jesus.[190]

Richard Bauckham has argued that the topography found in the Gospel of Mark, when looked from the view of a fisherman from Capernaum, is quite accurate.[76] Thomas Howe examined Luke's description of Paul's sea journeys, including Luke's references to thirty-two countries, fifty-four cities, and nine islands, and stated that he could not find any mistakes.[194] However, Mark Allan Powell believes that Luke’s knowledge of Palestinian geography seems so inadequate that one prominent scholar was led to remark “Jesus route cannot be reconstructed on a map, and in any case Luke did not possess one”.[195]

See also


  1. ^ a b c d Sanders, E. P. The historical figure of Jesus. Penguin, 1993.
  2. ^ The Myth about Jesus, Allvar Ellegard 1992,
  3. ^ Craig Evans, "Life-of-Jesus Research and the Eclipse of Mythology," Theological Studies 54 (1993) p. 5,
  4. ^ a b Charles H. Talbert, What Is a Gospel? The Genre of Canonical Gospels pg 42 (Philadelphia: Fortress Press, 1977).
  5. ^ a b “The Historical Figure of Jesus," Sanders, E.P., Penguin Books: London, 1995, p., 3.
  6. ^ a b Fire of Mercy, Heart of the Word (Vol. II): Meditations on the Gospel According to St. Matthew – Dr Erasmo Leiva-Merikakis, Ignatius Press, Introduction
  7. ^ a b c d Grant, Robert M., "A Historical Introduction to the New Testament" (Harper and Row, 1963)
  8. ^ In a 2011 review of the state of modern scholarship, Bart Ehrman (a secular agnostic) wrote: "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees" B. Ehrman, 2011 Forged : writing in the name of God ISBN 978-0-06-207863-6. page 285
  9. ^ Robert M. Price (an atheist) who denies the existence of Jesus agrees that this perspective runs against the views of the majority of scholars: Robert M. Price "Jesus at the Vanishing Point" in The Historical Jesus: Five Views edited by James K. Beilby & Paul Rhodes Eddy, 2009 InterVarsity, ISBN 0830838686 page 61
  10. ^ Michael Grant (a classicist) states that "In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." in Jesus by Michael Grant 2004 ISBN 1898799881 page 200
  11. ^ Richard A. Burridge states: "There are those who argue that Jesus is a figment of the Church’s imagination, that there never was a Jesus at all. I have to say that I do not know any respectable critical scholar who says that any more." in Jesus Now and Then by Richard A. Burridge and Graham Gould (Apr 1, 2004) ISBN 0802809774 page 34
  12. ^ Jesus as a Figure in History: How Modern Historians View the Man from Galilee by Mark Allan Powell 1998 ISBN 0-664-25703-8 page 181
  13. ^ Jesus Remembered by James D. G. Dunn 2003 ISBN 0-8028-3931-2 page 339 states of baptism and crucifixion that these "two facts in the life of Jesus command almost universal assent".
  14. ^ Prophet and Teacher: An Introduction to the Historical Jesus by William R. Herzog (Jul 4, 2005) ISBN 0664225284 pages 1-6
  15. ^
  16. ^ Who is Jesus? Answers to your questions about the historical Jesus, by John Dominic Crossan, Richard G. Watts (Westminster John Knox Press 1999), page 108
  17. ^ James G. D. Dunn, Jesus Remembered, (Eerdmans, 2003) page 779-781.
  18. ^ Rev. John Edmunds, 1855 The seven sayings of Christ on the cross Thomas Hatchford Publishers, London, page 26
  19. ^ Stagg, Evelyn and Frank. Woman in the World of Jesus. Philadelphia: Westminster Press, 1978 ISBN 0-664-24195-6
  20. ^ Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Empty Tomb, Appearances & Ascension" p. 449-495.
  21. ^ Bruce M. Metzger's Textual Commentary on the Greek New Testament: Luke 24:51 is missing in some important early witnesses, Acts 1 varies between the Alexandrian and Western versions.
  22. ^ "The Synoptic Gospels, then, are the primary sources for knowledge of the historical Jesus" "Jesus Christ." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 27 November 2010 [1].
  23. ^ a b c Vermes, Geza. The authentic gospel of Jesus. London, Penguin Books. 2004.
  24. ^ Bart D. Ehrman: Misquoting Jesus - The Story Behind Who Changed the Bible and Why, p. 90 (review).
  25. ^ a b Paul Rhodes Eddy & Gregory A. Boyd, The Jesus Legend:A Case for the Historical Reliability of the Synoptic Jesus Tradition. (2008, Baker Academic).309-262.
  26. ^ a b c The Gospel of Matthew claims, the title Nazarene for Jesus was derived from the prophecy "He will be called a Nazorean" (Matthew 2:22-23), despite the lack of any Old Testament source.
  27. ^ "Historicity", The Oxford English Dictionary.
  28. ^ a b Craig L. Blomberg, Jesus and the Gospels: An Introduction and Survey (2nd Edition).425.
  29. ^ Craig L. Blomberg, Historical Reliability of the Gospels (1986, Inter-Varsity Press).19-72.
  30. ^ Paul Rhodes Eddy & Gregory A. Boyd, The Jesus Legend:A Case for the Historical Reliability of the Synoptic Jesus Tradition. (2008, Baker Academic).237-308.
  31. ^ Craig L. Blomberg, Jesus and the Gospels: An Introduction and Survey (2nd Edition).424.
  32. ^ Graham Stanton, Jesus and Gospel. p.192.
  33. ^ Encyclopedia of theology: a concise Sacramentum mundi by Karl Rahner 2004 ISBN 0-86012-006-6 pages 730-741
  34. ^ Examples of authors who argue the Jesus myth hypothesis: Thomas L. Thompson The Messiah Myth: The Near Eastern Roots of Jesus and David (Jonathan Cape, Publisher, 2006); Michael Martin, The Case Against Christianity (Philadelphia: Temple University Press, 1991), 36–72; John Mackinnon Robertson
  35. ^ Freke, Timothy and Gandy, Peter (1999) The Jesus Mysteries. London: Thorsons (Harper Collins)
  36. ^ Richard Bauckham, Jesus and the Eyewitnesses. 117.
  37. ^ James D.G. Dunn, "Messianic Ideas and Their Influence on the Jesus of History," in The Messiah, ed. James H. Charlesworth. pp. 371-372. Cf. James D.G. Dunn, Jesus Remembered.
  38. ^ [2], retrieved 15nov2010
  39. ^ Norman Perrin, Rediscovering the Teaching of Jesus 43.
  40. ^ Christopher Tuckett, "Sources and Method" in The Cambridge Companion to Jesus. ed. Markus Bockmuehl. 132.
  41. ^ Meier, John P., A Marginal Jew: Rethinking the Historical Jesus, Doubleday: 1991. vol 1: pp. 168–171.
  42. ^ Bart D. Ehrman, The New Testament:A Historical Introduction to the Early Christian Writings.194-5.
  43. ^ The criteria for authenticity in historical-Jesus research: previous discussion and new proposals, by Stanley E. Porter, pg. 118
  44. ^ The criteria for authenticity in historical-Jesus research: previous discussion and new proposals, by Stanley E. Porter, pg. 119
  45. ^ Bart D. Ehrman, The New Testament:A Historical Introduction to the Early Christian Writings.193.
  46. ^ Stanley E. Porter, The Criteria for Authenticity in Historical-Jesus Research: previous discussion and new proposals.127.
  47. ^ Ehrman 2004, pp. 479-480
  48. ^
  49. ^
  50. ^
  51. ^ M.G. Easton, Easton's Bible Dictionary (Oak Harbor, WA: Logos Research Systems, Inc., 1996, c1897), "Luke, Gospel According To"
  52. ^
  53. ^
  54. ^ a b Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
  55. ^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "John" p. 302-310
  56. ^ Bart Ehrman - The History of the Bible: The Making of the New Testament Canon The Teaching Company, Lesson 12.
  57. ^ "The Synoptic Gospels, then, are the primary sources for knowledge of the historical Jesus" "Jesus Christ." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 27 November 2010 [3].
  58. ^ Mark Allan Powell (editor), The New Testament Today, p. 50 (Westminster John Knox Press, 1999). ISBN 0-664-25824-7
  59. ^ Stanley E, Porter (editor), Handbook to Exegisis of the New Testament, p. 68 (Leiden, 1997). ISBN 90-04-09921-2
  60. ^ '[A]s the earliest Gospel, [Mark] is the primary source of information about the ministry of Jesus.' "The Gospel According to Mark." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 15 November 2010 [4].
  61. ^ ...Overall, then, the internal evidence is not unfavorable to the tradition that Rome was the place of provenance for Mark....Antioch and Rome:New Testament cradles of Catholic Christianity By Raymond Edward Brown, John P. Meier,p197,
  62. ^ "Messianic secret." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
  63. ^ "Wrede, William." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
  64. ^ a b "Mark, Gospel of St." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
  65. ^ "form criticism." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
  66. ^ Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). Chapter 1. Quest of the historical Jesus. p. 1-16
  67. ^ Bernd Kollmann, Joseph Barnabas (Liturgical Press, 2004), page 30.
  68. ^ , Kregel Publications, 2007 p 114The Church HistoryPaul L. Maier,
  69. ^ F. L. Cross & E. A. Livingstone, The Oxford dictionary of the Christian Church, Oxford University Press, 1989 pp. 874-875
  70. ^ Thomas Patrick Halton, On illustrious men, Volume 100 of Fathers of the Church, CUA Press, 1999 pp.17-19 [5] and the Early Church Fathers
  71. ^
  72. ^ Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). p. 24-27.
  73. ^
  74. ^
  75. ^
  76. ^ a b
  77. ^ C. E. B. Cranfield, The Gospel According to St Mark, page 250 (Cambridge University Press, 1959).
  78. ^ Dennis Nineham, The Gospel of St Mark, pages 40, 203 (New York: Seabury, 1968).
  79. ^ Mary Healy, The Gospel of Mark (Catholic Commentary on Sacred Scripture), page 146 (Baker Academic, 2008). ISBN 978-0-8010-3586-9
  80. ^ ...Modern scholarship has tended to place Matthew in Syria, especially in Antioch.....Matthew: a shorter commentary By Dale C. Allison,Introduction,pXIII
  81. ^ a b c "Matthew, Gospel acc. to St." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
  82. ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "Matthew" p. 129-270
  83. ^ a b 'The clearest cases of invention are in the birth narratives.' Sanders, E. P. The historical figure of Jesus. Penguin, 1993. p. 85
  84. ^ '[T]he order to proclaim the good news of salvation to all the nations must be struck out from the list of the authentic sayings of Jesus.' Vermes, Geza. The authentic gospel of Jesus. London, Penguin Books. 2004. Chapter 10: Towards the authentic gospel. p. 376–380.
  85. ^ "Numerous textual indications point to an author who was a Jewish Christian writing for Christians of similar background." "Gospel According to Matthew." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 27 November 2010 [6].
  86. ^ Ehrman 2004, p. 110 and Harris 1985 both specify a range c. 80-85; Gundry 1982, Hagner 1993, and Blomberg 1992 argue for a date before 70.
  87. ^ The Gospel of Matthew p 1
  88. ^
  89. ^ Brown 1997, p. 172
  90. ^ "Luke will have been composed in a large city west of Palestine." Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). p. 32.
  91. ^ "biblical literature." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 15 November 2010 [7].
  92. ^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "Luke" p. 271-400
  93. ^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "Luke" p. 297-301
  94. ^ '[T]he order to proclaim the good news of salvation to all the nations must be struck out from the list of the authentic sayings of Jesus.' Vermes, Geza. The authentic gospel of Jesus. London, Penguin Books. 2004. Chapter 10: Towards the authentic gospel. p. 370-397.
  95. ^ The tradition "has been widely accepted." "Luke, Gospel of." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
  96. ^ The tradition is "occasionally put forward." Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). p. 32.
  97. ^ The author was "certainly not a companion of Paul." Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). p. 32.
  98. ^ "Introduction to the New Testament", chapter on Luke, by D. Carson and D. Moo, Zondervan Books (2005)
  99. ^
  100. ^ Meier, John P., A Marginal Jew: Rethinking the Historical Jesus. Doubleday, 1991, v. 1, pp. 43
  101. ^
  102. ^ Horrell, DG, An Introduction to the study of Paul, T&T Clark, 2006, 2nd Ed.,p.7; cf. W. L. Knox, The Acts of the Apostles (1948), p. 2-15 for detailed arguments that still stand.
  103. ^ on linguistics, see A. Kenny, A stylometric Study of the New Testament (1986).
  104. ^ Udo Schnelle. The History and Theology of the New Testament Writings, p. 259.
  105. ^ F. F. Bruce, The Acts of the Apostles (1952), p2.
  106. ^
  107. ^ 'John, however, is so different that it cannot be reconciled with the Synoptics except in very general ways (e.g., Jesus lived in Palestine, taught, healed, was crucified and raised). . . The greatest differences, though, appear in the methods and content of Jesus’ teaching. . . Scholars have unanimously chosen the Synoptic Gospels’ version of Jesus’ teaching.' "Jesus Christ." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 15 November 2010 [8].
  108. ^ Robinson 1977 p. 125.
  109. ^ "To most modern scholars direct apostolic authorship has therefore seemed unlikely." "John, Gospel of." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
  110. ^ , Encyclopædia BritannicaGospel According to John
  111. ^ "John, Gospel of." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
  112. ^
  113. ^ Kirby, Peter. "Gospel of Mark" Retrieved January 30, 2010.
  114. ^ Thompson, M.M. “John, Gospel of.” In Dictionary of Jesus and the Gospels, edited by Joel B. Green, 370. Downers Grove, IL: IVP, 2013.
  115. ^ Bruce, F.F. The New Testament Documents: Are they Reliable? p.7
  116. ^ Ehrman, Misquoting Jesus (2005), p. 46
  117. ^ Ehrman, Bart D.. Misquoting Jesus: The Story Behind Who Changed the Bible and Why. HarperCollins, 2005, p. 265. ISBN 978-0-06-073817-4
  118. ^ Ehrman, Misquoting Jesus Ch 3, (2005)
  119. ^ a b Strobel, Lee. ”The Case for Christ”. 1998. Chapter three, when quoting biblical scholar Bruce Metzger
  120. ^ Guy D. Nave, The role and function of repentance in Luke-Acts,p. 194
  121. ^ John Shelby Spong, "The Continuing Christian Need for Judaism", Christian Century September 26, 1979, p. 918. see
  122. ^ Feminist companion to the New Testament and early Christian writings, Volume 5, by Amy-Jill Levine, Marianne Blickenstaff, pg. 175
  123. ^ See note 139 on that page.
  124. ^
  125. ^ 'Pericope adulterae', in FL Cross (ed.), The Oxford Dictionary of the Christian Church, (New York: Oxford University Press, 2005).
  126. ^ Ehrman 2006, p. 166
  127. ^ Bruce Metzger "A Textual Commentary on the New Testament", Second Edition, 1994, German Bible Society
  128. ^ a b Bruce, F.F. (1981). P 14. The New Testament Documents: Are They Reliable?. InterVarsity Press
  129. ^ a b c K. Aland and B. Aland, "The Text of the New Testament: An Introduction to the Critical Editions & to the Theory & Practice of Modern Textual Criticism", 1995, op. cit., p. 29-30.
  130. ^ Ehrman, Misquoting Jesus, Ch 3, (2005)
  131. ^ a b
  132. ^
  133. ^ W.D Davies and E. P. Sanders, 'Jesus from the Jewish point of view', in The Cambridge History of Judaism ed William Horbury, vol 3: the Early Roman Period, 1984.
  134. ^
  135. ^
  136. ^
  137. ^ Warren, Tony. "Is there a Contradiction in the Genealogies of Luke and Matthew?" Created 2/2/95 / Last Modified 1/24/00. Accessed 4 May 2008.
  138. ^ Geza Vermes, The Nativity: History and Legend, (Penguin, 2006), page 42.
  139. ^ Raymond E. Brown, An Introduction to the New Testament, p.114.
  140. ^ Alfred Edersheim Life and Times of Jesus the Messiah, 5.xiv, 1883.
  141. ^ Life and Times of Jesus the Messiah, 5.xiv, 1883.
  142. ^ Inter-Varsity Press New Bible Commentary 21st Century edition p1071
  143. ^ a b
  144. ^
  145. ^
  146. ^ Bruce, F. F. (1977), Paul and Jesus, London: SPCK, pp.19-29; cf. Rom 1:1-4, 1 Cor 11:23-26, 1 Cor 2:8, and 1 Cor 15:3-8
  147. ^ Oscar Cullmann, The Earliest Christian Confessions, translated by J. K. S. Reid, (London: Lutterworth, 1949)
  148. ^ 1Corinthians 15:3-4
  149. ^ Neufeld, The Earliest Christian Confessions (Grand Rapids: Eerdmans, 1964) p. 47
    • Reginald H. Fuller, The Formation of the Resurrection Narratives (New York: Macmillan, 1971) p. 10
    • Wolfhart Pannenberg, Jesus – God and Man translated Lewis Wilkins and Duane Pribe (Philadelphia: Westminster, 1968) p. 90
    • Oscar Cullmann, The Earlychurch: Studies in Early Christian History and Theology, ed. A. J. B. Higgins (Philadelphia: Westminster, 1966) p. 64
    • Hans Conzelmann, 1 Corinthians, translated James W. Leitch (Philadelphia: Fortress 1969) p. 251
    • Bultmann, Theology of the New Testament vol. 1 pp. 45, 80–82, 293
    • R. E. Brown, The Virginal Conception and Bodily Resurrection of Jesus (New York: Paulist Press, 1973) pp. 81, 92
  150. ^ see Wolfhart Pannenberg, Jesus – God and Man translated Lewis Wilkins and Duane Pribe (Philadelphia: Westminster, 1968)p. 90; Oscar Cullmann, The Early church: Studies in Early Christian History and Theology, ed. A. J. B. Higgins (Philadelphia: Westminster, 1966) p. 66–66; R. E. Brown, The Virginal Conception and Bodily Resurrection of Jesus (New York: Paulist Press, 1973) pp. 81; Thomas Sheehan, First Coming: How the Kingdom of God Became Christianity (New York: Random House, 1986 pp. 110, 118; Ulrich Wilckens, Resurrection translated A. M. Stewart (Edinburgh: Saint Andrew, 1977) p. 2; Hans Grass, Ostergeschen und Osterberichte, Second Edition (Gottingen: Vandenhoeck und Ruprecht, 1962) p96; Grass favors the origin in Damascus.
  151. ^ Hans von Campenhausen, "The Events of Easter and the Empty Tomb," in Tradition and Life in the Church (Philadelphia: Fortress, 1968) p. 44
  152. ^ Archibald Hunter, Works and Words of Jesus (1973) p. 100
  153. ^
  154. ^ 1John 4:2
  155. ^ Cullmann, Confessions p. 32
  156. ^ 2Timothy 2:8
  157. ^ Bultmann, Theology of the New Testament vol 1, pp. 49, 81; Joachim Jeremias, The Eucharistic Words of Jesus translated Norman Perrin (London: SCM Press, 1966) p. 102
  158. ^ Romans 1:3-4
  159. ^ Wolfhart Pannenberg, Jesus – God and Man translated Lewis Wilkins and Duane Pribe (Philadelphia: Westminster, 1968) pp. 118, 283, 367; Neufeld, The Earliest Christian Confessions (Grand Rapids: Eerdmans, 1964) pp. 7, 50; C. H. Dodd, The Apostolic Preaching and its Developments (Grand Rapids: Baker, 1980) p. 14
  160. ^ 1Timothy 3:16
  161. ^ Reginald Fuller, The Foundations of New Testament Christology (New York: Scriner's, 1965) pp. 214, 216, 227, 239; Joachim Jeremias, The Eucharistic Words of Jesus translated Norman Perrin (London: SCM Press, 1966) p. 102; Neufeld, The Earliest Christian Confessions (Grand Rapids: Eerdmans, 1964) pp. 7, 9, 128
  162. ^ Julius Africanus, Extant Writings XVIII in Ante-Nicene Fathers, ed. A. Roberts and J. Donaldson (Grand Rapids: Eerdmans, 1973) vol. VI, p. 130
  163. ^ Lucian, The Death of Peregrine, 11–13 in The Works of Lucian of Samosata, translated by H. W. Fowler (Oxford: Clarendon, 1949) vol. 4
  164. ^ Morton Smith, Jesus the Magician: Charlatan or Son of God? (1978) pp. 78–79.
  165. ^ Celsus the First Nietzsche
  166. ^ a b
  167. ^ Chronicle, Olympiad 202, trans. Carrier (1999).
  168. ^ Tertullian, Apologeticus, Chapter 21, 19 cited in Bouw, G. D. (1998, Spring). The darkness during the crucifixion. The Biblical Astronomer, 8(84). Retrieved November 30, 2006 from [9].
  169. ^ Tertullian, Apologeticus, Chapter 21, 19
  170. ^ Rufinus, Ecclesiastical History, Book 9, Chapter 6
  171. ^ Ussher, J., & Pierce, L. (Trans.)(2007). Annals of the World [p. 822]. Green Forest, AR: New Leaf Publishing Group. ISBN 0-89051-510-7
  172. ^ Josephus Antiquities 18.3.3
  173. ^ Alice Whealey, Josephus on Jesus (New York, 2003) p.194.
  174. ^ Vermes, Géza. (1987). The Jesus notice of Josephus re-examined. Journal of Jewish Studies
  175. ^ Josephus Antiquities 20:9.1
  176. ^ Louis H. Feldman, "Josephus" Anchor Bible Dictionary, Vol. 3, pp. 990–91
  177. ^ Tacitus, Annals 15.44 (Latin, English and also at
  178. ^ Robert Van Voorst, Jesus Outside the New Testament, pp. 42–43 as quoted at
  179. ^ See also the criterion of embarrassment
  180. ^ Theissen and Merz p.83
  181. ^ Iudaeos, impulsore Chresto, assidue tumultuantes Roma expulit;
  182. ^ see his translation of Suetonius, Claudius 25, in The Twelve Caesars (Baltimore: Penguin, 1957), and his introduction p. 7, cf. p. 197
  183. ^ Francois Amiot, Jesus A Historical Person p. 8; F. F. Bruce, Christian Origins p. 21
  184. ^
  185. ^ a b c d e Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition)
  186. ^ Sanhedrin 43a.
  187. ^
  188. ^
  189. ^
  190. ^ a b c
  191. ^
  192. ^
  193. ^ James H. Charlesworth, Jesus and archaeology, Wm. B. Eerdmans Publishing, 2006. p 566
  194. ^ Howe, Thomas, "When Critics Ask" (Wheaton Ill: Victor, 1992), 385.
  195. ^


v. 1, The Roots of the Problem and the Person, 1991, ISBN 0-385-26425-9
v. 2, Mentor, Message, and Miracles, 1994, ISBN 0-385-46992-6
v. 3, Companions and Competitors, 2001, ISBN 0-385-46993-4
  • Sanders, E.P. Jesus and Judaism. Augsburg Fortress Publishers: 1987.
  • Wright, N.T. Christian Origins and the Question of God, a projected 6 volume series of which 3 have been published under:
v. 1, The New Testament and the People of God. Augsburg Fortress Publishers: 1992.;
v. 2, Jesus and the Victory of God. Augsburg Fortress Publishers: 1997.;
v. 3, The Resurrection of the Son of God. Augsburg Fortress Publishers: 2003.
  • Wright, N.T. The Challenge of Jesus: Rediscovering who Jesus was and is. IVP 1996

External links

  • The various endings of Mark Detailed text-critical description of the evidence, the manuscripts, and the variants of the Greek text (PDF, 17 pages)
  • Extracts from authors arguing for the authenticity of Mark 16:9–20
  • Catholic Encyclopedia: Gospel of Saint Mark: Section IV. STATE OF TEXT AND INTEGRITY
  • Last Twelve Verses of the Gospel According to S. Mark Vindicated Against Recent Critical Objectors and Established A Book written by Burgon, John William
  • The Authenticity of Mark 16:9–20 A detailed defense of Mark 16:9–20, featuring replicas of portions of Codex Vaticanus and Codex Sinaiticus and a list of early patristic evidence.
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