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But didn't Jesus forgive them of their sins under the old covenant before they were killed or did their whole life have to be sinless?
Originally posted by Hydroman
So they were merely executed while Jesus was sacrificed?
Originally posted by NOTurTypical
Originally posted by Hydroman
Were the thieves also sacrificed, or were they just executed?
Seeing as they are not sinless they cannot be a sacrifice.
Originally posted by sk0rpi0n
So, are christians risking taking someone elses word as the truth, just because its bound in the bible and ignoring the fact that Jesus never said anything that even remotely resembles anything about the doctrine of the sin sacrifice.?
edit on 12-2-2012 by sk0rpi0n because: (no reason given)
Originally posted by Hydroman
So they were merely executed while Jesus was sacrificed?
Originally posted by NOTurTypical
Originally posted by Hydroman
Were the thieves also sacrificed, or were they just executed?
Seeing as they are not sinless they cannot be a sacrifice.
Originally posted by Lexx790
Pt 3
In the words of Thomas Paine 1737-1809...
"The Christian religion is a parody
on the worship of the sun, in which
they put a man called Christ in the
place of the sun,and pay him the
adoration originally payed to the sun"
I no longer Worship the sun.
Religion is a tool for TPTB to "Divide and Conquer"
Look at the debates that constantly flow here and everywhere. Its working beautifully.
I must add that it does not mean that a God ,Creator,Afterlife, does not exist.I am open minded on this point
Remove the middle men and go right to the source if you so wish..
edit on 12-2-2012 by Lexx790 because: add linesedit on 12-2-2012 by Lexx790 because: add line
It is customary for me, sir, to refer to you in all matters wherein I have a doubt. Who truly is better able to rule my hesitancy, or to instruct my ignorance? I was never present at examinations of Christians, therefore I do not know what is customarily punished, nor to what extent, nor how far to take the investigation. I was quite undecided; should there be any consideration given to age; are those who are however delicate no different from the stronger? Should penitence obtain pardon; or, as has been the case particularly with Christians, to desist makes no difference? Should the name itself be punished (even if crimes are absent), or the crimes that go with the name?
Meanwhile, this is the method I have followed with those who were brought before me as Christians. I asked them directly if they were Christians. The ones who answered affirmatively I questioned again with a warning, and yet a third time: those who persisted I ordered led [away]. For I have no doubt, whatever else they confessed to, certainly [this] pertinacity and inflexible obstinacy ought to be punished. There were others alike of madness, whom I noted down to be sent to the City, because they were Roman citizens. Soon in consequence of this policy itself, as it was made standard, many kinds of criminal charges occurred and spread themselves abroad. A pamphlet was published anonymously, containing the names of many.
Those who denied that they were or ever had been Christians, when they swore before me, called on the gods and offered incense and wine to your image (which I had ordered brought in for this [purpose], along with images of the gods), and also cursed Christ (which, it is said, it is impossible to force those who are real Christians to do) I thought worthy to be acquitted. Others named by an informer, said they had been Christians, but now denied [it]; certainly they had been, but had lapsed, some three years ago, some more; and more than one [lit. not nobody] over twenty years ago. These all worshiped both your image and the images of the gods and cursed Christ.
They stated that the sum of their guilt or error amounted to this, that they used to gather on a stated day before dawn and sing to Christ as if he were a god, and that they took an oath not to involve themselves in villainy, but rather to commit no theft, no fraud, no adultery; not to break faith, nor to deny money placed with them in trust. Once these things were done, it was their custom to part and return later to eat a meal together, innocently, although they stopped this after my edict, in which I, following your mandate, forbade all secret societies.
All the more I believed it necessary to find out what was the truth from two servant maids, which were called deaconesses, by means of torture. Nothing more did I find than a disgusting, fanatical superstition.
Therefore I stopped the examination, and hastened to consult you. For it appears to me a proper matter for counsel, most greatly on account of the number of people endangered. For many of all ages, all classes, and both sexes already are brought into danger, and shall be [in future]. And not only the cities; the contagion of this superstition is spread throughout the villages and the countryside; but it appears to me possible to stop it and put it right. Certainly the temples which were once deserted are beginning to be crowded, and the long interrupted sacred rites are being revived, while food from the sacrifices is selling, for which up to now a buyer was hardly to be found. From which it may easily be supposed, that what disturbs men can be mended, if a place is allowed for repentance.
"As the Jews were making constant disturbances at the instigation of Chrestus, he (Claudius) expelled them from Rome"
A common objection to this passage is that "Chrestus" was a common name, not a title. They say that if Suetonius was referring to Jesus, he would have called Him "Christus". This is somewhat true, but we have very good reason to suppose that Suetonius merely misspelled "Christus" here (perhaps mistaking the title for a name) and was referring to Jesus.
One reason is that the "Chrestus" he is referring to seems to be someone he expects his audience to be somewhat familiar with. He doesn't say "a man named Chrestus" or anything along those lines, just "Chrestus". There is no record of someone by this name who was so well-known that Suetonius' audience would have recognized him by the name alone. This makes Jesus, at the very least, the most likely candidate for being the one Suetonius was talking about.
He certainly may have been talking about someone else, but it's more likely than not that he was referring to Jesus here. Even the Jewish Encyclopedia considers this a reference to Jesus (see its page on "Christian").
The text in question is a historical text called "Chronicles", which the Greek historian Phlegon wrote around 140 A.D., but, over time, has become completely lost, as have most of his writings. Origen (185-254 A.D.) was a Christian scholar, who, in his written response to the pagan Celsus in 248 A.D., made reference to"Chronicles". Origen says, "Now Phlegon, in the thirteenth or fourteenth book, I think, of his Chronicles, not only ascribed to Jesus a knowledge of future events (although falling into confusion about some things which refer to Peter, as if they referred to Jesus), but also testified that the result corresponded to His predictions." (Origen, XIV) He later quotes a passage from Chronicles, saying, “Jesus, while alive was of no assistance to himself, but that he arose after death, and exhibited the marks of his punishment, and showed how his hands had been pierced by nails.” (Origen, LIX).
Is there any reason to believe that Origen was fabricating these bits, putting words into Phlegon's texts that weren't really there? It's unlikely. Though "Chronicles" is lost now, it wasn't at the time, having been only about a century old. Had Origen been lying about what Phlegon wrote, it would have quite easy for his audience to have found out. Also, Origen was a very respected teacher and philosopher, and has not shown any signs of such dishonesty in his writings. There are also things in those two references which would have been very odd for Origen to have made up, noting that Phlegon had confused Peter and Jesus at times, and saying that Jesus was "of no assistance to himself" while alive.
Tacitus was a Roman historian who wrote about many of the events of the 1st century. Sadly, his writings covering the years of Jesus' ministry have been lost to time, so we do not know if he covered those events. However, regarding the trouble between Nero and the Christians around 65 A.D., Tacitus wrote this:
But not all the relief that could come from man, not all the bounties that the prince could bestow, nor all the atonements which could be presented to the gods, availed to relieve Nero from the infamy of being believed to have ordered the conflagration, the fire of Rome. Hence to suppress the rumor, he falsely charged with the guilt, and punished Christians, who were hated for their enormities. Christus, the founder of the name, was put to death by Pontius Pilate, procurator of Judea in the reign of Tiberius: but the pernicious superstition, repressed for a time broke out again, not only through Judea, where the mischief originated, but through the city of Rome also, where all things hideous and shameful from every part of the world find their center 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.
While some critics desperately try to write this off as a Christian forgery, the evidence is strongly against it. This passage appears in all versions of Tacitus' writings, even the earliest existing ones. Also, the tone of this is quite anti-Christian, making it incredibly unlikely to be the work of Christians. There is no evidence of it being a forgery, and one never simply assumes that something is a forgery unless there is evidence to support it. All evidence says that Tacitus wrote this in the early 2nd century.
Antiquities 20.9.1 But the younger Ananus who, as we said, received the high priesthood, was of a bold disposition and exceptionally daring; he followed the party of the Sadducees, who are severe in judgment above all the Jews, as we have already shown. As therefore Ananus was of such a disposition, he thought he had now a good opportunity, as Festus was now dead, and Albinus was still on the road; so he assembled a council of judges, and brought before it the brother of Jesus the so-called Christ, whose name was James, together with some others, and having accused them as law-breakers, he delivered them over to be stoned.
It's obvious that whoever wrote this passage was not a Christian. No Christian would refer to Jesus as 'the so-called Christ', nor would they add a chapter about Jesus and only give Him a brief mention. Jesus is only in this passage because it's about His brother, James. It makes no claim of Jesus' divinity, nor does it really attach any importance to Him. This is clearly part of the original text, not a Christian addition.
I've seen some skeptics who argue that the "Jesus" mentioned here is actually Jesus ben Damneus (Jesus, son of Damneus), a high priest mentioned later in this chapter. They either argue that the "Christ" mention was an interpolation, or that Josephus would consider any high priest to be a "Christ". There are several problems with this idea. The first is that there is no evidence that "Christ" was an interpolation (and no scholars simply assumes an interpolation to make the passage fit with their theory), nor did Josephus ever call any high priest a "Christ" elsewhere in his writings (or anyone, for that matter). Also, Jesus ben Damneus was not a high priest at the time of James' trial, but became one at the time of his later mention, so even if Josephus considered any high priest a "Christ", he wouldn't have called ben Damneus one at that point. And perhaps most telling, whenever Josephus told us of a character's parentage, he always did so the first time the character was mentioned, never in a subsequent reference. What this means is that when Josephus later mentioned "Jesus ben Damneus", this is clearly the first time this character is mentioned. If "Jesus the so-called Christ" was Jesus ben Damneus, Josephus would have referred to him as "Jesus ben Damneus, the so-called Christ" and then later simply called him Jesus. Therefore, Jesus ben Damneus is not the same person as "Jesus the so-called Christ", who was mentioned earlier.
Another response I've seen is that the fact that the Antiquities 18 reference was interpolated automatically calls the Antiquities 20 reference into question. If a Christian interpolated one passage, why wouldn't he interpolate the other? There are two problems with this. One is that most scholars agree that while the Antiquities 18 reference was altered, Josephus was probably writing something about Jesus. All the interpolater did was make the wording speak more positively of Jesus. If the same interpolator altered the Antiquities 20 passage, why wouldn't he have done the same? Wouldn't he have at least called Jesus "the Christ" instead of "the so-called Christ"? The other problem is that we know that the Antiquities 20 passage was part of Josephus' text before the Antiquities 18 interpolation happened. The Antiquities 18 interpolation is believed to have occurred around the beginning of the 4th century, probably by Eusebius (who lived from 263-339 AD). But the Antiquities 20 passage is referenced twice by Origen, who lived from 185 to 254 A.D. We know this was prior to the interpolation, since Origen acknowledged that Josephus wasn't a Christian, and Origen only referenced the latter passage.
Pontius Pilate, the Roman governor of the region, washed his hands in public and said "in this man I find no wrong". It was a ceremonial way of saying not guilty.
There is no record because he did not exist. There was no Jesus of Bethlehem, Period.