基督教初期世俗文獻佐證

早在18世紀，英國政治家Viscount Bolingbroke 就暗指耶穌可能從來沒有存在過。1791年 Volney在他的名著“帝國的廢墟”(Ruins of Empire) 中提出同樣的問題。 德國史學家 Ferdinand Christian 把耶穌描繪成神話虛構的人物。
筆者在此文中無意撰寫一篇護教文， 只想列出非基督徒著述關於基督教的資料。. 對於有關書籍作者的資料， 除非另有註明， 則一律引自《不列顛百科全書國際中文版》(中國大百科全書出版社)。 茲將所摘取資料列下∶
(1) 約瑟夫斯 Josephus， Flavius (公元37/38 – 約公元100)。 原名Joseph Ben Matthias， 猶太教士， 學者和歷史學家。 出生於耶路撒冷一個高級教士家庭， 成為法利赛人的一員， 出使羅馬時對羅馬的文化和軍事力量留下深刻的印象。 公元 66 – 公元70年， 猶太人反羅馬人起義中， 他終於加入羅馬一方。 他在韋斯巴蘭， 提圖斯和圖密善等皇帝的官廷， 都受到歡迎，. 寫了頗有價值的歷史著作。. 他的 《猶太戰爭史》 (公元79年), 對公元66 – 70年的大起義作了詳盡敘述， 對羅馬軍隊的戰術及戰略着墨甚多。. 《上古猶太史》 (公元93年)是他最偉大的著作， 追述了猶太教的歷史， 從猶太人的起源一直記錄到起義。 在 《對抗阿皮翁》 一書中， 他為保護猶太教而攻擊希臘文化。
在約瑟夫的 《 猶太古史》， 本文採用的是《約瑟夫著作精選》(北
京大學出版社)的資料。 在其文中， 有這樣的一段話∶
此時有一位智者，名叫耶穌。 他有佳美 行為， 並因自己的德行
而著稱。 在猶太人及其他民族中， 有許多人跟從耶穌， 做了他
的門徒。. 彼拉多將他定罪， 並把他釘死在十字架上。然而，那
些已經成為耶穌門徒的人， 並沒有因此而背棄自己門徒的身
份。他們宣稱說， 耶穌被釘死在十字架上的第三天向他們顯
現， 耶穌已經復活了。因此， 耶穌可能就是那位彌賽亞， 眾先
知已經就他做出了奇妙的預言。 而且那些因耶穌基督而得名的
基督徒們， 迄今為此，仍然還沒有消失。.此書譯者註角如下∶
這一記載是約瑟夫著作中最為著名的內容， 也是最有爭議
的內容. 《 猶太古史》18:63的標準文本如下∶
關於活在這一時代的耶穌， 他乃是一位智者 --- 假如確實
要將他稱為人的話。 因為他行了許多超乎尋常的事， 並
且他是那些凡樂意接受真理之人的教師。 他贏得了許多
猶太人及希臘人的尊重。 他是那位彌賽亞。 當他被我們
中間的重要人物控告並被彼拉多定罪釘死在十字架上
後， 從前熱愛他的人之所以沒有止息他的愛， 乃是因為

他在第三天復活之後向他們顯現， 因為神的先知已對這
些事及有關他的無事做了預言。 那些因他而得名的基督
徒， 直到現在還仍未消 失.。
盡管這段文字用詞是如此清晰， 正如優西比烏所寫的一樣(公元324
年)，. 但是學者們卻長期懷疑這是經基督徒篡改的赝品，
因為約瑟夫不可能相信耶穌是那位彌賽亞， 或者是相信他的復活而仍
是一位非基督徒的猶太人，但他確是這樣。 在1972年， 耶路撒冷希
伯來大學的斯庫羅摩潘恩(Shome Pines)教授， 宣佈他發現了一份10
世紀的莫爾凱特(Melkite)的歷史學家亞迦毗烏(Agapius)的阿拉伯文抄
本。 在這一抄本中， 約瑟夫的這段記載 乃是用一種適用於猶太人的
方式表述的。. 這段文字洽洽是與前面學者們的意見相呼應，即對約
瑟夫原來記載的內容作了修改， 變為上述這段文字的樣子。 然而，
最終的評判並非轉掌握在亞迦比毗烏的手中。 潘恩跟據這些充分的理
由， 得出這段文字確實存在於約瑟夫的記載之中。
我們來看另一英譯本 --- Josephus The Complete Work (Thomas
Nelson Publishers)∶
Now, there was about this time Jesus, a wise men, if it be lawfull to call him a man, for he was a doer of wonderful works --- a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was the Christ; and Pilate, at the suggestion of the principal men among at us, had condemned him to the cross, those that loved him at the first did not forsake him, for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him; and the tribes of Christian, so name from him, are not extinct at this day.
據《重審耶穌》(海天書樓)， Edwin M. Yamachi 博士的看法∶
關於此事， 學術
界經歷過三個浪潮∶: (一)初期基督徒認為這應該是對耶穌和他的復活一個奇妙且完全可靠的証明。 (二) 18世紀歐洲啟矇蒙運動的時代， 整段文字至少為某些學者所懷疑。 (三)在猶太和基督徒學者之間有個共識， 那段文字， 整個說來是可靠的， 雖然可能有些後來插入的文字。例如， 文章第一句 寫道∶ “大約在這個時候， 出現了一位耶穌， 一個明智的人 ”。 基督徒應該不會稱耶穌為 “一個明智的人 ”， 所以這句話應是約瑟夫所寫的。 但下一句話， “如果你真能說他是人的話“暗示耶穌不只是人而已， 應是加插的文字。 文章繼續寫道∶ “應為他施行了使人驚訝的事， 並教導接受真理的人， 且贏得了猶太人和希臘人的心“，這似乎與約瑟夫在別的地方用字彙十分符合，故是出自他的手筆。 接著談到耶穌的受審和被釘， 過後們徒仍然愛他， 這也是真的。 不過接下去的一句話∶: “祂在死後第三天復活， 向他們顯現， 正如先知預言祂的復活， 以及許許多多有關祂的神蹟奇事 “， 應是加插的一句。最後一句話， 即“那些因他而得名的基督徒， 直到現在還仍未消失“， 也應是約瑟夫所寫的。
總結是約瑟夫的大意是∶: 耶穌是一個有智慧的宗教領袖， 並有好多跟隨者，盡管他被彼拉多在某些猶太人領袖的慫恿下釘死于十字架上， 以刪掉插入的詞句 文句就能一氣咳呵成 ∶
這時出現了一位名叫耶穌的智者，他行了很多奇事， 又是喜歡追求真理之人的導師。 他吸引了很多猶太人和外邦人來跟從他。 但彼拉多聽信我們一些領袖的建議而把他釘十字架。 那些由一開始便愛他的人，並沒有離棄他。那群以他的名字自居的基督徒黨派，至今還沒有絕跡。
除此之外，約瑟夫也在 《猶太古史》 中提到耶穌的兄弟雅各， 其文如下∶
因為品行如此， 小亞拿認為 ，現在非斯都死了， 而阿爾比諾
又正在路上， 這對他來說真是一合適的機會。 於是小亞拿
便召集最高議會的審判官開會， 將稱為基督的耶穌的兄弟雅各及其他人帶到他們面前。 小亞拿指控他們違反了律法 ，並命令將他們交付給人用石頭打死。
“將稱為基督的” 指的是耶穌， 同時也暗示出約瑟夫不相信耶穌為基
督。 因 此，此段話應是約瑟夫所寫的。 如果他相信耶穌的話， 他大可寫 “將那耶穌
基督的兄弟雅各“
(2) 塔西陀 Tacitus ( 公元56? – 120?)， 拉丁語為Publius Cornelius Tacitus。 羅馬演說家和高級官員， 學習過修辭學， 從一個低級的地方行政官員開始其政途， 最終成為亞洲總督， 當時最高的省及行政長官(112 – 113年)。 公元98年， 他寫了 《阿格里科拉傳》 和 《日耳曼尼亞志》。 前者是一本記錄他的岳父 不列顛總督事跡的傳記， 後者描寫的則是萊茵河上的羅馬邊境的居民。 他關於羅馬歷史的著作， 包括描寫帝國自公元69 – 96年間的《歷史》和後來寫成的描寫帝國自公元14 – 18年間羅馬帝國的 《編年史》。 後者有力地評價分析了他在 《歷史》 一書中所描述的羅馬政治自由的衰落。 兩部書都僅有部份尚存。 塔西陀或許是最偉大的歷史學家和最偉大的以拉丁文寫作的散文家之一。
在《編年史》(台灣商務印書館股份有限公司)15∶44如此說∶
以上就是在人謀慮所及的範圍內所作的預防措施， 繼而又設法採取
平息神怒的措施。 於是人們便向比拉預言請示， 根據預言書的指 示 ，對武爾卡努斯 ，凯列司和普洛西爾皮娜舉行公開的祈禱。 優諾也受到已婚的主婦們的慰解。地點起初是在卡披托島姆神殿， 後來是在離羅馬最近的一個沿海地點。 在那里人們把海水汲上來， 用於噴灑神願和女神的神像。 所有有夫之婦都要參加禮宴和整夜不眠， 但不居是人為措施 ，不拘是皇帝的慷慨增賜， 還是各種平息神的措施， 都不能使傳到外面去的醜聞平息下去， 更不能使人們不相信這次大火是故 意放起來的。因此尼祿為了闢謠， 便找一類人作替身的罪犯， 用各種殘 酷之極的手段懲罰他們。 這些人都因作惡多端而受到憎惡， 群眾則把這些人稱為基督徒。 他們的創始人基督， 在提貝里烏斯當政時期便被皇帝的代理官彭提烏斯彼拉图斯處死了。 這種有害的迷信雖一時受到抑制， 但是不僅是在猶太 即這一災害的發源地， 而且在首都本城(世界上所有可怕的或可恥的事情都集中在這里， 並且十分猖獗)，再度流行起來。起初 尼祿把那些自己承認為基督徒的人都逮捕起來， 繼而跟據他們的揭發， 又有大量的人被判了罪。 這與其說是因為他們放火， 不如説是由於他們對人類的憎恨。 他們在臨死時還遭到先訕笑。 他們被披上了野兽的皮，然後被狗撕裂而死， 或是他們被釘上十字架。在天黑一 候就被點着，當作黑夜照明的鐙火。 尼祿把自己的花園提供出來作為遊覽之所。 他還在他的竸技場舉行比賽， 他自己則穿著驭者的服裝，混在人群里或是站在他的馬車上。 儘管基督徒的罪行完全當得起這種殘酷的懲罰， 但他們依舊引起人們的憐憫， 因為他們覺得他們不是為着國家的利益 而是犧牲於一個人的残暴手段之下的。
(3) Lucian of Samosata 撒摩撒他的路迦諾 (約公元130 – 180後)。 希臘語作Lucianos，. 拉丁語Lucianes。 古希臘修辭專家， 小冊子作家和讽刺作家。 年輕時在小亞細亞西部旅行期間接受希臘文化教育， 後來成為一個受歡迎的演說家， 之後轉上寫作。 他的作品充滿辛辣讽刺的智慧， 對當時的文學， 哲學和智識分子階層的虛偽和愚蠢作了巧妙而深刻的批判。 在 《卡隆》，《 冥間對話》，《 真時歷史》 和 《尼格里努斯》等作品里， 他對人類的幾乎每個方面都作了諷刺。 他在文學評論方面最好的作品是 《怎樣寫歷史》。
關於他的資料 則摘自Lucian Selected Dialogues（Oxford University
Press Inc.,New York）。
在其中一篇題為The Death of Peregrinus， 他如此寫到∶
That was when he learnt the remarkable wisdom of the Christian, by
getting to know their priests and scribes in Palestine, And –
naturally – in a short time he made them look like children, being
himself prophet, fraternity-leader, convener of synagogues, all in one
person. Some of their books he interpreted and expounded, and many
he wrote himself; they honored him as a god, employed him as a
lawgiver, and entitled him a protector, though naturally coming after
him whom they still worship --- the man who was crucified in
Palestine for introducing this new cult into the world.
Then to be sure Proteus was arrested for his activity and put in prison,
and this in itself won him no little reputation for his subsequent
career, and the miracle-working and thirst for renown that possessed
him. Well, the Christian regarded his imprisonment as a disaster and
did everything they could to rescue him. Then, when this proved
impossible, they showed every other form of care towards him, not
just casually but in real earnest. From early dawn you could see
elderly widows and orphan children waiting by the prison, while
officials of the Christian even bribed the guards and slept inside with
him. Again, elaborate meals were taken in, their sacred books were
read to him, and our excellent Peregrinus, which was still his name,
was called by the “the new Socrates”. Indeed, people arrived even
from the cities of Asia, sent by the Christians and paid for out of
their joy funds, in order to help, defend, and encourage the man. They
move with extraordinary swiftness when any such corporate action is
undertaken, and at a moment’s, notice they spend their all. Well, at
that time too they sent a lot of money to Peregrinus on the occasion
of his imprisonment, fromwhich he derived no small income. The
book fools have persuaded themselves above all that they are
immortal and will live forever, from which it follows that they
despise death and many of them willingly undergo imprisonment.
Moreover, their first lawgiver taught them that they are all brothers of
one another, when once they have sinned by denying the Greek gods,
and by worshipping that crucified sophist himself and living
according to his laws. So they despise all things equally and regard
them as common property, accepting such teaching without any sort
of clear proof. Accordingly, if any quack or trickster, who can press
his advantage, comes among them, he can acquire great wealth in a
very short time by imposing on simple-minded people.
另一段則如此說到∶So he went forth a second time on his wanderings, being adequately funded by the Christians, and under their patronage he lived in clover. For a time he supported himself like that; but then he managed to transgress even one of their laws --- I think he was seen eating some food forbidden among them --- and as he was no longer accepted by them and in dire straits, he thought he’d better recant and demand his property back from the city. He submitted a formal request and expected he would recovered it by the emperor’s orders. But then the city made counter --- representations, and he lost his
claim and was told to stick to what he had once for all decided under
compulsion from nobody.
(4) Pliny the Younger (公元61/62 --- 113?)。 拉丁語作Gaius Plinius Caecilius Secundus。 古羅馬作家和行政官， 普林尼(老)的侄子。 曾當過律師並任公職， 包括執政官， 軍事首領和元老院的財務官。 他以9卷出版于公元100 --- 109年的私人信札集出名。 這種特別細心寫成的信札在當時是富人的一種風尚， 但普林尼將其演變為一種藝術形式。他的信札包括文學的， 社會的和民主的不同主題。 寫時都經過認真推敲， 詳細描繪了羅馬帝國全盛時期的社會與各人生活。
有關資料摘自The Letters of Pliny the Younger(Bibliobazaar)一書， 是
作者致函給他雅奴(Trajan)如下∶
It is my invariable rule, Sir, t o refer to you in all matters where I feel
doubtful; for who is more capable of removing my scruples, or
informing my ignorance. Having never been present at any trials
concerning those who profess Christianity. I am unacquainted not
only with the nature of their crimes, or the measure of their
punishment, but now far it is proper to enter into an examination
concerning them. Whether, therefore, any difference is usually made
with respect to ages, or no distinction is to be observed between the
young and the adult; whether repentance entitles them to a pardon; of
if a man has been once a Christian, it avail nothing to desist from his
error; whether the very profession of Christianity; unattended with
any criminal act, or only the crimes themselves inherent in the
profession are perishable; on all these point I am in great doubt. In
the meanwhile, the method I have observed towards those who have
been brought before me as Christians is this: I asked them whether
they were Christians; if they admitted it, I repeated the question
twice, and threatened them with punishment; if they persisted, I
ordered them to be at once punished; for I was persuade, whatever the
nature of their opinions might be, a contumacious and inflexible
obstinacy certainly deserved correction. There were others also
brought before me possessed with the same infatuation, but being
Roman citizens, I directed them to be sent to Rome. But this crime
spreading (as is usually the case) while it was actually under
prosecution, several instances of the same nature occurred. An
anonymous information was laid before me containing a charge
against several persons, who upon examination denied they were
Christians, or had ever been so. There repeated after me an
invocation to the gods, and offered religious rites with wine and
incense before your statue (which for that purpose I had
ordered to be brought together with those of the gods), and even
reviled the name of Christ.whereas there is no forcing, it is said,
those who are really Christians into any of these compliances: I
thought it proper, therefore, to discharge them. Some among these
who were accused by a witness in person at first confessed themselves
Christians, but immediately after denied it; the rest owned indeed
that they had been of that number formerly, but had now (same above
three, others more, and a few above twenty years ago) renounced that
error. They all worshipped your statue and the images of the gods,
uttering imprecations at the same time against the name of Christ.
They affirmed the whole of their guilt, or their error, was, that they
met on a stated day before it was light, and addressed a form of prayer
to Christ, as to a divinity, binding themselves by a solemn oath, not
for the purposes of any wicked design, but never to commit any fraud,
theft or adultery, never to falsify their word, nor deny a trust when
they should be called upon to deliver it up; after which it was their
custom to separate, and then reassemble, to eat in common a harmless
meal. From the custom, however, they desisted after the publication of
my edict, by which, according to your commands, I forbade the
meeting of any assemblies. After receiving this account, I judge it so
much the more necessary to endeavor to extort the real truth, by
putting two female slave to the torture, who were said to officiate’ in
their religious rites; but all I could discover was evidence of an absurd
and extravagant superstition, I deemed it expedient, therefore to
adjourn all further proceedings, in order to consult you. For it appears
to be a matter highly deserving your consideration, more especially as
great numbers must be involved in the danger of these prosecution,
which have already extended, and are still likely to extend, to persons
of all ranks and ages, and even of box sexes. In fear, this contagious
superstition is not confined to the cities only, but has spread its
infection among the neighbouring villages and country. Nevetheless, it
still seems possible to retrain it progress. The temples, at least, which
were once almost deserted, begin now to be frequented; and the sacred
rites, after a long intermission, are again revived; while there is a
general demand for the victims, which till lately found very few
purchasers. From all this it is easy to conjecture what numbers might
be reclaimed if a general pardon were granted to these who shall
repent of their error.
他雅奴 (Trajan) 的回涵則如下:
You have adopted the right course, my dearest Secundtis, in
investigating the charges against the Christians who were brought
before you. It is not possible to lay down any general rule for all such
cases. Do not go out of your way to look for them, if indeed they
should brought before you, and the crime is proved, they must be
punished; with the restriction, however, that were the party denies he is
a Christian, and shall make it evident that he is not, by invoking our
gods, let him (notwithstanding any former suspicion) be pardoned upon
his repentance. Anonymous information ought not to be received in any
sort of prosecution. It is introducing a very dangerous precedent, and is
quite foreign to the spirit or our age.

(5) 蘇埃托尼烏斯 Suetonius (69? --- 122年以後)。 拉丁語作Gaius Suetonius Tranquillus， 羅馬傳紀作家和文物收藏家。 出身騎士階層， 他的作品包括一部簡短的文學人物傳記 ，《名人論》， 現今人們所知有關古羅馬著名作家生平的情況幾乎全出自該書。 《 諸凱撒生平》 是他的另一部重要作品， 記錄了最初11位皇帝生活的流言傳聞， 生動描寫了羅馬社會生活和頹廢的領導人， 這些資料主宰了人們對該段歷史的看法 一直到現代通過非文學證據的考證才得已修正。
茲將The Twelve Caesars (Penguin Group)的資料下列∶
It now became illegal for non-citizens to adopt the names of Roman
families, and any who usurped the rights of Roman citizens were
executed on the slopes of the Esquiline Hill. Tiberius had transferred
the provinces of Achaia and Macedonia to his own jurisdiction;
Claudius restored them to the Senate. He deprived the Lycians of self-
governance to punish their love of savage vendettas, but restored that
of the Rhodians to express his pleasure at their recent moral
improvement. In granting the Trojans, as founders of the Roman race,
perpetual exemption from tribute, he supported his act by reading aloud
an ancient letter written in Greek to King Seleucus from the Senate and
People of Rome, with a promise of loyal friendship on condition that
Seleucus should ‘keep their Trojan kinsfolk free from all imposts’.
Because the Jews at Rome caused continuous disturbances at the
instigation of Chrestus, he expelled them from the city. When the
German envoys first visited the theatre, they were seated among the
common people, but, noticing the Parthian and Armenian envoys
seated with the Senators in the orchestra, went to join them – were they
not just as brave and nobly born? Claudius admired their simple
confidence and let them remain there. Augustus had been content to
prohibit any Roman citizen in Gaul from taking parting in the savage
and terrible Druidic cult; Claudius abolished it altogether. On the other
hand, he attempted to transfer the Eleusinian Mysteries from Athens to
Rome, and had the ruined temple of Venus on Mount Eryx in Sicily
restored at the expense of the public treasury. Whenever he concluded
a treaty with foreign rulers, he sacrificed a sow in the Forum, using the
ancient formula of the Fetial priest. Yet all these acts, and others like
them – indeed, one might say everything that Claudius did throughout
his reign – were dictated by his wives and freedmen: he practically
always obeyed their whims rather than his own judgement.
(6) Mara Bar-Serapion ,資料摘自Wilipedia.. A stoic philosopher from Syria, is by some believed to be the provider of one of the earliest non-Jewish, non-Christian references to Jesus. His letter, first edited in the nineteenth century by William Cureton, has been dated to sometime after 73 A.D., some 40 years after the crucifixion of Jesus. It could though have been written as late as in the third century. Writing from prison to encourage his son to pursue wisdom, he uses examples of Socrates, Pythagoras and a “wise king” who was executed by the Jews.
What advantage did the Athenians gain from putting Socrates to
death? Famine and plague came upon them as a judgment for their
crime. What advantage did the men of Samos gain from burning
Pythagoras? In a moment their land was covered with sand. What
advantage did Jews gain from executing their wise king? It was
just after that that their kingdom was abolished. God justly
avenged these three wise men: the Athenians died of hunger; the
Samians were overwhelmed by the sea; the Jews, ruined and
driven from their land, live in complete dispersion. But Socrates
did not die for good; he lived on in the teaching of Plato.
Pythagoras did not die for good; he lived on in the statue of Hera.
Nor did the wise king die for good; he lived on in the teaching
which he had given.
The British Museum preserves the text of this letter, which can be
interpreted as giving early evidence of a historical Jewish king fitting the
description of Jesus. Skeptics of Christianity, particularly to the historicity
of Jesus, argue that Bar-Serapion does not explicitly mention him by name
like Socrates and Pythagoras. In their estimation, this leaves doubt as to
the actual identity of this “wise king”. Historians and Christian apologists,
however, argue that the allusion to a “wise king”, specifically a Jew who
was Biblical references to Jesus as “King of the Jews” (Mt. 2:2; 27:11,
29,37; Mk. 15:2, 9, 12, 18, 26; Lk. 23:3, 37, 38, 51: Jn. 18:33, 36, 39: 19:3,
12, 14, 19, 21), as well as the chronology for the dates of the Crucifixion
(A.D.30), the subsequent destruction of Jerusalem (A.D. 70), and
immediate dispersion of the Jews, which are clearly mentioned by Bar-
Serapion.
(7) Babylonian Talmud (Evidence for Christianity; Nelson Reference & Electronic).
(a) The Crucifixion. In the Babylonian Talmud we read : “ It has been taught : On the eve of Passover they hanged Yeshu. And an announcer went out, in front of him, for forty days (saying): ‘He is going to be stoned, because he practiced sorcery and enticed and led Israel astray. Anyone who knows anything in his favor, let him come and plead in his behalf.’ But not having found anything in his favor, they hanged him on the eve of Passover” (Sanhedrin 43a; cf. t. Sanh. 10:11; y. Sanh. 7:12; Tg. Esther 7:9). Another version of this text says, “Yeshu the Nazarene.”
“Yeshu” translates through Greek to English as “Jesus”, and the
reference to him being a Nazarene makes the link to Jesus Christ even
stronger.
Moreover, the word “hanged” is another way of referring to crucifixion
(see Luke 23:39; Gal. 3:13). “The Talmud,” writes the Jewish scholar
Joseph Klausner, “speaks of hanging in place of crucifixion, since this
horrible Roman form of death was only known to Jewish scholars from
Roman trials, and not from the Jewish legal system. Even Paul the
Apostle (Gal. iii.23) expounds the passage ‘for a curse of
God is that which is hanged’ (Deut. xxi. 23) as applicable to Jesus”
(Klausner, JN,28).
Also the reference that this crucifixion occurred “ on the eve of
Passover “ agrees with John 19:14 (phrase also found in b. Sanh. 67a; y.
Sanh. 7:16).
Therefore, this text clearly affirms the historicity of Jesus and His death.
It also affirms that the Jewish authorities were involved in the
sentencing, but it tries to justify their actions. In a backhanded way it
even attests to Jesus’ miracles(see also b. Sanh. 107b; t. Sabb. 11:15; b.
Sabb. 104b.; b. Sota 47a), but it attempts to explain them away as the
work of a sorcerer or magician, a response mentioned by the Gospel
writes (Mark 3:22; Matt. 9:34; 12:24) (Klausner, JN, 23).
Following this Jewish text appears a comment by the late third-century
Ammora, ‘Ulla, which states: “Would you believe that any defense
would have been so zealously sought for him? He was a deceiver, and
the All-merciful says: ‘You shall not spare him, neither shall you
conceal him.’ It was different with Jesus, for he was near to the
kingship .” This phrase --- “near to the kingship” --- may refer to Jesus’
genealogical descent from Israel’s King David, or it may denote Pilate’s
washing his hands before turning Jesus over to scourging and
crucifixion. (b) Jesus and His Disciples. In a later Talmudic passage on Jesus’
crucifixion comes a passage that asserts that “Yeshu had five
disciples –-- Mattai, Nakkai, Netzer, Buni, and Todah” (b. Sanh. 107b).
While “Mattai” may be a reference to Matthew, no one is sure that the
other names can be identified in the Gospel accounts. The claim that
Jesus had five disciples “could be explained by the fact that other
teachers in the Talmud, viz. Yohanan ben Zakkai and Akiba, are also
described as having five disciples or students” (McDowell/Wilson,
HWAU, 65). At any rate, one thing is sure: this text makes it clear that
the Jewish tradition accepts the fact that the rabbi Jesus did have
followers.
(c) Virgin Born? In the Talmud, the titles “Ben Pandera (or ‘Ben Pantere’)”
and “Jeshu ben Pandera” are used of Jesus. Many scholars say pandera
is a play on words, a travesty on the Greek word for virgin, which is
parthenos. The Jewish scholar Joseph Klausner says, “The Jews
constantly heard that the Christians (the majority of whom spoke Greek
from the earliest times) called Jesus by the name ‘Son of the
Virgin,’……and so, in mockery, they called him Ben ha-Pantera, i.e.,
‘son of the leopard’” (Klausner, JN, 23).
In another passage, the Babylonian Talmud states, “R. Shimeon ben
Azzai said [concerning Jesus]: ‘I found a genealogical roll in Jerusalem
wherein was recorded, Such-an-one is a bastard of an adulteress’” (b.
Yebamoth 49a; m. Yebam. 4:13). In yet another passage we find, “His
mother was Miriam, a women’s hairdresser. As they say…..’this one
strayed from her husband’” (b. Sabb. 104b). In still another passage we
are told that Mary, “who was the descendant of princes and governors,
played the harlot with carpenters” (b. Sanh. 106a). This passage is, of
course, an attempted explanation for the Christian confession of Jesus’
virgin birth (see also b.Sabb.104b). “Princes and governors” may refer
to some of the names in Luke’s genealogy, which some of the church
fathers assigned as Mary’s ancestors back to King David (cf.
“Jesus…was near to kingship” in b. Sanh. 43a). The allusion to
“carpenters” is an obvious reference to Joseph (see also b. Sabb. 104b).
The argument goes like this: If Joseph was not Jesus’ father, then Mary
was impregnated by another man; therefore she was an adulteress and
Jesus was an illegitimate son. The New Testament records that the
scribes and Pharisees indirectly leveled this charge at Jesus (John 8:41).
Although the New Testament affirms that this charge is baseless, the
accusation does confirm that the Christian account of Jesus’ miraculous
birth was an early claim of the church that required a response. And
notice, the response did not include a denial of Jesus’ existence --- only
a different interpretation of His conception. As Klausner observes,
“Current editions of the Mishnah add: ‘To support the words of R.
Yehoshua’ (who, in the same Mishnah, says: What is a bastard?
Everyone whose parents are liable to death by the Beth Din). That Jesus
is here referred to seems to be beyond doubt” (Klausner, JN, 35).
(8) 有一點令筆者無法理解。 有一位作者名為Hendrik Willem Van Loon
(1882 – 1944)， 寫了一本書， 名為The Story of Mankind。 書中一篇 The Story of Joshua of Nazareth, whom the Greeks called Jesus, 如此寫道 (下文摘自 Electronic Text Center, University of Virginia Library):
In the autumn of the year of the city 783 (which would be 62 A.D., in our way of counting time) Ǽsculapius Cultellus, a Roman physician, wrote to his nephew who was with the army in Syria as follows:
My dear Nephew,
A few days ago I was called in to prescribe for a sick man named
Paul. He appeared to be a Roman citizen of Jewish parentage,
well educated and of agreeable manners. I had been told that he
was here in connection with a law-suit, an appeal from one of our
provincial courts, Caesarea or some such place in the eastern
Mediterranean. He had been described to me as a “wild and
violent” fellow who had been making speeches against the
People and against the Law. I found him very intelligent and of
great honesty.
A friend of mine who used to be with the army in Asia Minor
tells me that he heard something about him in Ephesus where he
was preaching sermons about a strange new God. I asked my
patient if this were true and whether he had told the people to
rebel against the will of our beloved Emperor. Paul answered me
that the Kingdom of which he had spoken was not of this world
and he added many strange utterance which I did not understand,
but which were probably due to his fever.
His personality made a great impression upon me and I was sorry
to hear that he was killed on the Ostian Road a few days ago.
Therefore I am writing this letter to you. When next you visit
Jerusalem, I want you to find out something about my friend Paul
and the strange Jewish prophet, who seems to have been his
teacher. Our slaves are getting much excited about this so-called
Messiah, and a few of them , who openly talked of the new
kingdom (whatever that means) have been crucified. I would like
to know the truth about all these rumours and I am
Your devoted Uncle,
Ǽsculapius Cultellus.
Six weeks later, Gladius Ensa, the nephew, a captain of the VII Gallic
Infantry, answered as follows:
My dear Uncle, I received your letter and I have obeyed your
instructions.Two weeks ago our brigade was sent to Jerusalem.
There have been several revolutions during the last century and
there is not much left of the old city. We have been here now for a
month and tomorrow we shall continue our march to Petra, where
there has been trouble with some of the Arab tribes.
I shall use this evening to answer your questions, but pray do not
expect a detailed report.
I have talked with most of the older men in this city but few have
been able to give me any definite information. A few days ago a
pedler came to the camp. I bought some of his olives and I asked
him whether he had ever heard of the famous Messiah who was
killed when he was young. He said that he remembered it very
clearly, because his father had taken him to Golgotha (a hill just
outside the city) to see the execution, and to show him what became
of the enemies of the laws of the people of Judea. He gave me
the address of one Joseph, who had been a personal friend of the
Messiah and told me that I had better go and see him if I wanted to
know more. This morning I went to call on Joseph. He was quite an
old man. He had been a fisherman on one of the fresh-water lakes.
His memory was clear, and from him at last I got a fairly definite
account of what had happened during the troublesome days before I
was born.
Tiberius, our great and glorious emperor, was on the throne, and an officer
of the name of Pontius Pilatus was governor of Judea and Samaria. Joseph
knew little about this Pilatus. He seemed to have been an honest enough
official who left a decent reputation as procurator of the province. In the
year 755 or 756 (Joseph had forgotten when) Pilatus was called to
Jerusalem on account of a riot. A certain young man (the son of a carpenter
of Nazareth) was said to be planning a revolution against the Roman
government. Strangely enough our own intelligence officers, who are
usually well informed, appear to have heard nothing about it, and when they
investigated the matter they reported that the carpenter was an excellent
citizen and that there was no reason to proceed against him. But the old-
fashioned leaders of the Jewish faith, according to Joseph, were much upset.
They greatly disliked his popularity with the masses of the poorer Hebrews.
The “Nazarene” (so they told Pilatus) had publicly claimed that a Greek or
a Roman or even a Philistine, who tried to live a decent and honourable life,
was quite as good as a Jew who spent his days studying the ancient laws of
Moses. Pilatus does not seemed to have been impressed by this argument,
but when the crowds around the temple threatened to lynch Jesus, and kill
all his followers, he decided to take the carpenter into custody to save his
life.
He does not appear to have understood the real nature of the quarrel.
Whenever he asked the Jewish priests to explain their grievances, they
shouted “heresy” and “treason” and got terribly excited. Finally, so Joseph
told me, Pilatus sent for Joshua (that was the name of the Nazarene, but the
Greeks who live in this part of the world always refer to him as Jesus) to
examine him personally. He talked to him for several hours. He asked him
about the “dangerous doctrines” which he was said to have preached on the
shores of the sea of Galilee. But Jesus answered that he never referred to
politics. He was not so much interested in the bodies of men as in Man’s
soul. He wanted all people to regard their neighbours as their brothers and
to love one single God, who was the father of all living beings.
Pilatus, who seems to have been well versed in the doctrines of the Stoics
and the other Greek philosophers, does not appear to have discovered
anything seditious in the talk of Jesus. According to my informant he made
another attempt to save the life of the kindly prophet. He kept putting the
execution off. Meanwhile the Jewish people, lashed into fury by their
priests, got frantic with rage. There had been many riots in Jerusalem before
this and there were only a few Roman soldiers within calling distance.
Reports were being sent to the Roman authorities in Caesarea that Pilatus
had “fallen a victim to the teachings of the Nazarene.” Petitions were being
circulated all through the city to have Pilatus recalled, because he was an
enemy of foreign subjects. To save the country from civil war, Pilatus
finally sacrificed his prisoner, Joshua, who behaved with great dignity and
who forgave all those who hated him. He was crucified amidst the howls
and the laughter of the Jerusalem mob.
That is what Joseph told me, with tears running down his old cheeks. I gave
him a gold piece when I left him, but he refused it and asked me to hand it
to one poorer than himself. I also asked him a few questions about your
friend Paul. He had known him slightly. He seems to have been a tent
maker who gave up his profession that he might preach the words of a
loving and forgiving God, who was so very different from that Jehovah of
whom the Jewish priests are telling us all the time. Afterwards, Paul
appears to have travelled much in Asia Minor and in Greece, telling the
slaves that they were all children of one loving Father and that happiness
awaits all, both rich and poor, who have tried to live honest lives and have
done good to those who were suffering and miserable.
I hope that I have answered your questions to your satisfaction. The whole
story seems very harmless to me as far as the safety of the state is
concerned. But then, we Roman never have been able to understand the
people of this province. I am sorry that they have killed your friend Paul. I
wish that I were at home again, and I am, as ever,
Your dutiful nephew,
GLADIUS ENSA.
如果上述一文屬真， 那可是一個有力的証明。 但筆者查考了4本護教學的書，即:
(a) Holman Quick Source Guide To Christian Apologetiices (Holman Reference, Nashville, Tennessee)；
(b) Charts of Apologetics and Christian Evidend (Zondervan)；
(c) Evidence for Christianity (Nelson Reference & Electronic) and
(d) 新鐵証待判 (福音証主恊會)，
全都沒有此紀錄。 如讀書有這方面的資料， 希望能和筆者分享。 　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　(9) 最後還有關於非基督徒留下來的文章如下∶
(a) 本丟彼拉多夫人寄法勒維亞的一封信
(b) 比拉多向該撒提庇留奏明處死耶穌的事
(c) 迦瑪列給猶太人高等參議院的報告書
(d) 麥勒柯爾給猶太高等參議院的報告書
(e) 大祭司該亞法向猶太高等參議院遞交處死耶穌的申辯書記
(f) 大祭司該亞法的第二封申辯護書
(g) 希律遞交羅馬國議院的辯護書
(h) 希律安提帕特向羅馬國議院辯護他在伯利恆城所作的事
(i) 希律安提帕特向羅馬國議院辯護他殺害施洗約翰的事
　如讀者要進一步暸解這些書信， 可參考 《新約聖經流傳史略》 (拾珍出版
社)和《新約聖經六合一譯本 》(拾珍出版社)。