By Georges Ory
Translation of examine des origines chrétiennes
Translated via Paul Davidson
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Additional resources for An analysis of Christian origins
Some would like, without valid reason, to connect a message sent by the Emperor Claudius to the prefect of Egypt in 41 with the Christians: “I explicitly order the Jews not to bring in or admit Jews who come down the river from Egypt or from Syria, a proceeding which will compel me to conceive serious suspicions. ” That order concerns not Christians but messianic or apocalypticist Jews who were preaching the end of the world and the coming of their Messiah. What Claudius feared most of all regarding the Alexandrian Jews was not their messianism, which applied to few of the hellenized Jews in Egypt, but their number and the anti-Semitism that could result.
Tacitus was writing three generations after the events that he recounts. He is simply reporting hearsay. He is not a direct witness, and it is surprising that he knows more about the Christians than the Jewish and Roman historians who preceded him and knew nothing about the crucifixion in the year 30. 35 Tacitus associates Christians with the fire that ravaged Rome in year 64 of the common era. If that had been the case and the Christians were martyred by Nero because of this disaster, the Church Fathers would not have failed to mention it and write long chapters on the persecution instituted by Nero.
The Galileans were not Christians. As is often stated in the Gospels, our Jesus was himself a Galilean, a friend of fishermen and the poor. He was often seen near the lake, where he recruited his “disciples” — Galileans for the most part. He was executed with two malefactors. 36). 48). Jesus claimed to be “king of the Jews” and declared that he brought not peace but a sword (Matt. 34). He entered Jerusalem as the “Son of David”; he instigated disorder in the precincts of the temple, where he overturned the merchants’ tables (Matt.