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What Do Non-Christian Sources Say?
It is hardly surprising that Christian texts are our main source of information about the origins of Christianity. Most books on archery, baseball, or cooking are by enthusiasts of those activities. Christians were the most enthusiastic about Christianity and naturally wrote more about it. The four Gospels were, of course, written by advocates of belief in Jesus as the promised deliverer. They may therefore be said to be biased, in the sense that they are not impartial records but ones aiming to foster belief in Jesus Christ.
However, their bias does not mean we should distrust their record. An innocent man accused of a crime may have a deep interest in proving his innocence, but this bias is not a reason to dismiss evidence he produces. The question, then, is not whether the Gospel writers had an agenda, but whether they reported accurately.
Some sources, however, cannot be accused of bias in favor of Christianity. These include non-Christians who wrote within ninety years of the origins of Christianity and left us with records we can investigate. We will begin by considering three writers: Cornelius Tacitus, Pliny the Younger, and Flavius Josephus. Each of these had his own reason for writing, but in no case was it the promotion of Christianity. Tacitus and Pliny were, in fact, openly hostile to Christianity.
Cornelius Tacitus
Tacitus was born around the year AD 56. He held a series of distinguished Roman offices, including being a senator and a consul. He is now most famed for his writings, which include those shown in table 1.1.
Table 1.1. Writings of Tacitus
Short Title | Content | Length | Approximate Date |
Agricola | About Tacitus’s father-in-law, Julius Agricola, governor of Britain, including a description of Britain and its people | 1 book | AD 98 |
Germania | A description of Rome’s dealings with the Germanic tribes | 1 book | AD 98 |
Histories | A narrative of Roman history covering the years AD 69–96 | 14 books | AD 109 |
Annals | A narrative of Roman history covering the years AD 14–68 | 16 books | AD 115–117 |
Tacitus certainly had biases. He recounted history in order to give moral instruction, praising those he approved of and often applying a whole armory of rhetorical strategies to damn those he disliked. However, his ability to record factual information is first-rate. He could accurately describe remote places he had never visited and was the first to provide literature on the lochs in Scotland. He appears to have had access to sources that allowed him to relate detailed stories from more than four decades before he was born. We therefore have little reason to doubt the broad facts underlying his account of the early Christians as found in his Annals. To quote the Oxford Companion to Classical Literature, “The Annals in particular show Tacitus to have been one of the greatest of historians, with a penetrating insight into character and a sober grasp of the significant issues of the time.”
Tacitus wrote about the Great Fire in Rome, which occurred in July AD 64. He told of how it was thought that the mad emperor Nero had started the fire and yet blamed the many Christians then in Rome, accusing them of arson. In his career in Rome, Tacitus would have been able to talk to many adults about its events and to have access to Rome’s official records. We therefore have every reason to treat the outline of facts he provides as reliable.
This is how Tacitus tells the story, using the common early spelling of Christians as Chrestians:
The question should be raised how we know Tacitus actually wrote this. Is it not possible that the work of this pagan writer was tampered with by later Christian scribes? This has been the claim of a few scholars but has remained a marginal view for several reasons, of which I will give just two.
First, it should be remembered that all Greek and Latin literature transmitted to us from the classical period to the Middle Ages was handed down by Christian scribes. They preserved the references to Greek and Roman gods and faithfully copied religious ideas that differed from their own Christian views. In the last century or so, much-older manuscripts from before Christian times have been found in the dry sands of Egypt, and these show that scribes generally copied faithfully. The burden of proof is therefore on those who want to maintain that texts have been changed since classical times.
Second, Tacitus had a unique style of Latin, part of what is commonly called silver Latin, to distinguish it from Latin of the golden age of Cicero (107/106–43 BC). As every century passed, Latin changed, as all languages do. Medieval scribes were educated in medieval Latin and would not have been aware of all the differences between their own Latin and that of Tacitus. It would have been difficult for them to imitate Tacitus’s style of Latin for more than a few phrases at the most. That is why classical scholars today treat this as a reliable account, at least in regard to the main events.
The narrative provides significant information. We obviously learn that Tacitus did not like Christians (he c...