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| Christianity Explored |
In this week's Christianity Explored, there was a DVD video presentation on the resurrection of Christ.
Mark 16: 1 and 5-6 New American Standard Bible (NASB)
'16 When the Sabbath was over, Mary Magdalene, and Mary the mother of [a]James, and Salome, bought spices, so that they might come and anoint Him...5 Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed. 6 And he *said to them, “Do not be amazed; you are looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, here is the place where they laid Him.'
This led to a table discussion where a 'seeker' (in evangelical terms) asked (paraphrased): What do other religions say about Jesus Christ, and what do they say about his resurrection?
Further in the discussion the lead pastor connected the Hebrew Bible and Isaiah 53 to the Gospel of Christ.
Isaiah 53: 5 and 10-11 New American Standard Bible (NASB)
5 But He was [h]pierced through for our transgressions, He was crushed for our iniquities; The chastening for our [i]well-being fell upon Him, And by His scourging we are healed.
10 But the Lord was pleased To crush Him, [l]putting Him to grief; If [m]He would render Himself as a guilt offering, He will see His [n]offspring, He will prolong His days, And the [o]good pleasure of the Lord will prosper in His hand. 11 As a result of the [p]anguish of His soul, He will see [q]it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities.
Isaiah 53:10 Lit He made Him sick
Isaiah 53:10 Lit His soul
Isaiah 53:10 Lit seed
Isaiah 53:10 Or will of
Isaiah 53:11 Or toilsome labor Isaiah 53:11 Another reading is light
I opined that Isaiah as religious history can be tied prophetically and theologically to the gospel and New Testament in a way that the New Testament cannot be prophetically and theologically tied to certain 19th century religious movements, which I declined to name to remain within the context of a Mark discussion. I am not stating whether this was the better decision or not. It was just an approach.
The lead pastor and the table leader both decided to mention two notable American religious movements, likely on the mind of the questioner, that are Christian restoration movements from the 19th century.
As a facilitator, I further opined that not all faith is equal faith, to the person that asked the question.
Further again, as the topic continued in regard to non-Biblical sources historically documenting Jesus Christ, and to the resurrection of Jesus Christ, I did mention Cairns as a good academic historical source from my Columbia Bible College days. I have also used that source in my British academic work and on my sites. I also mentioned Josh McDowell as useful source, although based on my years of experience, by British academic standards, it may not be considered as serious scholarship.
It should not be expected that non-Christians, especially opposing Romans and Jews of the New Testament era, would rationally accept the resurrection of Jesus Christ as true. But, the mention of the historical Jesus Christ does tie these sources to the gospel story, which includes the atoning work and resurrection of Christ.
From October 2013
From Historian Earle E. Cairns with Josh McDowell secondary citations.
In regard to extrabiblical evidence for the existence of the historical Jesus Christ.
Roman and related
Tacitus (55-117) a Roman historian connected the name and origin of Christians with 'Christus' who under Emperor Tiberius was put to death by Procurator Pontius Pilate. Cairns (1981: 45).
Pliny, the propraetor of Bithynia and Pontus in Asia Minor wrote a letter to Emperor Trajan at about 112 for guidance on how he should deal with the Christians. He noted that they 'sing a song to Christ as to a God'. Cairns (1981: 45).
Suetonius in 'Lives of the Twelve Caesars' writes that the Jews were expelled from Rome because of disturbances over 'Chrestos'. Cairns (1981: 45). He is noted to have mentioned the fire in Rome in 64 under Emperor Nero and that Nero inflicted punishment on Christians. McDowell (1999: 121).
Lucian (ca. 125-190) wrote a satirical review of Christians at about 170 and described Christ that was crucified in Palestine after he began 'a new cult'. Cairns (1981: 46). McDowell adds that he 'spoke scornfully of Christ and the Christians'. McDowell (1999: 121).
Jewish
Josephus (37-ca 100) wrote of James the brother of Jesus the so called Christ. There is some debate in regard to the authenticity of Josephus writings. There may have been according to critics 'interpolation by Christians' but Cairns writes that most scholars accept the writing as from Josephus and as original text. What Josephus wrote demonstrates he was not an ally of Christians or Christianity. Cairns (1981: 46).
McDowell mentions that within the Babylonian Talmud it states 'In has been taught: On the of Passover they hanged Yeshu'. McDowell (1999: 123-124). Hanged being a crucifixion reference. McDowell (1999: 123). Jesus and his disciples, five of them are also mentioned. McDowell (1999: 124). In one section Jesus is also called 'Such-an-one is a bastard of an adulteress'. McDowell (1999: 124).
Interesting that McDowell used Gary Habermas as a major source.
Christian
Cairns mentions that there are many Christian 'apocryphal gospels, acts, letters and apocalypses' Cairns (1981: 46). These would depend as in predicate on an historical Christ existing. Cairns (1981: 46).
CAIRNS, EARLE E. (1981) Christianity Through The Centuries, Grand Rapids, Zondervan Publishing House.
MCDOWELL, JOSH (1999) The New Evidence That Demands A Verdict, Nashville, Thomas Nelson Publishers.
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Gary Habermas
