Comments by "Joe Xavier" (@joexavier4070) on "Hindustan Times" channel.

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  61.  @himanshugurjar9002  Certain Historical Facts The mortal remains of St. Thomas were taken to Edessa and conserved in a church named after him, says Mar Ephrem (CE 363) in his book, Parishudhatmavinte Veena, written in Syriac. Mar Ephrem, who was born in Nisibis, spent his last days in Edessa. The remains were taken to Italy along with the mortal remains of martyrs from the Middle East, during the holy war. The bone of the right hand was brought to India with the permission of the Vatican. This is conserved at the church in Azhikode in Kodungalloor where St. Thomas first arrived in a ship. Earlier, the gospel activities of St.Thomas in North India, as well as Gondophares were considered as mere fiction. The existence of this King has now been established by the coins recovered from Punjab, Sind, and Afghanistan (A. E. Medylcott, India and the Apostle Thomas). Dr. Bellew recovered a stone scripture, kept in the Lahore Museum, about the Parthian empire ruled by Gondophares. This stone scripture is known as Takht-i-Bahi stone. The regime of Gondophares begins in CE 46, i.e. during the first half of the First Century (Kudapuzha, Xavier, The History of Indian Church). This agrees well with the period of St. Thomas’s visit to India. During 1289, sent by Pope Nicolas IV to India and China, John of Monte Carvino, a Franciscan friar, visited the Coromandel Coast and stayed in India for 13 months. He also stayed at San Thom where the tomb of St. Thomas stands (Yule, Henry and Cordier, Henri, Cathay and the way Thither). John of Marignolli, who visited India in CE 1348, has written about the Christians in Kollam. Nicholas de Conte, an Italian merchant, has described his visit to the tomb in CE 1441 and also about the Nestorians and Jews in Malabar (Major, R. H., India in the Fifteenth Century).
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  480.  @uberdriver9877  actually this shows ur lack of knowledge about history of jesus What did non-Christian authors say about Jesus? As far as we know, the first author outside the church to mention Jesus is the Jewish historian Flavius Josephus, who wrote a history of Judaism around AD93. He has two references to Jesus. One of these is controversial because it is thought to be corrupted by Christian scribes (probably turning Josephus’s negative account into a more positive one), but the other is not suspicious – a reference to James, the brother of “Jesus, the so-called Christ”. About 20 years after Josephus we have the Roman politicians Pliny and Tacitus, who held some of the highest offices of state at the beginning of the second century AD. From Tacitus we learn that Jesus was executed while Pontius Pilate was the Roman prefect in charge of Judaea (AD26-36) and Tiberius was emperor (AD14-37) – reports that fit with the timeframe of the gospels. Pliny contributes the information that, where he was governor in northern Turkey, Christians worshipped Christ as a god. Neither of them liked Christians – Pliny writes of their “pig-headed obstinacy” and Tacitus calls their religion a destructive superstition. Did ancient writers discuss the existence of Jesus? Strikingly, there was never any debate in the ancient world about whether Jesus of Nazareth was a historical figure. In the earliest literature of the Jewish Rabbis, Jesus was denounced as the illegitimate child of Mary and a sorcerer. Among pagans, the satirist Lucian and philosopher Celsus dismissed Jesus as a scoundrel, but we know of no one in the ancient world who questioned whether Jesus lived.
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  481.  @uberdriver9877 non biblical source There are two passages in the writings of the Jewish historian Josephus, and one from the Roman historian Tacitus, that are generally considered good evidence. Josephus' Antiquities of the Jews, written around AD 93–94, includes two references to the biblical Jesus in Books 18 and 20. The general scholarly view is that while the longer passage, known as the Testimonium Flavianum, There is only one classical writer who refers positively to Jesus and that is Mara bar Serapion, a Syriac Stoic, who wrote a letter to his son, who was also named Serapion, from a Roman prison. He speaks of the execution of 'the wise king of the Jews' and compares his death to that of Socrates at the hands of the Athenians. He links the death of the 'wise king' to the Jews being driven from their kingdom. He also states that the 'wise king' lives on because of the "new laws he laid down". The dating of the letter is disputed but was probably soon after 73 AD Mara (son of Sarapion) was a Stoic philosopher from the Roman province of Syria.Sometime between 73 AD and the 3rd century, Mara wrote a letter to his son (also called Sarapion) which may contain an early non-Christian reference to the crucifixion of Jesus. The letter refers to the unjust treatment of "three wise men": the murder of Socrates, the burning of Pythagoras, and the execution of "the wise king" of the Jews. The author explains that in all three cases the wrongdoing resulted in the future punishment of those responsible by God and that when the wise are oppressed, not only does their wisdom triumph in the end, but God punishes their oppressors. The letter includes no Christian themes and the author is presumed to be a pagan.Some scholars see the reference to the execution of the "wise king" of the Jews as an early non-Christian reference to Jesus. Criteria that support the non-Christian origin of the letter include the observation that "king of the Jews" was not a Christian title, and that the letter's premise that Jesus lives on through the wisdom of his teachings is in contrast to the Christian concept that Jesus continues to live through his resurrection. The Roman historian Suetonius (c. 69 – after 122 CE) made references to early Christians and their leader in his work Lives of the Twelve Caesars (written 121 CE).The references appear in Claudius 25 and Nero 16 which describe the lives of Roman Emperors Claudius and Nero.The Nero 16 passage refers to the abuses by Nero and mentions how he inflicted punishment on Christians – which is generally dated to around AD 64. This passage shows the clear contempt of Suetonius for Christians - the same contempt expressed by Tacitus and Pliny the Younger in their writings, but does not refer to Jesus himself. The earlier passage in Claudius may include a reference to Jesus, but is subject to debate among scholars. In Claudius 25 Suetonius refers to the expulsion of Jews by Claudius and states:
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