They also contained practical instructions for the growing number of Christians on how to live according to their faith. In the book, Jesus comes up twice — once in a curious passage about Jesus's supposed brother James and in another paragraph that has since been questioned in its authenticity. Historians think it has been altered by Christians several centuries later who wanted to portray Jesus in a better light.
Here is that passage coming from Antiquities :. He drew over to him both many of the Jews, and many of the Gentiles. He was Christ; and when Pilate, at the suggestion of the principal men amongst 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 tribe of Christians, so named from him, are not extinct at this day.
Roman historians Pliny and Tacitus also wrote about Jesus Christ about 20 years after Josephus's book. The "Annals" by Tacitus from AD mentioned the Roman prefect Pontius Pilate executing Jesus, alluding to crucifixion, and placed that event within the timeframe that agrees with Christian gospels. As you can also see in this excerpt, Tacitus was not a big fan of the Christians:. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind.
The oldest known manuscript fragment of the New Testament, containing a portion of the Gospel of John. According to Dr. Gathercole, the earliest Christian writings on Jesus come from the epistles of Paul. The first of these date to no later than within 25 years of Jesus's death AD On the other hand, biographical accounts of Jesus in the New Testament date from around 40 years after Jesus's death.
Still, these time spans mean that accounts of Jesus's life were written down by people who would have been alive to know him or the people who knew him personally.
The accounts of the witnesses also correspond quite well to what other sources of information tell us about the life in the Palestine of the first century. For example, having large crowds coming to a healer like Jesus is confirmed through archaeology, which tells us that residents of the area had to contend with diseases like leprosy and tuberculosis. A study of burials in Roman Palestine by archaeologist Byron McCane revealed that between two-thirds and three-quarters of the graves they looked at had remains of children and adolescents.
McCane underscored the prevalence of childhood mortality at the time, explaining that "during Jesus' time, getting past 15 was apparently the trick. Of course, just having the details of the environment right doesn't prove that Jesus Christ existed.
Gathercole, thinks it just wouldn't make sense for the writers of the time to create such an elaborate character, stating: "It is also difficult to imagine why Christian writers would invent such a thoroughly Jewish saviour figure in a time and place — under the aegis of the Roman empire — where there was strong suspicion of Judaism. This sentiment is supported by Byron McCane, an archaeologist and history professor at Florida Atlantic University who said in an interview with National Geographic that he "can think of no other example who fits into their time and place so well but people say doesn't exist.
An actor portraying Jesus is crucified as residents of Hiendelaencia dressed in period clothing perform during the reenactment of Christ's suffering on March 25, in Hiendelaencina, Spain. There have been a number of relics associated with Jesus, but none have been proven to be undoubtedly authentic. These include the infamous Shroud of Turin, supposedly the negative image of a man who was allegedly Jesus Christ.
Some claim it to be Jesus's shroud after the crucifixion. The science on the dating and origins the Shroud is very much being debated and doesn't generally support the claims. Another famous relic of dubious authenticity is The True Cross.
There are hundreds of fragments of wood claimed by various people throughout history as being from the cross used in the Crucifixion of Jesus. Many of these fragments are dispersed in various European Churches despite little confirmation they are real. Shroud of Turin. Modern photo of the face, positive left, digitally processed image on the right. Other Crucifixion-related purported relics include the Crown of Thorns worn by Jesus, the nails used in the cross, or the Veil of Veronica - supposedly used to wipe the sweat from Jesus's brow when he was carrying the cross.
Based on the evidence we have, can anyone with certainly say Jesus really existed about 2, years ago? While incontrovertible proof may be impossible to come by, those who study the period believe there was someone named Jesus Christ living in the area and time period that we generally agree on, said archaeologist Eric Meyers, emeritus professor in Judaic studies at Duke University. Whether Jesus of Nazareth was the Son of God who could perform miracles is certainly a matter of much different discussion.
Israeli archaeologist Yardenna Alexandre inspects Roman 1st century AD pottery found in an excavation which reveals for the first time a Jesus-era house from the Jewish village of Nazareth on December 21, in this biblical city in northern Israel.
In , author and journalist Nancy Rommelmann could not tear herself away from the story of the Jesica Santillan, a teenage child of undocumented Mexican immigrants who died after a double organ transplant went wrong at an American hospital. Now looking back 16 years, Rommelmann reflects on how the death of one girl captured her attention while larger tragedies could not.
That's because Jesica has a face. Why is it that some stories can needle our emotions when others barely raise an eyebrow? Is it media manipulation or simply a matter of how or how much, we can relate to the victims? Conflict correspondents have a particularly challenging task, given the difficulty in remaining impartial while portraying multiple viewpoints, aggressors and victims. Among all the heart-tugging qualities of Jesica's story, that Rommelmann so clearly saw her own daughter in a picture of Jesica is what, I submit, impelled the journalist to monitor and eventually write about the dashed hope of Jesica's parents' in their attempt to save her life.
Rommelmann's connection to Jesica was as palpable as it was understandable. We ache for our children, and by extension, the children of others. However, when news reports detail tragedies that befall larger groups of people, our compassion tends to decrease as the number of victims grows.
One theory holds that because we are hardwired by evolution to feel compassion for family-sized units, as the number of victims balloons beyond that, we actually lose the mental capacity to feel similar levels of compassion. But how we receive news is determined by those who observe, write, and present it to us. And for whom and why we actually feel compassion is influenced, and sometimes inculcated, by the manner in which the stories are told. It involves both the viewers' relationship with remote 'others' and their recognition that these 'others' are also part of one humankind, regardless of where, or who, they are.
An element of morality is thus imposed on 'us' — the viewer — to engage with ethics of care, or to imagine putting ourselves in the position of the victim. While this grand statement about the power of media rings true, it fails, in this instance, to consider our limited capacity to care for so much humankind. It's easier to write about morality from an ivory tower than to report on the ground, considering these matters are complicated by competing pressures from producers, editors, world leaders and media liaisons, to name just a few.
Matt Welch, Editor at Large for Reason magazine, explained to me what he sees as the extremely complicated moral narrative that emerges from reporting on foreign conflict:. And we have written keenly about the constant uses of propaganda on all sides in war zones. So we are considerably less likely to tell straightforward cases of individuals vs. Without diligently parsing the many distinctions on the ground, there is a danger in looking at conflict through the lens of morality and viewing someone who calls out for compassion. Heywood, "[compassion] now invites the viewer to engage with the suffering of those seen on the screen and even, going further, to take a moral stance about an event.
The problem with moral imperatives is that they often look different depending on which team one endorses. Are they children or young terrorists; occupiers or defenders, refugees or combatants, police or army? These types of questions present ethical and professional dilemmas for the journalists who play such a large role in shaping our view of the situation. Compounding the difficulty of making moral assessments is the fleeting nature of compassion itself. The amount of compassion we have to give decreases as the number of victims mounts, and the further away the event is in time and space.
As we move further from those with whom we can identify, the media must work harder to gain our support, to reel us back to the story as time passes before we are on to the next news cycle. I do remind them, however, who composed the story…Sometimes you need to talk to a lot of people, to get a full story, the panorama. But you can also sit quietly with one person, and let him or her take you deep, deep, deep.
As long as you construct the material properly, never ever going for sentimentality, as long as you let the subject speak and you really listen, I think it's inevitable that your foster compassion. Reason's Welch offered this. What do you think attracts more attention, the statistic that there are , marijuana-related arrests per year, or an individual story about a grandmother locked up for seeking glaucoma medication? The LAPD paid out millions annually in police-abuse settlements to mostly nonwhite victims back in the s, but it took the videotape of Rodney King to make people fully aware of the reality.
How stories of disaster, war and tragedy reach us is not something most of us think about as we watch the news or read accounts online, but the task of constructing a narrative that will elicit compassion is a thoughtful, often fraught process undertaken by writers, producers, editors and presenters.
Each angle is considered. Compassion has probative worth as a news value but it must be genuine, not manufactured. In times of war, the ability to shift framing to prompt compassion for one side or another can sway public opinion. In Cleveland Governor Martin L. Davey decreed a Jesse Owens Day.
Over the radio, Mrs.
No Medals: The True Story of the Search for Historical Evidence Necessary: The True No Medals is a Christmas story wrapped around a search of government . No Medals: Th E True Story of the Search for Historical Evidence Necessary: Peter C Banks: lirodisa.tk: The Book Depository UK.
When a problem came up, he always faced it. I never felt like that before. Not everyone, of course, saw Owens' victories as highlights. Hitler famously refused to congratulate him; as TIME explained in the same story, a prominent Nazi theory to explain why the U.
Despite the attempt to explain away the wins with such falsehoods, Owens had proved Hitler's theories about race differences wrong. When Owens died in , TIME noted that his time on the track ended up ultimately less important than his timing in history: "At the Olympics in Berlin, which Adolf Hitler hoped would be a showcase of Aryan supremacy, Owens won four gold medals in track and field events, a feat not equaled since.
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