Even in this case, Tacitus' s reference to Christ as the founder of the sect rests on a misunderstanding—namely, a confusion of the most confident of the Jewish Messianists with the followers of the Christus who, as Tacitus had heard, had been crucified under Pontius Pilatus.[79]. Further, what does he mean when he says that these numerous men and women were ill-treated “out of jealousy and envy,” and puts the lot of the Christians in this respect on the same footing as that of Cain and Abel, Jacob and Esau, Joseph and his brothers, Moses and the Egyptians, Aaron and Miriam, Dathan and Abiram, and David and Saul? top. 'At my first hearing', he says,' nobody stood by me; may it not be laid to their account.' A member of Paul's staff named Crescens had left him for 'Galatia'.
The Christus from whom the name was derived had been put to death in the reign of Tiberius by the procurator Pontius Pilate, and the pestilent superstition was checked for a while; but it began to break out again, not only in Judaea, the birthplace of the evil thing, but also in Rome, where everything that is horrible and shameless flows together and becomes fashionable. Its form is legendary, but its substance is perfectly credible, and no doubt historical. Let us finish with examples from ancient times [he writes] and come to the athletes of our own time.
Then, on their testimony, a vast multitude was convicted, not so much of responsibility for the fire as for hatred of the human race. Festus was dead and Albinus, the new procurator, had not arrived from Rome; ' so he assembled a sanhedrin of judges, and brought before them the brother of Jesus who was called the Messiah, whose name was James, with some others'; and when he had framed an accusation against them as breakers of the Law, he caused them to be stoned.
Titus has left Crete in accordance with Paul's instructions, and is actually in Dalmatia, the Adriatic province in which Nicopolis was situated. But, as we observed before, Chrestus was not only a familiar personal name; it was also a name of the Egyptian Serapis or Osiris, which had a large following at Borne, especially among the common people. And is it not possible that the reference to Chrestus and the Chrestians has been too hastily applied to Christus and the Christians? Felix. They look much more like the comments of a Christian scribe, which were written first in the margin and then found their way into the text, as often happened in the production of ancient manuscripts. Eusebius, however, merely reproduces[30] the statement of Tertullian that Nero was the first of the emperors to become an open enemy of the divine religion. Annas II was the last of them. Indeed, the French scholar thinks it not impossible that the phrase “odium humani generis” was simply taken from Tertullian and put in the mouth of Tacitus. Some of those who had seen him when he was on earth the first time will still be living when he comes the second time; and this is what proves the early date of the apocalypse. He was a bold and overbearing man, Josephus says, and very insolent. Indeed, he says expressly that the apostles, scattered over the world at the master's command, after many sufferings at length shed their blood at Rome through the cruelty of Nero, and he urges the pagans to read the proofs of this in their own “Commentaries”; which is much the same as when Tertullian refers to the Roman archives those who doubt the gospel narrative of the execution of Jesus. How little was definitely known of such a persecution in the first Christian centuries may be gathered from the fact that Eusebius puts it in the year 67. “Tacitus,” says this representative of historical theology, “mentions in his, The Witnesses to the Historicity of Jesus, https://en.wikisource.org/w/index.php?title=The_Witnesses_to_the_Historicity_of_Jesus/Part_2/Section_2&oldid=3793688, Creative Commons Attribution-ShareAlike License. In the first place, then, some were arrested and confessed. The words of the Epistle do not warrant this inference. promoting the gospel, along with Clement and my other coworkers, whose It is opposed to the moderate principles on which the accused were then dealt with by the State.
See Joel, work quoted, p. 144; also Whittaker, Characteristic of the conduct of our opponents is the way in which Otto Schmiedel treats the Roman witnesses. [62] This could only be at a time when the memory was lost of the many other persons who had claimed the dignity of Messiah, and the belief in the Messiah had become a belief in Jesus, not as one, but the Messiah, and Christ and Jesus had become equivalent terms. Persecuted through jealousy, women after having suffered in the guise of Danaids and Dirces terrible and monstrous outrages attained the goal which made sure to them the race of faith and those who were weak in body received a noble reward.' |201 Asia and Bithynia. We may place the writing of 1 Timothy and Titus at this point, or at any rate some of the epistolary material that was worked into them. It would appear that the finest elements in Roman society, like the finest elements in Jewish society, were not always among the persecutors. There is the letter of Clement of Rome belonging to the end of the first century. top. We eliminate three clauses which appear to be Christian additions, and print them below the remainder of the text. The article proposes a new explanation for a note in 1 Clem that „Christian women had to suffer by playing Dirces and Danaids“: It’s nothing but a variation of the „selected punishments“ which characterize Nero’s persecution of Christians. Here are some of the leading ideas of the Thessalonian apocalypses and of the Ephesian mysticism; or at any rate we have the same set of images; but the religious insight is on a much lower level.
The two apostles, the evidence of Clement, The movements of Paul, the evidence of 2 Timothy, Peter in Rome, the evidence of his Epistle. It is never used in the New Testament as a description of themselves by the believers in Jesus, and the relevant passage in Acts (xi, 26), according to which the name was first used at Antioch, has the appearance of a later interpolation, belonging to a time when the term had become a name of honour in the eyes of some and a name of reproach in the eyes of others. The lines of theological thought which are characteristic of Paul himself are not to be found in it. They could at the most merely show that at the end of the first century not only the Christians, but their tradition and Christ-mythos, were known at Rome. (Josephus, Ant. They may have formed a “multitude ingens” and incurred “the hatred of the human race” by being led in their fanaticism to express their satisfaction at the burning of the metropolis; possibly they even took part in it. Even Arnold sees a “rhetorical exaggeration” in these words; it is opposed to all that we know of the spread of the new faith in Koine at the time. It matters nothing to us, therefore, whether the passage is genuine or not.
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