Jump to content

Suetonius on Christians: Difference between revisions

From Wikipedia, the free encyclopedia
Browse history interactively
← Previous editNext edit →
Content deleted Content added
VisualWikitext
No edit summary
No edit summary
Line 17: Line 17:


==The Claudius reference==
==The Claudius reference==
Roman Emperor Claudius reigned 41 to 54 AD. Suetonius reports his dealings with the eastern Roman Empire, that is, with Greece and Macedonia, and with the Lycians, Rhodians, and Trojans.<ref>C. Adrian Thomas, ''A Case for Mixed-Audience With Reference to the Warning Passages in the Book of Hebrews'', Peter Lang Pub (2008) p 116</ref>
Roman Emperor Claudius reigned 41 to 54 AD. Suetonius reports his dealings with the eastern Roman Empire, that is, with Greece and Macedonia, and with the Lycians, Rhodians, and Trojans.<ref>C. Adrian Thomas, ''A Case for Mixed-Audience With Reference to the Warning Passages in the Book of Hebrews'', Peter Lang Pub (2008) p 116</ref>


In [[wikisource:The_Lives_of_the_Twelve_Caesars/Claudius#25|''Claudius'' 25]] Suetonius refers to the expulsion of Jews by Claudius and states (in Edwards' translation):<ref name=lives />
In [[wikisource:The_Lives_of_the_Twelve_Caesars/Claudius#25|''Claudius'' 25]] Suetonius refers to the expulsion of Jews by Claudius and states (in Edwards' translation):<ref name=lives />
Line 30: Line 30:
{{Quotation|Iudaeos impulsore Chresto<ref>Boman (2012) states that there are many different spellings of this word in the manuscripts he examined, namely "''Chresto, Cherestro, Cresto, Chrestro, Cheresto, Christo, xpo, xpisto,'' and ''Cristo''". The readings ''Chestro'' and ''Chirestro'', mentioned by earlier scholars, "might indeed be only scholarly misspellings" he writes. He concludes that "the majority of the 41 manuscripts collected [by him], including a vast majority of the oldest and most trustworthy manuscripts from the 9th to the 13th century, belonging to both [manuscript] families read ''Chresto''" and that "it is incorrect to claim that only ''one'' manuscript contains this reading (Torrentius), that ''Chresto'' is only an occasional reading (Botermann) or that no copyist ever wrote ''Christo'' (Van Voorst)", "that ''Cherestro'', and other similar spellings, in all likelihood are at best mere scribal or scholarly conjectures, but rather pure scribal errors which have been incautiously transmitted" and that "Christ-spellings in the MSS most likely are the conjectures by Christian scribes or scholars"; see J. Boman, ''[http://brepols.metapress.com/content/y4m58q8x60600153/ Inpulsore Cherestro? Suetonius’ Divus Claudius 25.4 in Sources and Manuscripts]'', Liber Annuus 61 (2011), ISSN 0081-8933, Studium Biblicum Franciscanum, Jerusalem 2012, p. 375 f</ref> assidue tumultuantis Roma expulit}}
{{Quotation|Iudaeos impulsore Chresto<ref>Boman (2012) states that there are many different spellings of this word in the manuscripts he examined, namely "''Chresto, Cherestro, Cresto, Chrestro, Cheresto, Christo, xpo, xpisto,'' and ''Cristo''". The readings ''Chestro'' and ''Chirestro'', mentioned by earlier scholars, "might indeed be only scholarly misspellings" he writes. He concludes that "the majority of the 41 manuscripts collected [by him], including a vast majority of the oldest and most trustworthy manuscripts from the 9th to the 13th century, belonging to both [manuscript] families read ''Chresto''" and that "it is incorrect to claim that only ''one'' manuscript contains this reading (Torrentius), that ''Chresto'' is only an occasional reading (Botermann) or that no copyist ever wrote ''Christo'' (Van Voorst)", "that ''Cherestro'', and other similar spellings, in all likelihood are at best mere scribal or scholarly conjectures, but rather pure scribal errors which have been incautiously transmitted" and that "Christ-spellings in the MSS most likely are the conjectures by Christian scribes or scholars"; see J. Boman, ''[http://brepols.metapress.com/content/y4m58q8x60600153/ Inpulsore Cherestro? Suetonius’ Divus Claudius 25.4 in Sources and Manuscripts]'', Liber Annuus 61 (2011), ISSN 0081-8933, Studium Biblicum Franciscanum, Jerusalem 2012, p. 375 f</ref> assidue tumultuantis Roma expulit}}


The brief Latin statement has been described as a "notorious crux"<ref>{{citation| last=Gruen| first=Eric| author-link = Erich Gruen| url=http://bmcr.brynmawr.edu/1998/1998-07-02.html |title=review of H. Dixon Slingerland, ''Claudian Policymaking and the Early Imperial Repression of Judaism at Rome'' |journal=Bryn Mawr Classical Review |volume=1998-07-02 |year=1998}}. Donna Hurley also notes that ''impulsore Chresto'' is "surely the most notorious phrase Suetonius ever wrote." (Donna W. Hurley (ed.), ''Suetonius: Diuus Claudius'' (Cambridge University Press, 2001) ISBN 9780521596763 p.177.) Leonard Rutgers states that "the interpretation of Suetonius's phrase ''impulsore Chresto'' is difficult" and "opinions differ as to what caused these disturbances." (Leonard Victor Rutgers, "Roman Policy towards the Jews: Expulsions from the City of Rome during the First Century C.E." in ''Classical Antiquity'' 13, 1 (1994) p.66 {{JSTOR|25011005}}.)</ref> and William L. Lane explains that the Latin text is ambiguous, giving two ways of interpreting it:
The brief Latin statement has been described as a "notorious crux"<ref>{{citation| last=Gruen| first=Eric| author-link = Erich Gruen| url=http://bmcr.brynmawr.edu/1998/1998-07-02.html |title=review of H. Dixon Slingerland, ''Claudian Policymaking and the Early Imperial Repression of Judaism at Rome'' |journal=Bryn Mawr Classical Review |volume=1998-07-02 |year=1998}}. Donna Hurley also notes that ''impulsore Chresto'' is "surely the most notorious phrase Suetonius ever wrote." (Donna W. Hurley (ed.), ''Suetonius: Diuus Claudius'' (Cambridge University Press, 2001) ISBN 9780521596763 p.177.) Leonard Rutgers states that "the interpretation of Suetonius's phrase ''impulsore Chresto'' is difficult" and "opinions differ as to what caused these disturbances." (Leonard Victor Rutgers, "Roman Policy towards the Jews: Expulsions from the City of Rome during the First Century C.E." in ''Classical Antiquity'' 13, 1 (1994) p.66 {{JSTOR|25011005}}.)</ref> and William L. Lane explains that the Latin text is ambiguous, giving two ways of interpreting it:
# "He expelled from Rome the Jews constantly making disturbances at the instigation of Chrestus"
# "He expelled from Rome the Jews constantly making disturbances at the instigation of Chrestus"
# "Since the Jews constantly make disturbances at the instigation of Chrestus, he expelled them from Rome."
# "Since the Jews constantly make disturbances at the instigation of Chrestus, he expelled them from Rome."
Line 38: Line 38:


====Chrestus====
====Chrestus====
[[James Dunn (theologian)|James D.G. Dunn]] states that most scholars infer that "Suetonius misheard the name 'Christus' (referring to Jesus as Christ) as 'Chrestus'" and also misunderstood the report and assumed that the followers of someone called Chrestus were causing disturbances within the Jewish community based on his instigation.<ref name=Dunn141>James D. G. Dunn ''Jesus Remembered'' (2003) ISBN 0-8028-3931-2 pp. 141-143</ref> Andreas J. Köstenberger asserts that Suetonius had confused the name "Chrestus" with "Christus" and that he thought "Jesus was alive and in Rome at the time of the expulsion."<ref name=Cradle110 /> William L. Lane states that Suetonius' reference to the agitator displays a "notorius confusion" and indicates that Suetonius may have relied on contemporary records, without careful evaluation.<ref name=Lane204 >William L. Lane in ''Judaism and Christianity in First-Century Rome'' edited by Karl Paul Donfried and
[[James Dunn (theologian)|James D.G. Dunn]] states that most scholars infer that "Suetonius misheard the name 'Christus' (referring to Jesus as Christ) as 'Chrestus'" and also misunderstood the report and assumed that the followers of someone called Chrestus were causing disturbances within the Jewish community based on his instigation.<ref name=Dunn141>James D. G. Dunn ''Jesus Remembered'' (2003) ISBN 0-8028-3931-2 pp. 141-143</ref> Andreas J. Köstenberger asserts that Suetonius had confused the name "Chrestus" with "Christus" and that he thought "Jesus was alive and in Rome at the time of the expulsion."<ref name=Cradle110 /> William L. Lane states that Suetonius' reference to the agitator displays a "notorius confusion" and indicates that Suetonius may have relied on contemporary records, without careful evaluation.<ref name=Lane204 >William L. Lane in ''Judaism and Christianity in First-Century Rome'' edited by Karl Paul Donfried and
Peter Richardson (1998) ISBN 0802842658 pp. 204-206</ref> [[R.T. France]] says that the notion of a misspelling by Suetonius "can never be more than a guess, and the fact that Suetonius can elsewhere speak of 'Christians' as members of a new cult (without any reference to Jews) surely makes it rather unlikely that he could make such a mistake."<ref>R.T. France, ''The Evidence for Jesus'', Hodder & Stoughton (1986) p. 42.</ref> The term Chrestus (which may have also been used by Tacitus) was common at the time, particularly for slaves, meaning good or useful.<ref name=France42>R. T. France. ''The Evidence for Jesus''. (2006) Regent College Publishing ISBN 1-57383-370-3. p. 42</ref> William L. Lane states that while Chrestus was a common name among Roman slaves at the time it was not a common Jewish name.<ref name=Lane204 /> Van Voorst states that the name Chrestus is never found among Jewish inscriptions in Rome,<ref>Van Voorst, page 33</ref> but a Jewish woman named Chreste (ΧΡΗΣΤΗ) is mentioned in [http://homes.chass.utoronto.ca/~kloppen/images/Cirb70.jpg an inscription] from [[Panticapaeum]], made in 80/81 AD.<ref>Terence L. Donaldson, ''Judaism and the Gentiles: Jewish Patterns of Universalism (to 135 CE)'', Waco, Tex.: Baylor University Press, 2007, p. 609 f</ref>
Peter Richardson (1998) ISBN 0802842658 pp. 204-206</ref> [[R.T. France]] says that the notion of a misspelling by Suetonius "can never be more than a guess, and the fact that Suetonius can elsewhere speak of 'Christians' as members of a new cult (without any reference to Jews) surely makes it rather unlikely that he could make such a mistake."<ref>R.T. France, ''The Evidence for Jesus'', Hodder & Stoughton (1986) p. 42.</ref> The term Chrestus (which may have also been used by Tacitus) was common at the time, particularly for slaves, meaning good or useful.<ref name=France42>R. T. France. ''The Evidence for Jesus''. (2006) Regent College Publishing ISBN 1-57383-370-3. p. 42</ref> William L. Lane states that while Chrestus was a common name among Roman slaves at the time it was not a common Jewish name.<ref name=Lane204 /> Van Voorst states that the name Chrestus is never found among Jewish inscriptions in Rome,<ref>Van Voorst, page 33</ref> but a Jewish woman named Chreste (ΧΡΗΣΤΗ) is mentioned in [http://homes.chass.utoronto.ca/~kloppen/images/Cirb70.jpg an inscription] from [[Panticapaeum]], made in 80/81 AD.<ref>Terence L. Donaldson, ''Judaism and the Gentiles: Jewish Patterns of Universalism (to 135 CE)'', Waco, Tex.: Baylor University Press, 2007, p. 609 f</ref>


[[Image:Nerva Fiscus Iudaicus coin.jpg|thumb|left|200px||A coin issued by Emperor [[Nerva]] (AD 96-98) reads ''fisci Judaici [[calumnia (Roman law)|calumnia]] sublata'', "abolition of [[malicious prosecution]] in connection with the Jewish tax"<ref>As translated by Molly Whittaker, ''Jews and Christians: Graeco-Roman Views'', (Cambridge University Press, 1984), p. 105.</ref>]]
[[Image:Nerva Fiscus Iudaicus coin.jpg|thumb|left|200px||A coin issued by Emperor [[Nerva]] (AD 96-98) reads ''fisci Judaici [[calumnia (Roman law)|calumnia]] sublata'', "abolition of [[malicious prosecution]] in connection with the Jewish tax"<ref>As translated by Molly Whittaker, ''Jews and Christians: Graeco-Roman Views'', (Cambridge University Press, 1984), p. 105.</ref>]]


Feldman states that most scholars assume that in the reference Jesus is meant and that the disturbances mentioned were due to the spread of Christianity in Rome.<ref name=Feldman332/> [[Robert E. Van Voorst]] states that there is "near-unanimous" agreement among scholars that the use of Chrestus here refers to Christ.<ref name=vvorst31 >Van Voorst, ''Jesus'', 2000. pp 31-32</ref> but states that nothing in the sentence that Suetonius wrote explicitly refers to Christ or Christianity and adds that the simplest way to understand the statement is that Chrestus was an agitator in Rome.<ref>Van Voorst, ''Jesus'', 2000. p. 32.</ref> Later, Van Voorst explains that in the passage Chrestus is most likely an error for Christus.<ref>Van Voorst page 37</ref> E. M. Smallwood states that the only reasonable interpretation is that Suetonius was referring to Christianity.<ref name=EMSmall210>E. Mary Smallwood, ''The Jews Under Roman Rule: From Pompey to Diocletian'' (Oct 1, 2001) ISBN 039104155X pp. 210-211</ref> H. Solin notes that the statement by Suetonius is often seen as reflective of a dispute about Jesus, but without sufficient reason, and he argues that Chrestus was involved in rioting in Rome.<ref>H. Solin, "Juden und Syrer im westlichen Teil der römischen Welt" in Hildegard Temporini, Wolfgang Haase (eds.), ''Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms in Spiegel der neueren Forschung'', Volumes 2-22 (Walter De Gruyter, 1983) ISBN 9783110095258 p. 659.</ref> [[F. F. Bruce]] states that it is more likely that Chrestus was understood by Suetonius to be the leader of the Christians, and that writing about 70 years after the event Suetonius may have consulted records that led him to believe the agitator was in Rome.<ref>Frederick Fyvie Bruce ''The Letter of Paul to the Romans'' ISBN 0802800629 pp. 16-17</ref> [[Edwin M. Yamauchi]] states that "A growing number of scholars, however, have accepted the argument that the "Chrestus" mentioned in Suetonius was simply a Jewish agitator with a common name, and that he had no association with Christianity."<ref>Edwin M. Yamauchi, "Jesus Outside the New Testament: What Is the Evidence?", in ''Jesus Under Fire'', Michael J. Wilkins & J.P. Moreland (eds.), Grand Rapids: Zondervan, (1995) ISBN 0-310-21139-5, p.215</ref> John Granger Cook finds that the identification of Chrestus with Christ unresolved.<ref>John Granger Cook, ''Roman Attitudes Toward the Christians: From Claudius to Hadrian'', Tübingen: Mohr Siebeck, (2010) ISBN 9783161505539, p.27.</ref> Amy-Jill Levine states that Suetonius may have dealt with "struggles between Jews who accepted the Christian proclamation and those who did not" or "the otherwise unknown 'Chrestus' could have been a local agitator."<ref>Amy-Jill Levine, "Introduction" in ''The historical Jesus in context'', A.J. Levine, Dale C. Allison, Jr., and John Dominic Crossan, (eds.), Princeton University Press, (2006) ISBN 978-0691009926, p.22.</ref> Silvia Cappelletti notes that "[t]he involvement of the Christians in this event depends entirely on the way Chrestus is interpreted."<ref>Silvia Cappelletti, ''The Jewish Community in Rome: From the Second Century B. C. to the Third Century C. E.'' (Leiden: Brill, 2006) ISBN 9004151575 p.74.</ref>
Feldman states that most scholars assume that in the reference Jesus is meant and that the disturbances mentioned were due to the spread of Christianity in Rome.<ref name=Feldman332/> [[Robert E. Van Voorst]] states that there is "near-unanimous" agreement among scholars that the use of Chrestus here refers to Christ.<ref name=vvorst31 >Van Voorst, ''Jesus'', 2000. pp 31-32</ref> but states that nothing in the sentence that Suetonius wrote explicitly refers to Christ or Christianity and adds that the simplest way to understand the statement is that Chrestus was an agitator in Rome.<ref>Van Voorst, ''Jesus'', 2000. p. 32.</ref> Later, Van Voorst explains that in the passage Chrestus is most likely an error for Christus.<ref>Van Voorst page 37</ref> E. M. Smallwood states that the only reasonable interpretation is that Suetonius was referring to Christianity.<ref name=EMSmall210>E. Mary Smallwood, ''The Jews Under Roman Rule: From Pompey to Diocletian'' (Oct 1, 2001) ISBN 039104155X pp. 210-211</ref> H. Solin notes that the statement by Suetonius is often seen as reflective of a dispute about Jesus, but without sufficient reason, and he argues that Chrestus was involved in rioting in Rome.<ref>H. Solin, "Juden und Syrer im westlichen Teil der römischen Welt" in Hildegard Temporini, Wolfgang Haase (eds.), ''Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms in Spiegel der neueren Forschung'', Volumes 2-22 (Walter De Gruyter, 1983) ISBN 9783110095258 p. 659.</ref> [[F. F. Bruce]] states that it is more likely that Chrestus was understood by Suetonius to be the leader of the Christians, and that writing about 70 years after the event Suetonius may have consulted records that led him to believe the agitator was in Rome.<ref>Frederick Fyvie Bruce ''The Letter of Paul to the Romans'' ISBN 0802800629 pp. 16-17</ref> [[Edwin M. Yamauchi]] states that "A growing number of scholars, however, have accepted the argument that the "Chrestus" mentioned in Suetonius was simply a Jewish agitator with a common name, and that he had no association with Christianity."<ref>Edwin M. Yamauchi, "Jesus Outside the New Testament: What Is the Evidence?", in ''Jesus Under Fire'', Michael J. Wilkins & J.P. Moreland (eds.), Grand Rapids: Zondervan, (1995) ISBN 0-310-21139-5, p.215</ref> John Granger Cook finds that the identification of Chrestus with Christ unresolved.<ref>John Granger Cook, ''Roman Attitudes Toward the Christians: From Claudius to Hadrian'', Tübingen: Mohr Siebeck, (2010) ISBN 9783161505539, p.27.</ref> Amy-Jill Levine states that Suetonius may have dealt with "struggles between Jews who accepted the Christian proclamation and those who did not" or "the otherwise unknown 'Chrestus' could have been a local agitator."<ref>Amy-Jill Levine, "Introduction" in ''The historical Jesus in context'', A.J. Levine, Dale C. Allison, Jr., and John Dominic Crossan, (eds.), Princeton University Press, (2006) ISBN 978-0691009926, p.22.</ref> Silvia Cappelletti notes that "[t]he involvement of the Christians in this event depends entirely on the way Chrestus is interpreted."<ref>Silvia Cappelletti, ''The Jewish Community in Rome: From the Second Century B. C. to the Third Century C. E.'' (Leiden: Brill, 2006) ISBN 9004151575 p.74.</ref>


Among recent classical scholars there does not seem to be the certainty that is found among many biblical studies scholars. [[Barbara Levick]] comments, "To claim that Suetonius, writing in the second century, misunderstood a reference to Christians in his source is unconvincingly economical", concluding "The precise cause of the expulsion remains obscure."<ref>Barbara Levick, ''Claudius'' (Yale University Press, 1993) ISBN 9780300058314 p.121-122.</ref> J. Mottershead in his commentary on the ''Claudius'' states that if Suetonius "had included a reference to Christ one would not have expected him to have simply used Chrestus/Christus unqualified." This points "towards the conclusion that Suetonius did not have in mind a religious dispute involving Christians."<ref>J. Mottershead (ed.), ''Claudius, ed. with commentary'' (Bristol : Bristol Classical Press, 1986) p.50.</ref>
Among recent classical scholars there does not seem to be the certainty that is found among many biblical studies scholars. [[Barbara Levick]] comments, "To claim that Suetonius, writing in the second century, misunderstood a reference to Christians in his source is unconvincingly economical", concluding "The precise cause of the expulsion remains obscure."<ref>Barbara Levick, ''Claudius'' (Yale University Press, 1993) ISBN 9780300058314 p.121-122.</ref> J. Mottershead in his commentary on the ''Claudius'' states that if Suetonius "had included a reference to Christ one would not have expected him to have simply used Chrestus/Christus unqualified." This points "towards the conclusion that Suetonius did not have in mind a religious dispute involving Christians."<ref>J. Mottershead (ed.), ''Claudius, ed. with commentary'' (Bristol : Bristol Classical Press, 1986) p.50.</ref>
Line 58: Line 58:
p.1059.</ref><ref>Brian Incigneri, ''The Gospel to the Romans'' (Leiden: Brill, 2003) ISBN 9004131086 p.211.</ref>
p.1059.</ref><ref>Brian Incigneri, ''The Gospel to the Romans'' (Leiden: Brill, 2003) ISBN 9004131086 p.211.</ref>


Dating the expulsion provides some challenges because Suetonius writes in a topical rather than chronological fashion, necessitating the use of other texts to establish a time frame.<ref name=Dix306>Slingerland, 'Suetonius "Claudius" 25.4 and the Account in Cassius Dio', ''JQR'' 79, 4, p.306</ref><ref name=Jerry152/><ref name=Reisner13/> The dating of the "edict of Claudius" for the expulsion of Jews relies on three separate texts beyond Suetonius' own reference, which in chronological order are: [[Cassius Dio]]'s reference in History 60.6.6-7, [[Paulus Orosius]]'s fifth century mention in History 7.6.15-16 of a non-extant [[Josephus]] reference and the reference to the trial of Apostle Paul by Gallio in the [[Acts of the Apostles]] ([[wikisource:Bible (American Standard)/Acts#18:2|18:2]]).<ref name=Jerry152>Jerome Murphy-O'Connor ''St. Paul's Corinth: Texts and Archaeology'' (Aug 1, 2002) ISBN 0814653030 p.152</ref> Scholars generally agree that these references refer to the same event.<ref name=Reisner13>[[Rainer Riesner]] "Pauline Chronology" in Stephen Westerholm ''The Blackwell Companion to Paul'' (May 16, 2011) ISBN 1405188448 pp.13-14</ref> Most scholars agree that the expulsion of some Jews mentioned by Suetonius happened around AD 49-50, but a minority of scholars suggest dates within a few years of that range.<ref name=Cradle110 /><ref name=Novak18>''Christianity and the Roman Empire: background texts'' by Ralph Martin Novak 2001 ISBN 1-56338-347-0 pages 18-22</ref><ref name=Keener51>Craig S. Keener in ''The Blackwell Companion to Paul'' edited by Stephen Westerholm 2011 ISBN 1405188448 page 51</ref>
Dating the expulsion provides some challenges because Suetonius writes in a topical rather than chronological fashion, necessitating the use of other texts to establish a time frame.<ref name=Dix306>Slingerland, 'Suetonius "Claudius" 25.4 and the Account in Cassius Dio', ''JQR'' 79, 4, p.306</ref><ref name=Jerry152/><ref name=Reisner13/> The dating of the "edict of Claudius" for the expulsion of Jews relies on three separate texts beyond Suetonius' own reference, which in chronological order are: [[Cassius Dio]]'s reference in History 60.6.6-7, [[Paulus Orosius]]'s fifth century mention in History 7.6.15-16 of a non-extant [[Josephus]] reference and the reference to the trial of Apostle Paul by Gallio in the [[Acts of the Apostles]] ([[wikisource:Bible (American Standard)/Acts#18:2|18:2]]).<ref name=Jerry152>Jerome Murphy-O'Connor ''St. Paul's Corinth: Texts and Archaeology'' (Aug 1, 2002) ISBN 0814653030 p.152</ref> Scholars generally agree that these references refer to the same event.<ref name=Reisner13>[[Rainer Riesner]] "Pauline Chronology" in Stephen Westerholm ''The Blackwell Companion to Paul'' (May 16, 2011) ISBN 1405188448 pp.13-14</ref> Most scholars agree that the expulsion of some Jews mentioned by Suetonius happened around AD 49-50, but a minority of scholars suggest dates within a few years of that range.<ref name=Cradle110 /><ref name=Novak18>''Christianity and the Roman Empire: background texts'' by Ralph Martin Novak 2001 ISBN 1-56338-347-0 pages 18-22</ref><ref name=Keener51>Craig S. Keener in ''The Blackwell Companion to Paul'' edited by Stephen Westerholm 2011 ISBN 1405188448 page 51</ref>


==The Nero reference==
==The Nero reference==
Line 81: Line 81:
{{Wikisource author|Gaius Suetonius Tranquillus}}
{{Wikisource author|Gaius Suetonius Tranquillus}}
{{Commons category|Suetonius}}
{{Commons category|Suetonius}}
* [[Historicity of Jesus]]
*[[Historicity of Jesus]]
* [[Historical Jesus]]
*[[Historical Jesus]]
* [[Josephus on Jesus]]
*[[Josephus on Jesus]]
* [[Lucian on Jesus]]
*[[Lucian on Jesus]]
* [[Mara Bar-Serapion]]
*[[Mara Bar-Serapion]]


==References==
==References==

Revision as of 19:50, 4 May 2013

A 1540 copy of Lives of the Twelve Caesars by Suetonius

The Roman historian Suetonius (c. AD 69 – c. AD 122) makes reference to early Christians and possible reference to their founder in his work Lives of the Twelve Caesars.[1][2][3][4]

A statement in Divus Claudius 25 involves the agitations in the Roman Jewish community which led to the expulsion of Jews from Rome by Claudius in AD 49, and may be the same event mentioned in the Acts of the Apostles (18:2).[4] Scholars are divided on the value of this reference in the biography of Claudius. Some scholars see it as a likely reference to Jesus, while others see it as referring to an otherwise unknown person living in Rome.[5][6][7] Louis Feldman states that most scholars assume that in the reference Jesus is meant and that the disturbances mentioned were due to the spread of Christianity in Rome.[8]

The Nero 16 passage refers to a series of rulings by Nero for public order, one of which being the punishment of Christians.[9] These punishments are generally dated to around AD 64,[10] the year of the Great Fire of Rome. In this passage Suetonius describes Christianity as a superstition (superstitio) as do his contemporaries, Tacitus and Pliny.[2]

Historians debate whether or not the Roman government distinguished between Christians and Jews prior to Nerva's modification of the Fiscus Judaicus in AD 96. From then on, practising Jews paid the tax, Christians did not.[11]

The Claudius reference

Roman Emperor Claudius reigned 41 to 54 AD. Suetonius reports his dealings with the eastern Roman Empire, that is, with Greece and Macedonia, and with the Lycians, Rhodians, and Trojans.[12]

In Claudius 25 Suetonius refers to the expulsion of Jews by Claudius and states (in Edwards' translation):[1]

"Since the Jews constantly made disturbances at the instigation of Chrestus, he expelled them from Rome."

As it is highly unlikely that a Christian interpolator would have called Jesus "Chrestus", placed him in Rome in 49, or called him a "troublemaker", the overwhelming majority of scholars conclude that the passage is genuine.[13]

The Latin text

The Latin original version of this statement is as follows (in Ihm's edition):[14]

Iudaeos impulsore Chresto[15] assidue tumultuantis Roma expulit

The brief Latin statement has been described as a "notorious crux"[16] and William L. Lane explains that the Latin text is ambiguous, giving two ways of interpreting it:

  1. "He expelled from Rome the Jews constantly making disturbances at the instigation of Chrestus"
  2. "Since the Jews constantly make disturbances at the instigation of Chrestus, he expelled them from Rome."

The first indicates that Claudius only expelled those Jews who were making disturbances.[17] A third way of reading the Latin text has been noted, that Chrestus instigated Claudius to expel the Jews.[18] Boman (2012) uses the following translation, which he "consider[s] non-committal and adequately close to the original Latin": "From Rome he (Claudius) expelled the perpetually tumultuating Jews prompted by Chrestus."[19]

Interpretation

Chrestus

James D.G. Dunn states that most scholars infer that "Suetonius misheard the name 'Christus' (referring to Jesus as Christ) as 'Chrestus'" and also misunderstood the report and assumed that the followers of someone called Chrestus were causing disturbances within the Jewish community based on his instigation.[20] Andreas J. Köstenberger asserts that Suetonius had confused the name "Chrestus" with "Christus" and that he thought "Jesus was alive and in Rome at the time of the expulsion."[4] William L. Lane states that Suetonius' reference to the agitator displays a "notorius confusion" and indicates that Suetonius may have relied on contemporary records, without careful evaluation.[21] R.T. France says that the notion of a misspelling by Suetonius "can never be more than a guess, and the fact that Suetonius can elsewhere speak of 'Christians' as members of a new cult (without any reference to Jews) surely makes it rather unlikely that he could make such a mistake."[22] The term Chrestus (which may have also been used by Tacitus) was common at the time, particularly for slaves, meaning good or useful.[23] William L. Lane states that while Chrestus was a common name among Roman slaves at the time it was not a common Jewish name.[21] Van Voorst states that the name Chrestus is never found among Jewish inscriptions in Rome,[24] but a Jewish woman named Chreste (ΧΡΗΣΤΗ) is mentioned in an inscription from Panticapaeum, made in 80/81 AD.[25]

A coin issued by Emperor Nerva (AD 96-98) reads fisci Judaici calumnia sublata, "abolition of malicious prosecution in connection with the Jewish tax"[26]

Feldman states that most scholars assume that in the reference Jesus is meant and that the disturbances mentioned were due to the spread of Christianity in Rome.[8] Robert E. Van Voorst states that there is "near-unanimous" agreement among scholars that the use of Chrestus here refers to Christ.[27] but states that nothing in the sentence that Suetonius wrote explicitly refers to Christ or Christianity and adds that the simplest way to understand the statement is that Chrestus was an agitator in Rome.[28] Later, Van Voorst explains that in the passage Chrestus is most likely an error for Christus.[29] E. M. Smallwood states that the only reasonable interpretation is that Suetonius was referring to Christianity.[30] H. Solin notes that the statement by Suetonius is often seen as reflective of a dispute about Jesus, but without sufficient reason, and he argues that Chrestus was involved in rioting in Rome.[31] F. F. Bruce states that it is more likely that Chrestus was understood by Suetonius to be the leader of the Christians, and that writing about 70 years after the event Suetonius may have consulted records that led him to believe the agitator was in Rome.[32] Edwin M. Yamauchi states that "A growing number of scholars, however, have accepted the argument that the "Chrestus" mentioned in Suetonius was simply a Jewish agitator with a common name, and that he had no association with Christianity."[33] John Granger Cook finds that the identification of Chrestus with Christ unresolved.[34] Amy-Jill Levine states that Suetonius may have dealt with "struggles between Jews who accepted the Christian proclamation and those who did not" or "the otherwise unknown 'Chrestus' could have been a local agitator."[35] Silvia Cappelletti notes that "[t]he involvement of the Christians in this event depends entirely on the way Chrestus is interpreted."[36]

Among recent classical scholars there does not seem to be the certainty that is found among many biblical studies scholars. Barbara Levick comments, "To claim that Suetonius, writing in the second century, misunderstood a reference to Christians in his source is unconvincingly economical", concluding "The precise cause of the expulsion remains obscure."[37] J. Mottershead in his commentary on the Claudius states that if Suetonius "had included a reference to Christ one would not have expected him to have simply used Chrestus/Christus unqualified." This points "towards the conclusion that Suetonius did not have in mind a religious dispute involving Christians."[38]

The spelling issue

Chresto (ablative of Chrestus) is the most trustworthy spelling in Suetonius' work. "A spelling with an e is used in 90.2 % (37 of 41)" of the manuscripts collected by Boman (2012).[39] William L. Lane states that the confusion between Chrestus and Christus was natural enough for Suetonius, given that at that point in history the distinction between spelling and pronunciation was negligible.[21] Lane states that this is supported by the spelling of Christians in Acts 11:26 and 26:28 and in 1 Peter 4:16 where the unical codex Sinaiticus reads Chrestianos.[21] Raymond E. Brown states in the second century, when Suetonius wrote, both Christus (Christ) and Christianus (Christian) were often written with an "e" instead of an "i" after the "r".[40] Irina Levinskaya looks at the spelling issue and concludes "We need to abandon the habit of making dogmatic statements about how actually Suetonius or Tacitus spelled the name of Christ or of the adherents of the new religion. We simply don't know."[41] Joseph Fitzmyer states that because of the commonality of both terms at the time, Suetonius confused the two.[42] After stating the popular assumption that Chrestus was an alternative spelling of Christ, Andrew D. Clarke adds that the view is "increasingly disputed".[43] In Tacitus' Annals, the word "Christians" might have been spelled chrestianos (see Tacitus on Christ). In Suetonius Nero 16 the word "Christians" is spelled christiani (see below).

Disturbance and expulsion

Main article: Claudius' expulsion of some Jews from Rome
Claudius statue, Louvre

Most scholars assume that the disturbances mentioned by Suetonius in the passage were due to the spread of Christianity in Rome.[8] These disturbances were likely caused by the objections of Jewish community to the continued preachings by Hellenistic Jews in Rome and their insistence that Jesus was the Messiah, resulting in tensions with the Jews in Rome.[20][21]

Some scholars think Suetonius was confused and assumed that as the leader of the agitators, Chrestus, was alive and lived in Rome at the time of the expulsion.[4][21] The notion that Chrestus was instigating Jewish unrest suggests that the Chrestus reference is not a Christian interpolation, for a Christian scribe would be unlikely to think of the followers of Christ as Jews, or place him in Rome at the time of Claudius.[44] This problem weakens the historical value of the reference as a whole.[20] Scholars are divided on the value of the Suetonius reference; some see it as a reference to Jesus,[45][6][7] others see its historical value as a reference to disturbances by an unknown agitator.[18][46][47]

Dating the expulsion provides some challenges because Suetonius writes in a topical rather than chronological fashion, necessitating the use of other texts to establish a time frame.[48][49][50] The dating of the "edict of Claudius" for the expulsion of Jews relies on three separate texts beyond Suetonius' own reference, which in chronological order are: Cassius Dio's reference in History 60.6.6-7, Paulus Orosius's fifth century mention in History 7.6.15-16 of a non-extant Josephus reference and the reference to the trial of Apostle Paul by Gallio in the Acts of the Apostles (18:2).[49] Scholars generally agree that these references refer to the same event.[50] Most scholars agree that the expulsion of some Jews mentioned by Suetonius happened around AD 49-50, but a minority of scholars suggest dates within a few years of that range.[4][51][52]

The Nero reference

In Nero 16 Suetonius lists various laws by Nero to maintain public order, including halting chariot races as the drivers were cheating and robbing and pantomime shows which frequently were scenes of brawls.[53] Amongst these is punishment for Christians. He states:[1]

"During his reign many abuses were severely punished and put down, and no fewer new laws were made: a limit was set to expenditures; the public banquets were confined to a distribution of food; the sale of any kind of cooked viands in the taverns was forbidden, with the exception of pulse and vegetables, whereas before every sort of dainty was exposed for sale. Punishment was inflicted on the Christians,[54] a class of men given to a new and mischievous superstition. He put an end to the diversions of the chariot drivers, who from immunity of long standing claimed the right of ranging at large and amusing themselves by cheating and robbing the people. The pantomimic actors and their partisans were banished from the city."

Apart from the manuscripts and printed editions of Suetonius' Lives, the sentence about Christians is first attested in an inscription by the Senate and People of Paris from 1590.[55] K.R. Bradley notes that the verb in the clause "Punishment was inflicted on the Christians" (Latin: afflicti suppliciis christiani) should be corrected to "affecti", based first on the frequent use of this verb with the word for "punishment" and second on that Orosius, according to Bradley, uses this verb in material dependent on the Suetonius Nero 16 passage.[56] These words in combination indicate that the punishment was capital; cf. e.g. Suet. Augustus 17.5 (death of young Antony), Claudius 26.2 (death of Messalina) and Galba 12.1 (death of officials).

In Roman usage, the word superstitio refers to any type of religious observance that could not be incorporated into traditional Roman religious practice. To Suetonius this superstition was new and mischievous. This may have been the case in Suetonius' time, but Marius Heemstra thinks he was backdating the accusation to the time of Nero.[57]

The passage shows the clear contempt of Suetonius for Christians - the same contempt expressed by Tacitus and Pliny the younger in their writings.[2] Stephen Benko states that the contempt of Suetonius is quite clear, as he reduces Christians to the lowest ranks of society and his statement echoes the sentiments of Pliny and Tacitus.[58]

The punishment of Christians by Nero are generally dated to around AD 64.[10] Unlike Tacitus' reference to the persecution of Christians by Nero, Suetonius does not relate the persecution to the Great Fire of Rome. The late second century Church father Tertullian wrote: "We read the lives of the Cæsars: At Rome Nero was the first who stained with blood the rising faith."[59] Mary Ellen Snodgrass notes that Tertullian in this passage "used Suetonius as a source by quoting Lives of the Caesars as proof that Nero was the first Roman emperor to murder Christians."[60]

Other Roman sources

See also: Pliny the Younger on Christians and Tacitus on Christ

Suetonius is one of three key Roman authors who may refer to early Christians, the other two being Pliny the Younger and Tacitus.[61][62] These authors refer to events which take place during the reign of various Roman emperors, Suetonius writing about the Claudius expulsion and Nero's persecutions, Tacitus referring to Nero's actions around the time of the Great Fire of Rome in 64 AD, while Pliny's letters are to Trajan about the trials he was holding for Christians around 111 AD.[61][63] But the temporal order for the documents begins with Pliny writing around 111 AD, then Tacitus around 115/116 AD and then Suetonius around 122 AD.[61][64]

See also

Wikisource has original works by or about:
Gaius Suetonius Tranquillus
Wikimedia Commons has media related to Suetonius.

References

  1. ^ a b c Suetonius, Catharine Edwards. Lives of the Caesars (2001) ISBN 0192832719 pp. 184, 203
  2. ^ a b c John Dominic Crossan, Birth of Christianity (1999) ISBN 0567086682 p. 3
  3. ^ Van Voorst, Jesus, 2000. pp. 29-30
  4. ^ a b c d e Andreas J. Köstenberger, L. Scott Kellum, The Cradle, the Cross, and the Crown: An Introduction to the New Testament (2009) ISBN 978-0-8054-4365-3 p. 110
  5. ^ Van Voorst, Jesus, 2000. pp. 38-39
  6. ^ a b Eddy, Paul; Boyd, Gregory. The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition (2007) ISBN 0-8010-3114-1 pages 166
  7. ^ a b Craig S. Keener, The Historical Jesus of the Gospels (2012) ISBN 0802868886 p. 66
  8. ^ a b c Louis H. Feldman, Jewish Life and Thought among Greeks and Romans (Oct 1, 1996) ISBN 0567085252 p. 332
  9. ^ Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Volume 4, (Eerdmans, 1959) ISBN 9780802837844 p.216, col.2.
  10. ^ a b Matthew Bunson, Encyclopedia of the Roman Empire 1994 ISBN 081602135X page 111
  11. ^ Wylen, Stephen M., The Jews in the Time of Jesus: An Introduction, Paulist Press (1995), ISBN 0-8091-3610-4, pp.190-192; Dunn, James D.G., Jews and Christians: The Parting of the Ways, 70 to 135, Wm. B. Eerdmans Publishing (1999), ISBN 0-8028-4498-7, Pp 33-34.; Boatwright, Mary Taliaferro & Gargola, Daniel J & Talbert, Richard John Alexander, The Romans: From Village to Empire, Oxford University Press (2004), ISBN 0-19-511875-8, p.426;
  12. ^ C. Adrian Thomas, A Case for Mixed-Audience With Reference to the Warning Passages in the Book of Hebrews, Peter Lang Pub (2008) p 116
  13. ^ Van Voorst, Jesus, 2000. p 30-31
  14. ^ De Vita Caesarum (C. Suetoni Tranquilli Opera. Vol. 1, ed. M. Ihm, 1908) OCLC 462167701.
  15. ^ Boman (2012) states that there are many different spellings of this word in the manuscripts he examined, namely "Chresto, Cherestro, Cresto, Chrestro, Cheresto, Christo, xpo, xpisto, and Cristo". The readings Chestro and Chirestro, mentioned by earlier scholars, "might indeed be only scholarly misspellings" he writes. He concludes that "the majority of the 41 manuscripts collected [by him], including a vast majority of the oldest and most trustworthy manuscripts from the 9th to the 13th century, belonging to both [manuscript] families read Chresto" and that "it is incorrect to claim that only one manuscript contains this reading (Torrentius), that Chresto is only an occasional reading (Botermann) or that no copyist ever wrote Christo (Van Voorst)", "that Cherestro, and other similar spellings, in all likelihood are at best mere scribal or scholarly conjectures, but rather pure scribal errors which have been incautiously transmitted" and that "Christ-spellings in the MSS most likely are the conjectures by Christian scribes or scholars"; see J. Boman, Inpulsore Cherestro? Suetonius’ Divus Claudius 25.4 in Sources and Manuscripts, Liber Annuus 61 (2011), ISSN 0081-8933, Studium Biblicum Franciscanum, Jerusalem 2012, p. 375 f
  16. ^ Gruen, Eric (1998), "review of H. Dixon Slingerland, Claudian Policymaking and the Early Imperial Repression of Judaism at Rome", Bryn Mawr Classical Review, 1998-07-02. Donna Hurley also notes that impulsore Chresto is "surely the most notorious phrase Suetonius ever wrote." (Donna W. Hurley (ed.), Suetonius: Diuus Claudius (Cambridge University Press, 2001) ISBN 9780521596763 p.177.) Leonard Rutgers states that "the interpretation of Suetonius's phrase impulsore Chresto is difficult" and "opinions differ as to what caused these disturbances." (Leonard Victor Rutgers, "Roman Policy towards the Jews: Expulsions from the City of Rome during the First Century C.E." in Classical Antiquity 13, 1 (1994) p.66 JSTOR 25011005.)
  17. ^ Wm L. Lane, p.204.
  18. ^ a b D. Slingerland, "Chrestus: Christus?" in A. J. Avery-Peck, New Perspectives on Ancient Judaism 4 (Lanham: University Press of America, 1989) ISBN 9780819171795 p.143. The same view has been espoused by Neil Elliot, ('impulsore Chresto probably refers to "Chrestus" having prompted Claudius' expulsion, not the Jews' disturbances': Neil Elliot, "The Letter to the Romans" in R. S. Sugirtharajah and Fernando F. Segovia (eds.) A Postcolonial Commentary on the New Testament Writings (T.& T.Clark, 2009) ISBN 9780567637079 p.198) and Ian Rock ("there is sufficient reason to believe that either Chrestus may have been the impulsor to Claudius given the evidence that powerful freedmen influenced Claudius' decisions": Ian E. Rock, "Another Reason for Romans - A Pastoral Response to Augustan Imperial Theology: Paul's Use of the Song of Moses in Romans 9-11 and 14-15" in Kathy Ehrensperger, J. Brian Tucker (eds.) Reading Paul In Context: Explorations In Identity Formation; Essays In Honour Of William S. Campbell (T.& T.Clark, 2010) ISBN 9780567024671, p.75).
  19. ^ J. Boman, Inpulsore Cherestro? Suetonius’ Divus Claudius 25.4 in Sources and Manuscripts, p. 356
  20. ^ a b c James D. G. Dunn Jesus Remembered (2003) ISBN 0-8028-3931-2 pp. 141-143
  21. ^ a b c d e f William L. Lane in Judaism and Christianity in First-Century Rome edited by Karl Paul Donfried and Peter Richardson (1998) ISBN 0802842658 pp. 204-206
  22. ^ R.T. France, The Evidence for Jesus, Hodder & Stoughton (1986) p. 42.
  23. ^ R. T. France. The Evidence for Jesus. (2006) Regent College Publishing ISBN 1-57383-370-3. p. 42
  24. ^ Van Voorst, page 33
  25. ^ Terence L. Donaldson, Judaism and the Gentiles: Jewish Patterns of Universalism (to 135 CE), Waco, Tex.: Baylor University Press, 2007, p. 609 f
  26. ^ As translated by Molly Whittaker, Jews and Christians: Graeco-Roman Views, (Cambridge University Press, 1984), p. 105.
  27. ^ Van Voorst, Jesus, 2000. pp 31-32
  28. ^ Van Voorst, Jesus, 2000. p. 32.
  29. ^ Van Voorst page 37
  30. ^ E. Mary Smallwood, The Jews Under Roman Rule: From Pompey to Diocletian (Oct 1, 2001) ISBN 039104155X pp. 210-211
  31. ^ H. Solin, "Juden und Syrer im westlichen Teil der römischen Welt" in Hildegard Temporini, Wolfgang Haase (eds.), Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur Roms in Spiegel der neueren Forschung, Volumes 2-22 (Walter De Gruyter, 1983) ISBN 9783110095258 p. 659.
  32. ^ Frederick Fyvie Bruce The Letter of Paul to the Romans ISBN 0802800629 pp. 16-17
  33. ^ Edwin M. Yamauchi, "Jesus Outside the New Testament: What Is the Evidence?", in Jesus Under Fire, Michael J. Wilkins & J.P. Moreland (eds.), Grand Rapids: Zondervan, (1995) ISBN 0-310-21139-5, p.215
  34. ^ John Granger Cook, Roman Attitudes Toward the Christians: From Claudius to Hadrian, Tübingen: Mohr Siebeck, (2010) ISBN 9783161505539, p.27.
  35. ^ Amy-Jill Levine, "Introduction" in The historical Jesus in context, A.J. Levine, Dale C. Allison, Jr., and John Dominic Crossan, (eds.), Princeton University Press, (2006) ISBN 978-0691009926, p.22.
  36. ^ Silvia Cappelletti, The Jewish Community in Rome: From the Second Century B. C. to the Third Century C. E. (Leiden: Brill, 2006) ISBN 9004151575 p.74.
  37. ^ Barbara Levick, Claudius (Yale University Press, 1993) ISBN 9780300058314 p.121-122.
  38. ^ J. Mottershead (ed.), Claudius, ed. with commentary (Bristol : Bristol Classical Press, 1986) p.50.
  39. ^ J. Boman, Inpulsore Cherestro? Suetonius’ Divus Claudius 25.4 in Sources and Manuscripts, p. 375
  40. ^ Antioch and Rome by Raymond E. Brown and John P. Meier (May 1983) ISBN 0809125323 pages 100-101
  41. ^ Irina Levinskaya, The Book of Acts in Its Graeco-Roman Setting, Volume 5 (Grand Rapids: Eerdmans, 1996) ISBN 9780802824370 p.181
  42. ^ Nancy Calvert Koyzis Paul, Monotheism and The People of God (2 Dec 2004) ISBN 0567083780 page 116
  43. ^ Andrew D. Clarke, "Rome and Italy", in David W.J. Gill & Conrad Gempf, The Book of Acts in Its Graeco-Roman Setting, Volume 2 (Grand Rapids: Eerdmans, 1994) ISBN 0853645647 pp.470, 471.
  44. ^ Robert E. Van Voorst, Jesus outside the New Testament: an introduction to the ancient evidence, Wm. B. Eerdmans Publishing, 2000. pages 30-31
  45. ^ Examples of scholars who see historical value in the passage as a reference to Jesus are Craig A. Evans, John Meier and Craig S. Keener.
  46. ^ Stephen Benko, "Pagan Criticism of Christianity During the First Two Centuries A.D." in Aufstieg und Niedergang der römischen Welt: Geschichte und Kultur. Walter De Gruyter. 1980. ISBN 9783110080162. {{cite book}}: Unknown parameter |authors= ignored (help) p.1059.
  47. ^ Brian Incigneri, The Gospel to the Romans (Leiden: Brill, 2003) ISBN 9004131086 p.211.
  48. ^ Slingerland, 'Suetonius "Claudius" 25.4 and the Account in Cassius Dio', JQR 79, 4, p.306
  49. ^ a b Jerome Murphy-O'Connor St. Paul's Corinth: Texts and Archaeology (Aug 1, 2002) ISBN 0814653030 p.152
  50. ^ a b Rainer Riesner "Pauline Chronology" in Stephen Westerholm The Blackwell Companion to Paul (May 16, 2011) ISBN 1405188448 pp.13-14
  51. ^ Christianity and the Roman Empire: background texts by Ralph Martin Novak 2001 ISBN 1-56338-347-0 pages 18-22
  52. ^ Craig S. Keener in The Blackwell Companion to Paul edited by Stephen Westerholm 2011 ISBN 1405188448 page 51
  53. ^ Gregory E. Sterling. "Customs Which Are Not Lawful: The Social Apology of Luke-Acts". Leaven. Retrieved 2012-08-20. p.1. (pdf)
  54. ^ The spelling christiani "seems to be the original reading"; cf. J. Boman, Inpulsore Cherestro? Suetonius’ Divus Claudius 25.4 in Sources and Manuscripts, p. 355, n. 2
  55. ^ J. Boman, Comments on Carrier: Is Thallus Actually Quoted by Eusebius?, Liber Annuus 62 (2012), ISSN 0081-8933, Studium Biblicum Franciscanum, Jerusalem 2013, pp. 324-325, n. 26
  56. ^ K. R. Bradley, "Suetonius, Nero 16.2: ‘afflicti suppliciis christian’", The Classical Review, 22, p.10.
  57. ^ Marius Heemstra, The Fiscus Judaicus and the Parting of the Ways (Mohr Siebeck GmbH & Company 2010) ISBN 9783161503832, p.89.
  58. ^ Stephen Benko, Pagan Rome and the Early Christians (Indiana University Press, 1986) ISBN 0253203856 page 20
  59. ^ Tertullian, Scorpiace 15
  60. ^ Mary Ellen Snodgrass, Encyclopedia of the Literature of Empire, USA 2010, p. 270
  61. ^ a b c Stephen Benko "Pagan Criticism of Christianity" in Aufstieg und Niedergang der römischen Welt edited by Hildegard Temporini et al, ISBN 3110080168, pp. 1055-1112
  62. ^ Robert E. Van Voorst Jesus Outside the New Testament: An Introduction to the Ancient Evidence Eerdmans Publishing, 2000. ISBN 0-8028-4368-9 page 69-70
  63. ^ P.E. Easterling, E. J. Kenney (general editors), The Cambridge History of Latin Literature, page 892 (Cambridge University Press, 1982, reprinted 1996). ISBN 0-521-21043-7
  64. ^ Christianity and the Roman Empire: background texts by Ralph Martin Novak 2001 ISBN 1-56338-347-0 pages 13 and 20

Bibliography

  • Barry Baldwin, Suetonius: Biographer of the Caesars. Amsterdam: A. M. Hakkert, 1983 ISBN 9789025608460.
  • H. Dixon Slingerland, 'Suetonius "Claudius" 25.4 and the Account in Cassius Dio', JQR 79, 4 (1988) pp. 305–322. (Cassius Dio) JSTOR 1453891
  • H. Dixon Slingerland, 'Suetonius Claudius 25.4, Acts 18, and Paulus Orosius' "Historiarum Adversum Paganos Libri VII:" Dating the Claudian Expulsion(s) of Roman Jews', JQR 83, 1/2 (1992) pp. 127–144. (Orosius) JSTOR 1455110
  • H. Dixon Slingerland, 'Acts 18:1-18, the Gallio Inscription, and Absolute Pauline Chronology', JBL 110, 3 (1991) pp. 439–449. (Gallio) JSTOR 3267781
  • Robert E. Van Voorst, Jesus outside the New Testament: an introduction to the ancient evidence, Wm. B. Eerdmans Publishing, (2000) (Jesus) ISBN 9780802843685
Retrieved from "https://en.wikipedia.org/enwiki/w/index.php?title=Suetonius_on_Christians&oldid=553529992"