I’m by no means an expert but I was briefly obsessed with comparative religion over a decade ago and I don’t think anyone has given a great answer, I believe my answer is correct but I don’t have time for research beyond checking a couple of details.
As a few people have mentioned there is little physical evidence for even the most notable individuals from that time period and it’s not reasonable to expect any for Jesus.
In terms of literary evidence there is exactly 1 historian who is roughly contemporary and mentions Jesus. Antiquities of the Jews by Josephus mentions him twice, once briefly telling the story of his crucifixion and resurrection. The second is a mention in passing when discussing the brother of Jesus delivering criminals to be stoned.
I think it is reasonable to conclude that a Jewish spiritual leader with a name something like Jesus Christ probably existed and that not long after his death miracles are being attributed to him.
It is also worth noting the historical context of the recent emergence of Rabbinical Judaism and the overabundance of other leaders who were claimed to be Messiahs, many of whom we also know about primarily(actually I think only) from Josephus.
The part mentioning Jesus’s crucifixion in Josephus is extremely likely to have been altered if not entirely fabricated.
The idea that the historical figure was known as either ‘Jesus’ or ‘Christ’ is almost 0% given the former is a Greek version of the Aramaic name and the same for the second being the Greek version of Messiah, but that one is even less likely given in the earliest cannonical gospel he only identified that way in secret and there’s no mention of it in the earliest apocrypha.
In many ways, it’s the various differences between the account of a historical Jesus and the various other Messianic figures in Judea that I think lends the most credence to the historicity of an underlying historical Jesus.
One tends to make things up in ways that fit with what one knows, not make up specific inconvenient things out of context with what would have been expected.
In terms of literary evidence there is exactly 1 historian who is roughly contemporary and mentions Jesus
Misinformation.
There’s Tacitus’s Annals (year 117), Josephus’ Antiquities of the Jews (93-94), Mara bar Serapion’s letter to his son.
Seutonius (Lives of the Twelve Cæsars) and Pliny wrote about the conflict between the Romans and the followers of Christ (or Chrestus) around that era.
I’ll give you the benefit of the doubt here but both Suetonius and Pliny are talking about Christians in the 2nd century, Tacitus speaks about Christ only in the context of Nero blaming Christians for the great fire. These are literary evidence for the existence of Christians in the second century but are not direct literary evidence of the existence of Christ as an individual which was the question I was addressing.
I’d be delighted to be shown to be wrong but I believe my original post stands.
You are the one who is doing the misinforming. All of the sources you mention, except Josephus, were written up to more than a century after his supposed existence. With Josephus being written around half a century after his existence.
I’m by no means an expert but I was briefly obsessed with comparative religion over a decade ago and I don’t think anyone has given a great answer, I believe my answer is correct but I don’t have time for research beyond checking a couple of details.
As a few people have mentioned there is little physical evidence for even the most notable individuals from that time period and it’s not reasonable to expect any for Jesus.
In terms of literary evidence there is exactly 1 historian who is roughly contemporary and mentions Jesus. Antiquities of the Jews by Josephus mentions him twice, once briefly telling the story of his crucifixion and resurrection. The second is a mention in passing when discussing the brother of Jesus delivering criminals to be stoned.
I think it is reasonable to conclude that a Jewish spiritual leader with a name something like Jesus Christ probably existed and that not long after his death miracles are being attributed to him.
It is also worth noting the historical context of the recent emergence of Rabbinical Judaism and the overabundance of other leaders who were claimed to be Messiahs, many of whom we also know about primarily(actually I think only) from Josephus.
The part mentioning Jesus’s crucifixion in Josephus is extremely likely to have been altered if not entirely fabricated.
The idea that the historical figure was known as either ‘Jesus’ or ‘Christ’ is almost 0% given the former is a Greek version of the Aramaic name and the same for the second being the Greek version of Messiah, but that one is even less likely given in the earliest cannonical gospel he only identified that way in secret and there’s no mention of it in the earliest apocrypha.
In many ways, it’s the various differences between the account of a historical Jesus and the various other Messianic figures in Judea that I think lends the most credence to the historicity of an underlying historical Jesus.
One tends to make things up in ways that fit with what one knows, not make up specific inconvenient things out of context with what would have been expected.
Misinformation.
There’s Tacitus’s Annals (year 117), Josephus’ Antiquities of the Jews (93-94), Mara bar Serapion’s letter to his son.
Seutonius (Lives of the Twelve Cæsars) and Pliny wrote about the conflict between the Romans and the followers of Christ (or Chrestus) around that era.
I’ll give you the benefit of the doubt here but both Suetonius and Pliny are talking about Christians in the 2nd century, Tacitus speaks about Christ only in the context of Nero blaming Christians for the great fire. These are literary evidence for the existence of Christians in the second century but are not direct literary evidence of the existence of Christ as an individual which was the question I was addressing.
I’d be delighted to be shown to be wrong but I believe my original post stands.
You are the one who is doing the misinforming. All of the sources you mention, except Josephus, were written up to more than a century after his supposed existence. With Josephus being written around half a century after his existence.