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The historical documents referring to Christ's life and work may be divided into three classes: pagan sources, Jewish sources, and Christian sources.历史文献提到基督的生活和工作可分为三个档次：异教来源，犹太人的来源和基督教的来源。 We shall study the three in succession.我们将研究这些三名在继承。
I. PAGAN SOURCES一异教来源
The non-Christian sources for the historical truth of the Gospels are both few and polluted by hatred and prejudice.非基督教的来源，为历史真相的福音，都是数及受污染的仇恨和偏见。 A number of reasons have been advanced for this condition of the pagan sources:一些原因已经预先为这一条件的异教来源：
The field of the Gospel history was remote Galilee;外地的福音历史是偏远加利利;
the Jews were noted as a superstitious race, if we believe Horace (Credat Judoeus Apella, I, Sat., v, 100);犹太人指出，作为一个迷信种族，如果我们相信贺拉斯（ credat judoeus apella ，我，周六，五， 100 ） ;
the God of the Jews was unknown and unintelligible to most pagans of that period;上帝的犹太人被不明和不知所云，以最异教徒的这一时期;
the Jews in whose midst Christianity had taken its origin were dispersed among, and hated by, all the pagan nations;犹太人在他们中间基督教采取了其产地分散，其中，并深恶痛绝的，所有异教徒的国家;
the Christian religion itself was often confounded with one of the many sects that had sprung up in Judaism, and which could not excite the interest of the pagan spectator.基督宗教本身往往是混淆了，与其中的许多支派了由软变硬，在犹太教，并不能激发兴趣的异教的旁观者。
It is at least certain that neither Jews nor Gentiles suspected in the least the paramount importance of the religion, the rise of which they witnessed among them.它至少可以肯定既不是犹太人，也不是外邦人涉嫌在至少一件头等大事，宗教的兴起，他们目睹了他们中间。 These considerations will account for the rarity and the asperity with which Christian events are mentioned by pagan authors.这些因素将会占为稀有和粗糙与基督教活动均提到异教作家。 But though Gentile writers do not give us any information about Christ and the early stages of Christianity which we do not possess in the Gospels, and though their statements are made with unconcealed hatred and contempt, still they unwittingly prove the historical value of the facts related by the Evangelists.不过，虽然gentile作家，不给我们任何关于耶稣和早期阶段的基督教，我们并不具备的福音，虽然他们的发言都是同地仇恨和蔑视，他们仍然不自觉地证明的历史价值有关的事实由福音。
We need not delay over a writing entitled the "Acts of Pilate", which must have existed in the second century (Justin, "Apol"., I, 35), and must have been used in the pagan schools to warn boys against the belief of Christians (Eusebius, "Hist. Eccl.", I, ix; IX, v); nor need we inquire into the question whether there existed any authentic census tables of Quirinius.我们需要不会拖延过写作题为"的行为，比拉多" ，其中必须有存在于公元二世纪（贾斯汀， " apol " ，我， 35岁） ，而且必须有被用来在异教学校，以警告男孩对信仰的基督徒（尤西比乌斯"的历史。 eccl 。 " ，我想，第九;九大五） ，也需要我们探讨的问题，是否存在任何真实的普查表的居里扭。
A. Tacitus答：塔西佗
We possess at least the testimony of Tacitus (AD 54-119) for the statements that the Founder of the Christian religion, a deadly superstition in the eyes of the Romans, had been put to death by the procurator Pontius Pilate under the reign of Tiberius; that His religion, though suppressed for a time, broke forth again not only throughout Judea where it had originated, but even in Rome, the conflux of all the streams of wickness and shamelessness; furthermore, that Nero had diverted from himself the suspicion of the burning of Rome by charging the Christians with the crime; that these latter were not guilty of arson, though they deserved their fate on account of their universal misanthropy.我们要拥有至少证词塔西佗（公元54-119 ）为陈述的创始人基督宗教，一种致命迷信在眼里，罗马人，已被置于死亡的，由检察长，祂比拉多下腥风血雨的台比留;他的宗教，虽然压抑，一时间，打破了再次不仅在整个朱迪亚何处，它的来源，但是，即使是在罗马， conflux各溪流的wickness和无耻;另外， Nero的已改由自己的怀疑焚烧罗马收取基督徒与犯罪;这些后者没有犯下纵火，虽然他们无愧自己的命运，就到他们的普遍misanthropy 。 Tacitus, moreover, describes some of the horrible torments to which Nero subjected the Christians (Ann., XV, xliv).塔西佗，此外，讲到了一些可怕的磨折而遭受Nero的基督徒（ ann. ，十五，四十四） 。 The Roman writer confounds the Christians with the Jews, considering them as a especially abject Jewish sect; how little he investigated the historical truth of even the Jewish records may be inferred from the credulity with which he accepted the absurd legends and calumnies about the origin of he Hebrew people (Hist., V, iii, iv).罗马作家confounds基督教徒与犹太教徒，考虑把他们当作特别是赤贫的犹太节，怎么一点他曾调查过的历史真相，甚至犹太人的纪录，可以推断，从轻信，使他接受了荒谬的传说和诽谤大约起源他的希伯莱人（ hist. ，五，三，四卷） 。
B. Suetonius乙苏埃托尼乌斯
Another Roman writer who shows his acquaintance with Christ and the Christians is Suetonius (AD 75-160).另一个罗马作家显出他的熟人，与耶稣和基督徒是苏埃托尼乌斯（公元75-160 ） 。 It has been noted that Suetonius considered Christ (Chrestus) as a Roman insurgent who stirred up seditions under the reign of Claudius (AD 41-54): "Judaeos, impulsore Chresto, assidue tumultuantes (Claudius) Roma expulit" (Clau., xxv).人们注意到，苏埃托尼乌斯考虑基督（ chrestus ）作为一个罗马叛乱谁挑起了seditions下统治克劳迪乌斯（公元41-54 ）说： " judaeos ， impulsore chresto ， assidue tumultuantes （克劳狄斯）罗姆expulit " （ clau. ，二十五） 。 In his life of Nero he regards that emperor as a public benefactor on account of his severe treatment of the Christians: "Multa sub eo et animadversa severe, et coercita, nec minus instituta . . . . afflicti Christiani, genus hominum superstitious novae et maleficae" (Nero, xvi).在他的生活中的Nero的问候，他说，天皇作为一个公共恩人就交代他的严厉对待基督徒说： " multa分雇佣条例等animadversa严重等coercita ， NEC公司零下instituta … … 。 afflicti christiani ，或人法属迷信新星等maleficae " （ Nero的，十六） 。 The Roman writer does not understand that the Jewish troubles arose from the Jewish antagonism to the Messianic character of Jesus Christ and to the rights of the Christian Church.罗马作家，不懂得这一点犹太人的麻烦是由犹太人对立，以救世主的性格耶稣基督和权利的基督教教堂。
C. Pliny the Younger长普林尼年轻
Of greater importance is the letter of Pliny the Younger to the Emperor Trajan (about AD 61-115), in which the Governor of Bithynia consults his imperial majesty as to how to deal with the Christians living within his jurisdiction.更重要的是这封信的普林尼年轻到图拉真皇帝（约公元61-115 ） ，其中总督bithynia征询他的皇陛下至于如何处理与基督教徒居住在他的管辖范围。 On the one hand, their lives were confessedly innocent; no crime could be proved against them excepting their Christian belief, which appeared to the Roman as an extravagant and perverse superstition.在一方面，他们的生命受到confessedly无辜的，没有任何犯罪的，可以证明，对他们除自己的基督教信仰，似乎罗马是一个奢侈的和有害的迷信。 On the other hand, the Christians could not be shaken in their allegiance to Christ, Whom they celebrated as their God in their early morning meetings (Ep., X, 97, 98).在另一方面，基督徒不能有任何动摇，他们效忠于基督，他们庆祝，因为他们的神，在他们的清晨会议（ ep. ，第十， 97 ， 98 ） 。 Christianity here appears no longer as a religion of criminals, as it does in the texts of Tacitus and Suetonius; Pliny acknowledges the high moral principles of the Christians, admires their constancy in the Faith (pervicacia et inflexibilis obstinatio), which he appears to trace back to their worship of Christ (carmenque Christo, quasi Deo, dicere).基督教在这里似乎已不再是一个宗教的罪犯，因为它在文本的塔西佗和苏埃托尼乌斯;普林尼确认崇高的道德原则的基督徒，敬仰他们恒久在信仰（ pervicacia等inflexibilis obstinatio ） ，这是他似乎追查回到他们崇拜的基督（ carmenque christo ，准迪奥， dicere ） 。
D. Other pagan writers D.其他异教作家
The remaining pagan witnesses are of less importance: In the second century Lucian sneered at Christ and the Christians, as he scoffed at the pagan gods.其余异教证人是不太重要的：在公元二世纪乔治讥耶稣和基督徒，因为他嘲笑了异教的神祗。 He alludes to Christ's death on the Cross, to His miracles, to the mutual love prevailing among the Christians ("Philopseudes", nn. 13, 16; "De Morte Pereg").他提到基督的十字架上的死亡，给他的神迹，以互爱之间普遍存在的基督徒（ " philopseudes " ，神经网络。 13 ， 16 ， "德死佩雷格" ） 。 There are also alleged allusions to Christ in Numenius (Origen, "Contra Cels", IV, 51), to His parables in Galerius, to the earthquake at the Crucifixion in Phlegon ( Origen, "Contra Cels.", II, 14).此外，还有据称典故，以基督教numenius （渊源，成了" Contra cels " ，四， 51 ） ，以他的parables在加利流，向地震受难日在phlegon （渊源，成了" Contra cels 。 " ，第二章， 14条） 。 Before the end of the second century, the logos alethes of Celsus, as quoted by Origen (Contra Cels., passim), testifies that at that time the facts related in the Gospels were generally accepted as historically true.年底前，在公元二世纪，标识alethes的celsus ，所引述的渊源（矛盾cels ，各处） ，证明了，在那个时候，有关的事实，在四福音被普遍接受的，因为从历史的真实。 However scanty the pagan sources of the life of Christ may be, they bear at least testimony to His existence, to His miracles, His parables, His claim to Divine worship, His death on the Cross, and to the more striking characteristics of His religion.但是仅存的异教来源的生活，基督可能，他们承受至少证明了他的存在，他的神迹，他parables ，称自己是神的崇拜，他的死在十字架上，以更加突出的特点，他的宗教。
II.二。 JEWISH SOURCES犹太来源
A. Philo答：斐洛
Philo, who dies after AD 40, is mainly important for the light he throws on certain modes of thought and phraseology found again in some of the Apostles.斐洛，他去世后，专案40个，主要是重要的是轻，他抛出的某些思维方式和用语，再被发现，在部分的使徒。 Eusebius (Hist. Eccl., II, iv) indeed preserves a legend that Philo had met St. Peter in Rome during his mission to the Emperor Caius; moreover, that in his work on the contemplative life he describes the life of the Christian Church in Alexandria founded by St. Mark, rather than that of the Essenes and Therapeutae.尤西比乌斯（ hist. eccl ，二，四） ，确实保留了一个传说，说斐洛会见了圣彼得大教堂，在罗马期间，他的使命，以天皇caius ;况且，在他的工作，对contemplative生活，他描述了生活的基督教教堂在亚历山德里亚创办的圣马克，而不是表示，在该essenes和therapeutae 。 But it is hardly probable that Philo had heard enough of Christ and His followers to give an historical foundation to the foregoing legends.但是，它是很难有可能斐洛已听够了基督和他的追随者发出的历史基础，以前述的传说。
B. Josephus乙约瑟夫
The earlist non-Christian writer who refers Christ is the Jewish historian Flavius Josephus; born AD 37, he was a contemporary of the Apostles, and died in Rome AD 94.最早的非基督教作家指的是基督的犹太历史学家约瑟夫flavius ;生于公元37岁，他是一个当代的使徒，死在罗马专案94 。 Two passages in his "Antiquities" which confirm two facts of the inspired Christian records are not disputed.两个通道，在他的"古物" ，确认了两个事实的启发基督教纪录是没有争议。 In the one he reports the murder of "John called Baptist" by Herod (Ant., XVIII, v, 2), describing also John's character and work; in the other (Ant., XX, ix, 1) he disappoves of the sentence pronounced by the high priest Ananus against "James, brother of Jesus Who was called Christ."在一个报告中，他被谋杀的"约翰所谓浸会" ，由被希律（ ant. ，十八，五， 2 ） ，也描述约翰的性格和工作，在其他（ ant. ， XX条，第九条， 1 ）他disappoves的宣判的刑期最高祭司亚纳诺斯反对"詹姆斯，兄弟耶稣的人被称为基督" 。 It is antecedently probable that a writer so well informed as Josephus, must have been well acquainted too with the doctrine and the history of Jesus Christ.这是先行很可能认为一个作家这么好得知约瑟夫，必须已相当熟悉太与学说和历史的耶稣基督。 Seeing, also, that he records events of minor importance in the history of the Jews, it would be surprising if he were to keep silence about Jesus Christ.看到，也说，他记录的事件，未成年人的重要性，在历史上的犹太人，那就奇怪了，如果他能够保持沉默耶稣基督。 Consideration for the priests and Pharisees did not prevent him from mentioning the judicial murders of John the Baptist and the Apostle James; his endeavour to find the fulfilment of the Messianic prophecies in Vespasian did not induce him to pass in silence over several Jewish sects, though their tenets appear to be inconsistent with the Vespasian claims.考虑到祭司和法利没有阻止他提司法谋杀施洗约翰与圣詹姆斯，他的努力找到履行救世主的预言，在vespasian没有诱使他通过在沉默数犹太支派，虽然他们的信条似乎不符合vespasian索赔。 One naturally expects, therefore, a notice about Jesus Christ in Josephus.一，自然期望，因此，公告对耶稣基督在约瑟夫。 Antiquities XVIII, iii, 3, seems to satisfy this expectation:古物十八，三，三，似乎是为了满足这种期望：
About this time appeared Jesus, a wise man (if indeed it is right to call Him man; for He was a worker of astonishing deeds, a teacher of such men as receive the truth with joy), and He drew to Himself many Jews (many also of Greeks. This was the Christ.) And when Pilate, at the denunciation of those that are foremost among us, had condemned Him to the cross, those who had first loved Him did not abandon Him (for He appeared to them alive again on the third day, the holy prophets having foretold this and countless other marvels about Him.) The tribe of Christians named after Him did not cease to this day.大约在这个时候出现了耶稣，智者（如果确实是正确的称呼他为文，因为他是一个工人的惊人事迹，教师的这些男子，因为接受真相与喜悦） ，他提请自己的许多犹太人（也有不少的希腊人，这是基督的） ，以及在比拉多，在声讨那些是其中最首要的，我们谴责了他的十字架，那些先爱他也不会放弃他（因为他似乎他们活着再就在第三天，圣先知，有预言了这个以及其他无数的奇迹对他的）部落的基督徒以他的名字命名并没有因此而停止向这一天。
A testimony so important as the foregoing could not escape the work of the critics.见证如此重要，因为在前述无法逃脱的工作，该批评的。 Their conclusions may be reduced to three headings: those who consider the passage wholly spurious; those who consider it to be wholly authentic; and those who consider it to be a little of each.他们的结论可能会减少到三个标题：那些认为通过全杂散;人士认为，这完全是真实的;人士认为，这是一个不大的。
Those who regard the passage as spurious那些把通道作为杂散
First, there are those who consider the whole passage as spurious.第一，有一些人考虑整个通道作为杂散。 The principal reasons for this view appear to be the following:主要理由为这种看法似乎是以下几点：
Josephus could not represent Jesus Christ as a simple moralist, and on the other hand he could not emphasize the Messianic prophecies and expectations without offending the Roman susceptibilities;约瑟夫并不能代表耶稣基督是一个简单的道德，并在另一方面，他不能强调弥赛亚的预言和期待，没有得罪罗马磁化率;
the above cited passage from Josephus is said to be unknown to Origen and the earlier patristic writers;上述列举的通过，由约瑟夫据说是陌生的渊源及早前教父作家;
its very place in the Josephan text is uncertain, since Eusebius (Hist. Eccl., II, vi) must have found it before the notices concerning Pilate, while it now stands after them.它非常发生在josephan文本是不确定的，因为尤西比乌斯（ hist. eccl 。第一，二，六）必须找到它之前告示关于比拉多，而它现在的立场后，他们。
But the spuriousness of the disputed Josephan passage does not imply the historian's ignorance of the facts connected with Jesus Christ.但spuriousness的争议josephan通过，并不意味历史学家的无知的事实与耶稣基督。 Josephus's report of his own juvenile precocity before the Jewish teachers (Vit., 2) reminds one of the story of Christ's stay in the Temple at the age of twelve; the description of his shipwreck on his journey to Rome (Vit., 3) recalls St. Paul's shipwreck as told in the Acts; finally his arbitrary introduction of a deceit practised by the priests of Isis on a Roman lady, after the chapter containing his supposed allusion to Jesus, shows a disposition to explain away the virgin birth of Jesus and to prepare the falsehoods embodied in the later Jewish writings.约瑟夫的报告，他自己的少年早熟的前犹太教师（ vit. ， 2 ）想起一个故事基督的住在寺庙中，在十二岁;描述他的沉船此行来去匆匆，以罗马（ vit. ， 3 ）回顾圣保禄的沉船为告诉在行为;最后他的任意引进一个欺骗实行的是由祭司ISIS的一个罗马夫人后，章载有他的假定的典故，以耶稣，表明处置阐释维尔京耶稣诞生并编写虚假的，体现在后来的犹太著作。
Those who regard the passage as authentic, with some spurious additions那些把通道作为正宗，有些似是而非的增补
A second class of critics do not regard the whole of Josephus's testimony concerning Christ as spurious but they maintain the interpolation of parts included above in parenthesis.第二类批评者并不把整个约瑟夫的证词有关基督为杂散，但他们保持插补零件包括以上括号内。 The reasons assigned for this opinion may be reduced to the following two:原因指派为这种看法可以降低到以下两点：
Josephus must have mentioned Jesus, but he cannot have recognized Him as the Christ; hence part of our present Josephan text must be genuine, part must be interpolated.约瑟夫必须有提及耶稣，但他不能承认他为基督，因此，我们的一部分，目前josephan文本必须是真实的，也须插。
Again, the same conclusion follows from the fact that Origen knew a Josephan text about Jesus, but was not acquainted with our present reading; for, according to the great Alexandrian doctor, Josephus did not believe that Jesus was the Messias ("In Matth.", xiii, 55; "Contra Cels.", I, 47).又比如，同样的结论如下从事实渊源知道josephan文本约耶稣，但不熟悉的，我们现在读;据向伟大的亚历山大医生，约瑟夫不相信耶稣是messias （ " matth 。 " ，第十三章， 55条;成了" Contra cels 。 " ，我想， 47岁） 。
Whatever force these two arguments have is lost by the fact that Josephus did not write for the Jews but for the Romans; consequently, when he says, "This was the Christ", he does not necessarily imply that Jesus was the Christ considered by the Romans as the founder of the Christian religion.无论武力这两个论点是丧失了一个事实，即约瑟夫不写为犹太人，而是入乡随俗;因此，当他说， "这是基督" ，他并不一定意味着耶稣是基督所审议入乡随俗，作为创始人的基督教。
Those who consider it to be completely genuine那些认为这是完全正版
The third class of scholars believe that the whole passage concerning Jesus, as it is found today in Josephus, is genuine.第三类学者认为，从整个通道关于耶稣，因为这是今天发现，在约瑟夫，是真实的。 The main arguments for the genuineness of the Josephan passage are the following:主要论点为道地的josephan通过，有以下几方面：
First, all codices or manuscripts of Josephus's work contain the text in question; to maintain the spuriousness of the text, we must suppose that all the copies of Josephus were in the hands of Christians, and were changed in the same way.首先，所有codices或手稿约瑟夫的工作包含文字问题;保持spuriousness的文本，我们必须假设所有的副本约瑟夫人手中的基督徒，这些人改变了，在同样的方式。
Second, it is true that neither Tertullian nor St. Justin makes use of Josephus's passage concerning Jesus; but this silence is probably due to the contempt with which the contemporary Jews regarded Josephus, and to the relatively little authority he had among the Roman readers.第二，这是事实，无论是戴尔都良，也没有圣贾斯汀利用约瑟夫通过的关于耶稣，但这种沉默，可能是因为蔑视与当代犹太人视为约瑟夫，以相对较少的权力，他除罗马以飨读者。 Writers of the age of Tertullian and Justin could appeal to living witnesses of the Apostolic tradition.作者年龄戴尔都良和官可以上诉到生活证人的使徒传统。
Third, Eusebius ("Hist. Eccl"., I, xi; cf. "Dem. Ev.", III, v) Sozomen (Hist. Eccl., I, i), Niceph.第三，尤西比乌斯（ "历史。 eccl " ，我和席;比照"数字高程模型。电动汽车" ，三，五） sozomen （ hist. eccl 。我，我） ， niceph 。 (Hist. Eccl., I, 39), Isidore of Pelusium (Ep. IV, 225), St. Jerome (catal.script. eccles. xiii), Ambrose, Cassiodorus, etc., appeal to the testimony of Josephus; there must have been no doubt as to its authenticity at the time of these illustrious writers. （ hist. eccl 。来说，我39 ） ，伊西多尔的pelusium （ ep.四， 225 ） ，圣杰罗姆（ catal.script 。埃克勒斯（ Eccles 。十三） ，刘汉铨， cassiodorus等，呼吁证词约瑟夫;必须已没有任何怀疑，因为它的真实性上的时候，这些杰出的作家。
Fourth, the complete silence of Josephus as to Jesus would have been a more eloquent testimony than we possess in his present text; this latter contains no statement incompatible with its Josephan authorship: the Roman reader needed the information that Jesus was the Christ, or the founder of the Christian religion; the wonderful works of Jesus and His Resurrection from the dead were so incessantly urged by the Christians that without these attributes the Josephan Jesus would hardly have been acknowledged as the founder of Christianity.第四，彻底沉默的约瑟夫，以耶稣会已更加雄辩地证明了比我们所拥有的，在他目前的文本，这对后者并没有声明不符合其josephan身份：罗马读者所需要的信息，耶稣是基督，或创办的基督教信仰;精彩的作品，耶稣和他的复活从死里复活，所以不停地催促基督徒，如果没有这些特质的josephan耶稣会几乎已被公认的创始人，基督教。
All this does not necessarily imply that Josephus regarded Jesus as the Jewish Messias; but, even if he had been convinced of His Messiahship, it does not follow that he would have become a Christian.所有这一切，并不一定意味着约瑟夫把耶稣作为犹太人messias ;不过，即使他已确信他的messiahship ，这并不等于说他会成为一个基督徒。 A number of possible subterfuges might have supplied the Jewish historian with apparently sufficient reasons for not embracing Christianity.了一些可能的胜负可能有供应犹太历史学家显然有足够的理由不拥抱基督教。
C. Other Jewish Sources C.其他犹太来源
The historical character of Jesus Christ is also attested by the hostile Jewish literature of the subsequent centuries.历史性格的耶稣基督也是核签由敌对犹太文学的随后几百年。 His birth is ascribed to an illicit ("Acta Pilati" in Thilo, "Codex apocryph. NT, I, 526; cf. Justin, "Apol.", I, 35), or even an adulterous, union of His parents (Origen, "Contra Cels.," I, 28, 32). The father's name is Panthera, a common soldier (Gemara "Sanhedrin", viii; "Schabbath", xii, cf. Eisenmenger, "Entdecktes Judenthum", I, 109; Schottgen, "Horae Hebraicae", II, 696; Buxtorf, "Lex. Chald.", Basle, 1639, 1459, Huldreich, "Sepher toledhoth yeshua hannaceri", Leyden, 1705). The last work in its final edition did not appear before the thirteenth century, so that it could give the Panthera myth in its most advanced form. Rosch is of opinion that the myth did not begin before the end of the first century.他出生时是属于一个非法制造（简称"学报pilati "现场总线系统， "食品法典委员会apocryph 。新台币，我526名;比照贾斯汀， " apol 。 " ，我想， 35岁） ，或什至奸淫，联盟，他的父母（渊源"矛盾cels ， "我， 28 ， 32 ） 。父亲的名字是（ Panthera ，一个普通的士兵（ gemara "公会" ，第八章" ; schabbath " ，第十二章，比照艾森曼格， " entdecktes judenthum " ，我想， 109 ; schottgen ， "荷利（ HORAE hebraicae " ，第二章， 696 ;布克斯托夫， "法。 chald " ，巴塞尔， 1639二七六七一四五九， huldreich ， " sepher toledhoth耶稣hannaceri " ，莱登， 1705年） 。在过去的工作，在其最后版本没有出庭前13世纪，使之能给予（ Panthera神话，在其最先进的形式。 ： Rosch是认为神话并没有展开年底前第一世纪。
The later Jewish writings show traces of acquaintance with the murder of the Holy Innocents (Wagenseil, "Confut. Libr.Toldoth", 15; Eisenmenger op. cit., I, 116; Schottgen, op. cit., II, 667), with the flight into Egypt (cf. Josephus, "Ant." XIII, xiii), with the stay of Jesus in the Temple at the age of twelve (Schottgen, op. cit., II, 696), with the call of the disciples ("Sanhedrin", 43a; Wagenseil, op. cit., 17; Schottgen, loc. cit., 713), with His miracles (Origen, "Contra Cels", II, 48; Wagenseil, op. cit., 150; Gemara "Sanhedrin" fol. 17); "Schabbath", fol.后来犹太著作显示的痕迹，熟人与该宗谋杀案的圣地无辜（瓦根赛尔， " confut 。 libr.toldoth " ， 15人;艾森曼格同前，我和116 ; schottgen ，前引书，第二， 667 ）随着飞行到埃及（参见约瑟夫， "蚂蚁" ，十三，十三） ，与留的耶稣在圣殿中，在十二岁开始（ schottgen ，同前，二， 696 ） ，与电话有关门徒（下称"公会" ， 43 A条;瓦根赛尔，前引书， 17人; schottgen ，上述引文中， 713 ） ，与他的神迹（渊源，成了" Contra cels " ，第二章第48条;瓦根赛尔，同前， 150 ; gemara "公会" ，接下来是17 ） ; " schabbath " ，接下来。 104b; Wagenseil, op.cit., 6, 7, 17), with His claim to be God (Origen, "Contra Cels.", I, 28; cf. Eisenmenger, op. cit., I, 152; Schottgen, loc. cit., 699) with His betrayal by Judas and His death (Origen, "Contra cels.", II, 9, 45, 68, 70; Buxtorf, op. cit., 1458; Lightfoot, "Hor. Heb.", 458, 490, 498; Eisenmenger, loc. cit., 185; Schottgen, loc. cit.,699 700; cf. "Sanhedrin", vi, vii). 104 B条;瓦根赛尔， op.cit 。 ， 6日， 7日， 17日） ，他声称自己是神（渊源，成了" Contra cels 。 " ，我想， 28个;比照艾森曼格，同前，我和152名; schottgen ，上述引文中， 699 ）与他的背叛，由犹大和他的死亡（渊源，成了" Contra cels 。 " ，第二章，第9 ， 45 ， 68 ， 70 ;布克斯托夫，前引书， 1458年; lightfoot ， "激素。希伯来书。 " ， 458 ， 490 ， 498 ;艾森曼格，上述引文中， 185个; schottgen ，上述引文中， 699700 ;比照"公会" ，六，七） 。 Celsus (Origen, "Contra Cels.", II, 55) tries to throw doubt on the Resurrection, while Toldoth (cf. Wagenseil, 19) repeats the Jewish fiction that the body of Jesus had been stolen from the sepulchre. celsus （渊源，成了" Contra cels 。 " ，第二章， 55条）试图用怀疑的复活，而toldoth （参见瓦根赛尔， 19 ）重复犹太小说研究认为，耶稣的身体被人偷去了坟墓。
III.三。 CHRISTIAN SOURCES基督教来源
Among the Christian sources of the life of Jesus we need hardly mention the so called Agrapha and Apocrypha.其中基督教的来源耶稣的生命，我们几乎不用提所谓agrapha和apocrypha 。 For whether the Agrapha contain Logia of Jesus, or refer to incidents in His life, they are either highly uncertain or present only variations of the Gospel story.对于是否agrapha含有logia的耶稣，或指事件是他人生中，他们要么在高度不确定或目前只有变异的福音故事。 The chief value of the Apocrypha consists in their showing the infinite superiority of the Inspired Writings by contrasting the coarse and erroneous productions of the human mind with the simple and sublime truths written under the inspiration of the Holy Ghost.行政价值的apocrypha组成，在其显示无限的优越性，激发写作对比，颗粒状和错误制作人的头脑简单而崇高的真理，写故事的灵感圣灵。
Among the Sacred Books of the New Testament, it is especially the four Gospels and the four great Epistles of St. Paul that are of the highest importance for the construction of the life of Jesus.其中神圣书籍的新约圣经，尤其是四福音和四个伟大书信的圣保禄这是最重要的，用以兴建耶稣的生命。
The four great Pauline Epistles (Romans, Galatians, and First and Second Corinthinas) can hardly be overestimated by the student of Christ's life; they have at times been called the "fifth gospel"; their authenticity has never been assailed by serious critics; their testimony is also earlier than that of the Gospels, at least most of the Gospels; it is the more valuable because it is incidental and undesigned; it is the testimony of a highly intellectual and cultured writer, who had been the greatest enemy of Jesus, who writes within twenty-five years of the events which he relates.四个大华教会（罗马人，加拉太书，并第一次和第二次corinthinas ）难以高估了由学生基督的生活方式，他们已在一个时期以来，所谓的"第五福音" ，其真实性从未抨击严重的批评者，其证词也是较早比的福音，至少大部分的福音，它是更有价值，因为它是附带及undesigned ，它是见证一个具有高度的智力和培养作家，他们一直是最大的敌人就是耶稣写在二十五年的事件，他说。 At the same time, these four great Epistles bear witness to all the most important facts in the life of Christ: His Davidic dscent, His poverty, His Messiahship, His moral teaching, His preaching of the kingdom of God, His calling of the apostles, His miraculous power, His claims to be God, His betrayal, His institution of the Holy Eucharist, His passion, crucifixion, burial, resurrection, His repeated appearances (Romans 1:3-4; 5:11; 8:2-3; 8:32; 9:5; 15:8; Galatians 2:17; 3:13; 4:4; 5:21; 1 Corinthians 6:9; 13:4; etc.).在同一时间内，这4个大书信见证所有最重要的事实是在生命的基督：他davidic dscent ，他的贫穷，他messiahship ，他的德育教学中，他宣扬神的国度，他呼唤的使徒他的神奇的力量，他宣称自己是神，他的背叛，他的机构的圣体圣事，他的激情，在十字架上，埋葬，复活，他一再露面（罗1:3-4 ; 5时11分; 8:2-3 ; 8时32分; 9时05分; 15时08分;加拉太2:17 ; 3时13分; 4时04分; 5时21分;哥林多前书6时09分; 13时04分;等） 。 However important the four great Epistles may be, the gospels are still more so.但重要的四大书信可能，福音仍然更加重要。 Not that any one of them offers a complete biography of Jesus, but they account for the origin of Christianity by the life of its Founder.不说，其中一人提供一个完整传耶稣，但他们占的起源，基督教所生活的，其创办人。 Questions like the authenticity of the Gospels, the relation between the Synoptic Gospels, and the Fourth, the Synoptic problem, must be studied in the articles referring to these respective subjects.问题想的真实性福音，关系天气福音，以及第四，天气问题，一定要认真学习，在文章指这些各自的学科。
Publication information Written by AJ Maas.出版信息所作的AJ马斯。 Transcribed by Joseph P. Thomas.转录由约瑟夫体育托马斯。 In Memory of Archbishop Mathew Kavukatt The Catholic Encyclopedia, Volume VIII.在记忆的大主教马修kavukatt天主教百科全书，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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