Actually it will not stand in any type of legal proceeding.
According to the Christian church, the four Gospels were written by the apostles and/or those under the direction of the apostles of Jesus. That means that they were written under direction of eyewitnesses of the actual events.
Such an utterance would have been meaningless in Palestine, where only men could obtain divorce.
"Now it came about in those days that a decree went out from Caesar Augustus, that a census be taken of all the inhabited earth. 2This was the first census taken while Quirinius was governor of Syria." Also, see Luke 3:1-2, "Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, 2in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness." We clearly see numerous historical statements that have been verified through archaeology. This is precise record keeping, not extravagant additions. In fact, "Sir William Ramsey has shown that in making reference to 32 countries, 54 cities, and 9 islands he made no mistakes!"1 Sir William Ramsey (1851-1939) was a classical scholar and archaeologist. He taught at Oxford England, Aberdeen. He authored several scholarly books dealing with archaeology and had a major influence upon it as a science.
Nevertheless, there are many verifiable things found in the gospel accounts.
Herod, king of Judea, (Matt. 14:1; Luke 1:5).
Herodias, the wife of Herod's brother Philip, (Matt. 14:3).
Pool of Bethesda, (John 5:115).
Pool of Siloam, (John 9:7).
They Should Have Noticed
John E. Remsburg, in his classic book The Christ: A Critical Review and Analysis of the Evidence of His Existence (The Truth Seeker Company, NY, no date, pp. 24-25), lists the following writers who lived during the time, or within a century after the time, that Jesus is supposed to have lived:
Justus of Tiberius
Hermogones Silius Italicus
Appion of Alexandria
Theon of Smyrna
According to Remsburg, "Enough of the writings of the authors named in the foregoing list remains to form a library. Yet in this mass of Jewish and Pagan literature, aside from two forged passages in the works of a Jewish author, and two disputed passages in the works of Roman writers, there is to be found no mention of Jesus Christ." Nor, we may add, do any of these authors make note of the Disciples or Apostles - increasing the embarrassment from the silence of history concerning the foundation of Christianity.
JOSEPHUS: (37-101 A.D.)
Josephus was born in Jerusalem only four years after Jesus' crucifixion. He was an eyewitness to much of what he recorded in the first century A.D.
Josephus mentions many events and people from the Gospels. Josephus was an Orthodox Jew who was commissioned by the Romans to write a history of the Jewish people and Rome up until that point.
Mentions Jesus: Antiquities, Book 18, ch. 3, par. 3.
The story of Jesus is intrusive in Josephus' narrative and can be seen to be an interpolation even in an English translation of the Greek text. Right after the wondrous passage quoted above, Josephus goes on to say, "About the same time also another sad calamity put the Jews into disorder..." Josephus had previously been talking about awful things Pilate had done to the Jews in general, and one can easily understand why an interpolator would have chosen this particular spot. But his ineptitude in not changing the wording of the bordering text left a "literary seam" (what rhetoricians might term aporia) that sticks out like a pimpled nose.
Mentions James, the half-brother of Jesus: Antiquities, Book 20, ch. 19.
TACITUS: (55-117 A.D.)
Cornelius Tactitus is regarded as the greatest historian of ancient Rome. Writing on the reign of Nero, Tacitus alludes to the death of Christ and to the existence of Christians in Rome.
^ During the life of Jesus? None.
Josephus Flavius, a Jewish historian, mentions Jesus in Antiquities of the Jews (it was easter who first mentioned this to me in an older thread). However, Jesus was supposedly crucified in 30 CE. Josephus was born in 37 CE, and he wrote Antiquities in 93 CE, so again, his information could only serve as hearsay.
Nope. Josephus was referring to James (Jacob in Gree or Hebrew, a very common name) the Just, born with the title "brother of the Lord." It was the early Christian copyists who changed it to "the brother of Jesus who was called the Christ".
"The Talmud is a record of rabbinic discussions on Jewish law, Jewish ethics, customs, legends and stories, which Jewish tradition considers authoritative. It is a fundamental source of legislation, customs, case histories and moral exhortations."
"On the eve of the Passover Yeshu was hanged. For forty days before the execution took place, a herald went forth and cried, 'He is going forth to be stoned because he has practiced sorcery and enticed Israel to apostasy. Any one who can say anything in his favor, let him come forward and plead on his behalf.' But since nothing was brought forward in his favor he was hanged on the eve of the Passover!"
They could've easily said that Jesus did not exist and branded these people calling them Christians as nut cases.
Bah, st.anger I thought you were going to back me up here.
All the information that Josephus has about Jesus, like the rest of the "ancient" writers in the web page, is hearsay.
however, i will cheer you on. go go go! ra ra ra! decoy! decoy! decoy!
PLINY THE YOUNGER: (112 A.D.)
LUCIAN: (120-180 A.D.)
Thallus: (52 A.D.)
This event followed each of his deeds, and healings of body and soul, and knowledge of hidden things, and his resurrection from the dead, all sufficiently proven to the disciples before us and to his apostles: after the most dreadful darkness fell over the whole world, the rocks were torn apart by an earthquake and much of Judaea and the rest of the land was torn down. Thallus calls this darkness an eclipse of the sun in the third book of his Histories, without reason it seems to me. For....how are we to believe that an eclipse happened when the moon was diametrically opposite the sun?
One of the key pieces of "evidence" used to prove a 1st-century date for Thallus was actually innocently invented in the 18th century. The item in question is a supposed reference in Josephus to a Samaritan freedman of Tiberius, which places a man by the name of Thallus from Samaria, a region in the East (from where a historian of Syrian affairs might come), in a position which would produce historians in later years (Phlegon, a freedman of Hadrian, also wrote a chronicle), in a definite first-century date (Tiberius reigned from 14 AD to 37 AD). Too good to be true? Indeed. First of all, it has long been noticed that Josephus says nothing about this "freedman" composing any literary work, and thus it is already a leap to suppose it would be the same man. Thallus, as it turns out, is a common name, appearing regularly in inscriptions throughout antiquity.
But most importantly, the name does not in fact appear in any extant text of Josephus. The passage in question (Antiquities of the Jews 18.167) does not have the word THALLOS in any extant manuscript or translation, but ALLOS. The addition of the letter theta (TH) was conjectured by a scholar named Hudson in 1720, on the argument that ALLOS didn't make sense, and that Thallus was the attested name of an imperial freedman of Tiberius in inscriptions: in his own words, "I put 'Thallos' in place of 'allos' by conjecture, as he is attested to have been among the freedmen of Tiberius, going by the inscriptions of Gruter" (p. 810, translated from Hudson's Latin). But there is no good basis for this conjecture. First, the Greek actually does make sense without the added letter (it means "another"), and all extant early translations confirm this very reading. Second, an epitome of this passage does not give a name but instead the generic "someone," which suggests that no name was mentioned in the epitomizer's copy.
PHLEGON: (1st Century)
In fact, let it be so. Let the idea that this happened seize and carry away the multitude, and let the cosmic prodigy be counted as an eclipse of the sun according to its appearance. Phlegon reports that in the time of Tiberius Caesar, during the full moon, a full eclipse of the sun happened, from the sixth hour until the ninth. Clearly this is our eclipse! What is common about an earthquake, an eclipse, rocks torn apart, a rising of the dead, and such a huge cosmic movement? At the very least, over a long period, no conjunction this great is remembered. But it was a godsent darkness, because the Lord happened to suffer, and the Bible, in Daniel, supports that seventy spans of seven years would come together up to this time.
The sentence mentioning Phlegon is grammatically and logically out of place. In Greek, new sentences are marked by certain special words, usually left untranslated, such as MEN or DE or OUN, etc. The Phlegon sentence is not marked. That is like not leaving a period at the end of the preceding sentence. Also, Africanus has just finished attacking Thallus' idea of a solar eclipse, yet here cites Phlegon favorably, who calls it the same exact thing. Moreover, the flow of thought is broken by this sentence. Africanus has begun a rhetorical argument with the phrase "let it be so," which is otherwise interrupted by interjecting a historical note about Phlegon. Remove that sentence (and the added "Clearly this is our eclipse!") and we have a continuous stream of thought that makes more sense. The Phlegon sentence, for all of these reasons, does not belong here.
SUETONIUS: (69-140 A.D.)
history has already been blurred by inaccuracies. some statements are true, some are misleading. even records can be fabricated. those who would really want to cover the truth will do anything at any cost. everyone is led to go back to that great affirmation of truth - faith.