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The historical documents referring to Christ's life and work may be divided into three classes: pagan sources, Jewish sources, and Christian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.歷史文獻提到基督的生活和工作可分為三個檔次：異教來源，猶太人的來源和基督教的來源。 We shall study the three in succession.我們將研究這些三名在繼承。
I. PAGAN SOURCES一異教來源
The non-Christian sources for the historical truth of the Gospels are both few and polluted by hatred and prejudice.非基督教的來源，為歷史真相的福音，都是數及受污染的仇恨和偏見。 A number of reasons have been advanced for this condition of the pagan sources:一些原因已經預先為這一條件的異教來源：
The field of the Gospel history was remote Galilee;外地的福音歷史是偏遠加利利;
the Jews were noted as a superstitious race, if we believe Horace (Credat Judoeus Apella, I, Sat., v, 100);猶太人指出，作為一個迷信種族，如果我們相信賀拉斯（ credat judoeus apella ，我，週六，五， 100 ） ;
the God of the Jews was unknown and unintelligible to most pagans of that period;上帝的猶太人被不明和不知所云，以最異教徒的這一時期;
the Jews in whose midst Christianity had taken its origin were dispersed among, and hated by, all the pagan nations;猶太人在他們中間基督教採取了其產地分散，其中，並深惡痛絕的，所有異教徒的國家;
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，與其中的許多支派了由軟變硬，在猶太教，並不能激發興趣的異教的旁觀者。
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猶太人，也不是外邦人涉嫌在至少一件頭等大事，宗教的興起，他們目睹了他們中間。 These considerations will account for the rarity and the asperity with which Christian events are mentioned by pagan authors.這些因素將會佔為稀有和粗糙與基督教活動均提到異教作家。 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.不過，雖然gentile作家，不給我們任何關於耶穌和早期階段的基督教，我們並不具備的福音，雖然他們的發言都是同地仇恨和蔑視，他們仍然不自覺地證明的歷史價值有關的事實由福音。
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.我們需要不會拖延過寫作題為"的行為，比拉多" ，其中必須有存在於公元二世紀（賈斯汀， " apol " ，我， 35歲） ，而且必須有被用來在異教學校，以警告男孩對信仰的基督徒（尤西比烏斯"的歷史。 eccl 。 " ，我想，第九;九大五） ，也需要我們探討的問題，是否存在任何真實的普查表的居里扭。
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.我們要擁有至少證詞塔西佗（公元54-119 ）為陳述的創始人基督宗教，一種致命迷信在眼裡，羅馬人，已被置於死亡的，由檢察長，祂比拉多下腥風血雨的台比留;他的宗教，雖然壓抑，一時間，打破了再次不僅在整個朱迪亞何處，它的來源，但是，即使是在羅馬， conflux各溪流的wickness和無恥;另外， Nero的已改由自己的懷疑焚燒羅馬收取基督徒與犯罪;這些後者沒有犯下縱火，雖然他們無愧自己的命運，就到他們的普遍misanthropy 。 Tacitus, moreover, describes some of the horrible torments to which Nero subjected the Christians (Ann., XV, xliv).塔西佗，此外，講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).羅馬作家confounds基督教徒與猶太教徒，考慮把他們當作特別是赤貧的猶太節，怎麼一點他曾調查過的歷史真相，甚至猶太人的紀錄，可以推斷，從輕信，使他接受了荒謬的傳說和誹謗大約起源他的希伯萊人（ hist. ，五，三，四卷） 。
B. Suetonius乙蘇埃托尼烏斯
Another Roman writer who shows his acquaintance with Christ and the Christians is Suetonius (AD 75-160).另一個羅馬作家顯出他的熟人，與耶穌和基督徒是蘇埃托尼烏斯（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).人們注意到，蘇埃托尼烏斯考慮基督（ chrestus ）作為一個羅馬叛亂誰挑起了seditions下統治克勞迪烏斯（公元41-54 ）說： " judaeos ， impulsore chresto ， assidue tumultuantes （克勞狄斯）羅姆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的問候，他說，天皇作為一個公共恩人就交代他的嚴厲對待基督徒說： " multa分僱傭條例等animadversa嚴重等coercita ， NEC公司零下instituta … … 。 afflicti christiani ，或人法屬迷信新星等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.羅馬作家，不懂得這一點猶太人的麻煩是由猶太人對立，以救世主的性格耶穌基督和權利的基督教教堂。
C. Pliny the Younger長普林尼年輕
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.更重要的是這封信的普林尼年輕到圖拉真皇帝（約公元61-115 ） ，其中總督bithynia徵詢他的皇陛下至於如何處理與基督教徒居住在他的管轄範圍。 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，他們的生命受到confessedly無辜的，沒有任何犯罪的，可以證明，對他們除自己的基督教信仰，似乎羅馬是一個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，基督徒不能有任何動搖，他們效忠於基督，他們慶祝，因為他們的神，在他們的清晨會議（ 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).基督教在這裡似乎已不再是一個宗教的罪犯，因為它在文本的塔西佗和蘇埃托尼烏斯;普林尼確認崇高的道德原則的基督徒，敬仰他們恆久在信仰（ pervicacia等inflexibilis obstinatio ） ，這是他似乎追查回到他們崇拜的基督（ carmenque christo ，準迪奧， dicere ） 。
D. Other pagan writers D.其他異教作家
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.其餘異教證人是不太重要的：在公元二世紀喬治譏耶穌和基督徒，因為他嘲笑了異教的神祗。 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，給他的神蹟，以互愛之間普遍存在的基督徒（ " philopseudes " ，神經網絡。 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，還有據稱典故，以基督教numenius （淵源，成了" Contra cels " ，四， 51 ） ，以他的parables在加利流，向地震受難日在phlegon （淵源，成了" Contra cels 。 " ，第二章， 14條） 。 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，在公元二世紀，標識alethes的celsus ，所引述的淵源（矛盾cels ，各處） ，證明了，在那個時候，有關的事實，在四福音被普遍接受的，因為從歷史的真實。 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.但是僅存的異教來源的生活，基督可能，他們承受至少證明了他的存在，他的神蹟，他parables ，稱自己是神的崇拜，他的死在十字架上，以更加突出的特點，他的宗教。
II.二。 JEWISH SOURCES猶太來源
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，他去世後，專案40個，主要是重要的是輕，他拋出的某些思維方式和用語，再被發現，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.尤西比烏斯（ hist. eccl ，二，四） ，確實保留了一個傳說，說斐洛會見了聖彼得大教堂，在羅馬期間，他的使命，以天皇caius ;況且，在他的工作，對contemplative生活，他描述了生活的基督教教堂在亞歷山德里亞創辦的聖馬克，而不是表示，在該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，它是很難有可能斐洛已聽夠了基督和他的追隨者發出的歷史基礎，以前述的傳說。
B. Josephus乙約瑟夫
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猶太歷史學家約瑟夫flavius ;生於公元37歲，他是一個當代的使徒，死在羅馬專案94 。 Two passages in his "Antiquities" which confirm two facts of the inspired Christian records are not disputed.兩個通道，在他的"古物" ，確認了兩個事實的啟發基督教紀錄是沒有爭議。 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."在一個報告中，他被謀殺的"約翰所謂浸會" ，由被希律（ ant. ，十八，五， 2 ） ，也描述約翰的性格和工作，在其他（ ant. ， XX條，第九條， 1 ）他disappoves的宣判的刑期最高祭司亞納諾斯反對"詹姆斯，兄弟耶穌的人被稱為基督" 。 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.這是先行很可能認為一個作家這麼好得知約瑟夫，必須已相當熟悉太與學說和歷史的耶穌基督。 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，也說，他記錄的事件，未成年人的重要性，在歷史上的猶太人，那就奇怪了，如果他能夠保持沉默耶穌基督。 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.考慮到祭司和法利沒有阻止他提司法謀殺施洗約翰與聖詹姆斯，他的努力找到履行救世主的預言，在vespasian沒有誘使他通過在沉默數猶太支派，雖然他們的信條似乎不符合vespasian索賠。 One naturally expects, therefore, a notice about Jesus Christ in Josephus.一，自然期望，因此，公告對耶穌基督在約瑟夫。 Antiquities XVIII, iii, 3, seems to satisfy this expectation:古物十八，三，三，似乎是為了滿足這種期望：
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.大約在這個時候出現了耶穌，智者（如果確實是正確的稱呼他為文，因為他是一個工人的驚人事蹟，教師的這些男子，因為接受真相與喜悅） ，他提請自己的許多猶太人（也有不少的希臘人，這是基督的） ，以及在比拉多，在聲討那些是其中最首要的，我們譴責了他的十字架，那些先愛他也不會放棄他（因為他似乎他們活著再就在第三天，聖先知，有預言了這個以及其他無數的奇蹟對他的）部落的基督徒以他的名字命名並沒有因此而停止向這一天。
A testimony so important as the foregoing could not escape the work of the critics.見證如此重要，因為在前述無法逃脫的工作，該批評的。 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.他們的結論可能會減少到三個標題：那些認為通過全雜散;人士認為，這完全是真實的;人士認為，這是一個不大的。
Those who regard the passage as spurious那些把通道作為雜散
First, there are those who consider the whole passage as spurious.第一，有一些人考慮整個通道作為雜散。 The principal reasons for this view appear to be the following:主要理由為這種看法似乎是以下幾點：
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;約瑟夫並不能代表耶穌基督是一個簡單的道德，並在另一方面，他不能強調彌賽亞的預言和期待，沒有得罪羅馬磁化率;
the above cited passage from Josephus is said to be unknown to Origen and the earlier patristic writers;上述列舉的通過，由約瑟夫據說是陌生的淵源及早前教父作家;
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.它非常發生在josephan文本是不確定的，因為尤西比烏斯（ hist. eccl 。第一，二，六）必須找到它之前告示關於比拉多，而它現在的立場後，他們。
But the spuriousness of the disputed Josephan passage does not imply the historian's ignorance of the facts connected with Jesus Christ.但spuriousness的爭議josephan通過，並不意味歷史學家的無知的事實與耶穌基督。 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.約瑟夫的報告，他自己的少年早熟的前猶太教師（ vit. ， 2 ）想起一個故事基督的住在寺廟中，在十二歲;描述他的沉船此行來去匆匆，以羅馬（ vit. ， 3 ）回顧聖保祿的沉船為告訴在行為;最後他的任意引進一個欺騙實行的是由祭司ISIS的一個羅馬夫人後，章載有他的假定的典故，以耶穌，表明處置闡釋維爾京耶穌誕生並編寫虛假的，體現在後來的猶太著作。
Those who regard the passage as authentic, with some spurious additions那些把通道作為正宗，有些似是而非的增補
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.第二類批評者並不把整個約瑟夫的證詞有關基督為雜散，但他們保持插補零件包括以上括號內。 The reasons assigned for this opinion may be reduced to the following two:原因指派為這種看法可以降低到以下兩點：
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.約瑟夫必須有提及耶穌，但他不能承認他為基督，因此，我們的一部分，目前josephan文本必須是真實的，也須插。
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，同樣的結論如下從事實淵源知道josephan文本約耶穌，但不熟悉的，我們現在讀;據向偉大的亞歷山大醫生，約瑟夫不相信耶穌是messias （ " matth 。 " ，第十三章， 55條;成了" Contra cels 。 " ，我想， 47歲） 。
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.無論武力這兩個論點是喪失了一個事實，即約瑟夫不寫為猶太人，而是入鄉隨俗;因此，當他說， "這是基督" ，他並不一定意味著耶穌是基督所審議入鄉隨俗，作為創始人的基督教。
Those who consider it to be completely genuine那些認為這是完全正版
The third class of scholars believe that the whole passage concerning Jesus, as it is found today in Josephus, is genuine.第三類學者認為，從整個通道關於耶穌，因為這是今天發現，在約瑟夫，是真實的。 The main arguments for the genuineness of the Josephan passage are the following:主要論點為道地的josephan通過，有以下幾方面：
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或手稿約瑟夫的工作包含文字問題;保持spuriousness的文本，我們必須假設所有的副本約瑟夫人手中的基督徒，這些人改變了，在同樣的方式。
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，這是事實，無論是戴爾都良，也沒有聖賈斯汀利用約瑟夫通過的關於耶穌，但這種沉默，可能是因為蔑視與當代猶太人視為約瑟夫，以相對較少的權力，他除羅馬以饗讀者。 Writers of the age of Tertullian and Justin could appeal to living witnesses of the Apostolic tradition.作者年齡戴爾都良和官可以上訴到生活證人的使徒傳統。
Third, Eusebius ("Hist. Eccl"., I, xi; cf. "Dem. Ev.", III, v) Sozomen (Hist. Eccl., I, i), Niceph.第三，尤西比烏斯（ "歷史。 eccl " ，我和席;比照"數字高程模型。電動汽車" ，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 。來說，我39 ） ，伊西多爾的pelusium （ ep.四， 225 ） ，聖杰羅姆（ catal.script 。埃克勒斯（ Eccles 。十三） ，劉漢銓， cassiodorus等，呼籲證詞約瑟夫;必須已沒有任何懷疑，因為它的真實性上的時候，這些傑出的作家。
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，徹底沉默的約瑟夫，以耶穌會已更加雄辯地證明了比我們所擁有的，在他目前的文本，這對後者並沒有聲明不符合其josephan身份：羅馬讀者所需要的信息，耶穌是基督，或創辦的基督教信仰;精彩的作品，耶穌和他的復活從死裡復活，所以不停地催促基督徒，如果沒有這些特質的josephan耶穌會幾乎已被公認的創始人，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.所有這一切，並不一定意味著約瑟夫把耶穌作為猶太人messias ;不過，即使他已確信他的messiahship ，這並不等於說他會成為一個基督徒。 A number of possible subterfuges might have supplied the Jewish historian with apparently sufficient reasons for not embracing Christianity.了一些可能的勝負可能有供應猶太歷史學家顯然有足夠的理由不擁抱基督教。
C. Other Jewish Sources C.其他猶太來源
The historical character of Jesus Christ is also attested by the hostile Jewish literature of the subsequent centuries.歷史性格的耶穌基督也是核簽由敵對猶太文學的隨後幾百年。 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.他出生時是屬於一個非法製造（簡稱"學報pilati "現場總線系統， "食品法典委員會apocryph 。新台幣，我526名;比照賈斯汀， " apol 。 " ，我想， 35歲） ，或什至姦淫，聯盟，他的父母（淵源"矛盾cels ， "我， 28 ， 32 ） 。父親的名字是（ Panthera ，一個普通的士兵（ gemara "公會" ，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 " ，巴塞爾， 1639二七六七一四五九， huldreich ， " sepher toledhoth耶穌hannaceri " ，萊登， 1705年） 。在過去的工作，在其最後版本沒有出庭前13世紀，使之能給予（ Panthera神話，在其最先進的形式。 ： Rosch是認為神話並沒有展開年底前第一世紀。
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.後來猶太著作顯示的痕跡，熟人與該宗謀殺案的聖地無辜（瓦根賽爾， " confut 。 libr.toldoth " ， 15人;艾森曼格同前，我和116 ; schottgen ，前引書，第二， 667 ）隨著飛行到埃及（參見約瑟夫， "螞蟻" ，十三，十三） ，與留的耶穌在聖殿中，在十二歲開始（ schottgen ，同前，二， 696 ） ，與電話有關門徒（下稱"公會" ， 43 A條;瓦根賽爾，前引書， 17人; schottgen ，上述引文中， 713 ） ，與他的神蹟（淵源，成了" Contra cels " ，第二章第48條;瓦根賽爾，同前， 150 ; gemara "公會" ，接下來是17 ） ; " schabbath " ，接下來。 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條;瓦根賽爾， op.cit 。 ， 6日， 7日， 17日） ，他聲稱自己是神（淵源，成了" Contra cels 。 " ，我想， 28個;比照艾森曼格，同前，我和152名; schottgen ，上述引文中， 699 ）與他的背叛，由猶大和他的死亡（淵源，成了" Contra cels 。 " ，第二章，第9 ， 45 ， 68 ， 70 ;布克斯托夫，前引書， 1458年; lightfoot ， "激素。希伯來書。 " ， 458 ， 490 ， 498 ;艾森曼格，上述引文中， 185個; schottgen ，上述引文中， 699700 ;比照"公會" ，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 （淵源，成了" Contra cels 。 " ，第二章， 55條）試圖用懷疑的復活，而toldoth （參見瓦根賽爾， 19 ）重複猶太小說研究認為，耶穌的身體被人偷去了墳墓。
III.三。 CHRISTIAN SOURCES基督教來源
Among the Christian sources of the life of Jesus we need hardly mention the so called Agrapha and Apocrypha.其中基督教的來源耶穌的生命，我們幾乎不用提所謂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.對於是否agrapha含有logia的耶穌，或指事件是他人生中，他們要么在高度不確定或目前只有變異的福音故事。 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.行政價值的apocrypha組成，在其顯示無限的優越性，激發寫作對比，顆粒狀和錯誤製作人的頭腦簡單而崇高的真理，寫故事的靈感聖靈。
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.其中神聖書籍的新約聖經，尤其是四福音和四個偉大書信的聖保祿這是最重要的，用以興建耶穌的生命。
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.四個大華教會（羅馬人，加拉太書，並第一次和第二次corinthinas ）難以高估了由學生基督的生活方式，他們已在一個時期以來，所謂的"第五福音" ，其真實性從未抨擊嚴重的批評者，其證詞也是較早比的福音，至少大部分的福音，它是更有價值，因為它是附帶及undesigned ，它是見證一個具有高度的智力和培養作家，他們一直是最大的敵人就是耶穌寫在二十五年的事件，他說。 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.).在同一時間內，這4個大書信見證所有最重要的事實是在生命的基督：他davidic dscent ，他的貧窮，他messiahship ，他的德育教學中，他宣揚神的國度，他呼喚的使徒他的神奇的力量，他宣稱自己是神，他的背叛，他的機構的聖體聖事，他的激情，在十字架上，埋葬，復活，他一再露面（羅1:3-4 ; 5時11分; 8:2-3 ; 8時32分; 9時05分; 15時08分;加拉太2:17 ; 3時13分; 4時04分; 5時21分;哥林多前書6時09分; 13時04分;等） 。 However important the four great Epistles may be, the gospels are still more so.但重要的四大書信可能，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.不說，其中一人提供一個完整傳耶穌，但他們佔的起源，基督教所生活的，其創辦人。 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.問題想的真實性福音，關係天氣福音，以及第四，天氣問題，一定要認真學習，在文章指這些各自的學科。
Publication information Written by AJ Maas.出版信息所作的AJ馬斯。 Transcribed by Joseph P. Thomas.轉錄由約瑟夫體育托馬斯。 In Memory of Archbishop Mathew Kavukatt The Catholic Encyclopedia, Volume VIII.在記憶的大主教馬修kavukatt天主教百科全書，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +約翰farley樞機主教，大主教紐約
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