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<!--{{main article|Sources for the historicity of Jesus}}
[[File:First century Iudaea province.gif|thumb|right|250px|[[Judea (Roman province)|Judea Province]] during the 1st century]]
All [[extant literature|extant sources]] that mention Jesus were written after his death. The [[New Testament|Christian Testament]] represents sources that have become [[Canon law|canonical]] for Christianity, and there are many [[Gnostic Gospels|apocryphal texts]] that are examples of the wide variety of writings in the first centuries [[Anno Domini|AD]] that are related to Jesus.<ref>{{Cite book|title = The Historical Jesus|url = https://archive.org/details/historicaljesusc0000thei|last = Theissen|first = Gerd|publisher = Fortress Press|year= 1996|isbn = 978-0-8006-3122-2|location = Minneapolis MN|pages =
The seven [[Pauline epistles]] considered by scholarly consensus to be [[Authorship of the Pauline epistles|genuine]] are dated to between AD 50 and 60 (''i.e.'', approximately twenty to thirty years after the generally accepted time period for the death of Jesus) and are the earliest surviving Christian texts that may include information about Jesus.<ref name=Adams94>Edward Adams in ''The Cambridge Companion to Jesus'' by Markus N. A. Bockmuehl 2001 {{ISBN|0521796784}} pp. 94–96.</ref> Although Paul provides relatively little [[life of Jesus|biographical information about Jesus]]<ref>{{cite book|last1=Eddy|first1=Paul Rhodes|last2=Boyd|first2=Gregory A.|title=The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition|url=https://books.google.com/books?id=WgROZMp4zDMC&pg=PA202|date=2007|publisher=Baker Academic|isbn=978-0-8010-3114-4|page=202}}</ref> and admits that he never knew Jesus personally, he does makes it clear that he considers Jesus to have been a real person{{refn|group=nb|In [[s:Bible (American Standard)/Galatians#4:4|Galatians 4:4]], Paul states that Jesus was "[[incarnation of Jesus|born of a woman]]."}} and a Jew.{{refn|group=nb|In [[s:Bible (American Standard)/Romans#1:3|Romans 1:3]], Paul states that Jesus was "[[law of Moses|born under the law]]."}}<ref name=Tuckett126>{{cite book|last=Tuckett|first=Christopher M.|author-link=Christopher M. Tuckett|title=The Cambridge Companion to Jesus|editor=Markus N. A. Bockmuehl|date=2001|isbn=0521796784|pages=122–126}}</ref><ref name=JRDunn143>''Jesus Remembered: Christianity in the Making'' by James D. G. Dunn (2003) {{ISBN|0802839312}} p. 143</ref><ref name=McK38>''Jesus Christ in History and Scripture'' by Edgar V. McKnight 1999 {{ISBN|0865546770}} p. 38</ref><ref name=Furnish19>''Jesus according to Paul'' by Victor Paul Furnish 1994 {{ISBN|0521458242}} pp. 19–20</ref> Moreover, he claims to have met with [[James, brother of Jesus|James]], the brother of Jesus.<ref>[[s:Bible (American Standard)/Galatians#1:19|Galatians 1:19]]</ref>{{refn|group=nb|That Jesus had a brother named James is corroborated by Josephus.<ref>{{cite book|last1=Murphy|first1=Caherine M.|title=The Historical Jesus For Dummies|url=https://archive.org/details/historicaljesusf00cath|date=2007|publisher=For Dummies|isbn=978-0470167854|page=[https://archive.org/details/historicaljesusf00cath/page/140 140]}}</ref>}}
Non-Christian sources used to study and establish the historicity of Jesus include the Jewish historian [[Josephus]] and [[ancient Rome|Roman]] historian [[Tacitus]]. These sources are compared to Christian sources, such as the [[Pauline letters]] and [[synoptic gospels]], and are usually independent of each other; that is, the Jewish sources do not draw upon the Roman sources. Similarities and differences between these sources are used in the authentication process.<ref name="Camber121">''The Cambridge Companion to Jesus'' by Markus N. A. Bockmuehl 2001 {{ISBN|0521796784}} pp. 121–125</ref><ref name="ChiltonEvans1998">{{cite book|author1=Bruce David Chilton|author2=Craig Alan Evans|title=Studying the Historical Jesus: Evaluations of the State of Current Research|url=https://books.google.com/books?id=AJM9grxOjjMC|year=1998|publisher=BRILL|pages= 460–470|isbn=90-04-11142-5}}</ref><ref name= Blomberg431 >''Jesus and the Gospels: An Introduction and Survey'' by Craig L. Blomberg 2009 {{ISBN|0-8054-4482-3}} pp. 431–436</ref><ref name="Blomberg431"/><ref>[[#refVanVoorst2000|Van Voorst (2000)]] pp. 39–53</ref>
In Books [[s:The Antiquities of the Jews/Book XVIII#Chapter 3|18]] and [[s:The Antiquities of the Jews/Book XX#Chapter 9|20]]'' of [[Antiquities of the Jews]]'', written around AD 93 to 94, [[Jewish history|Jewish historian]] [[Josephus]] twice refers to the biblical Jesus. The general scholarly view holds that the longer passage, known as the [[Testimonium Flavianum]], most likely consists of an authentic nucleus that was subjected to later Christian [[interpolation (manuscripts)|interpolation]] or [[literary forgery|forgery]].<ref>{{cite book|last=Schreckenberg|first=Heinz|title=Jewish Traditions in Early Christian Literature|year=1992|isbn=90-232-2653-4|author2=Kurt Schubert}}</ref><ref>{{cite book|last=Kostenberger|first=Andreas J.|title=The Cradle, the Cross, and the Crown: An Introduction to the New Testament|url=https://archive.org/details/cradlecrosscrown0000kost|year=2009|isbn=0-8054-4365-7|author2=L. Scott Kellum |author3=Charles L. Quarles }}</ref> On the other hand, [[Louis H. Feldman]] states that "few have doubted the genuineness" of the reference found in [[s:The Antiquities of the Jews/Book XX#Chapter 9|Antiquities 20, 9, 1]] to "the brother of Jesus, who was called Christ, whose name was James".<ref name=JosephusM662 >''The new complete works of Josephus'' by Flavius Josephus, William Whiston, Paul L. Maier {{ISBN|0-8254-2924-2}} pp. 662–663</ref><ref>''Josephus XX'' by [[Louis H. Feldman]] 1965, {{ISBN|0674995023}} p. 496</ref><ref>Van Voorst, Robert E. (2000). ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence'' {{ISBN|0-8028-4368-9}}. p. 83</ref><ref>Flavius Josephus; Maier, Paul L. (December 1995). ''Josephus, the Essential Works: A Condensation of Jewish Antiquities and The Jewish war'' {{ISBN|978-0-8254-3260-6}} pp. 284–285</ref>
The [[Roman historiography|Roman historian]] [[Tacitus]], in his ''[[Annals (Tacitus)|Annals]]'' (written ''ca.'' AD 115), [[s:The Annals (Tacitus)/Book 15#44|book 15, chapter 44]],<ref>P.E. Easterling, E. J. Kenney (general editors), ''The Cambridge History of Latin Literature'', p. 892 (Cambridge University Press, 1982, reprinted 1996) {{ISBN|0-521-21043-7}}</ref> describes [[Nero]]'s [[scapegoating]] of the Christians following the [[Fire of Rome]]. He writes that founder of the sect was named Christus (the Christian title for Jesus); that he was executed under [[Pontius Pilate]]; and that the movement, initially checked, broke out again in [[Judea]] and even in Rome itself.{{sfn|Eddy|2007|p=179-180}} Some scholars question the [[Tacitus on Christ#Authenticity and historical value|historical value of the passage]] on various grounds.<ref>F.F. Bruce,''Jesus and Christian Origins Outside the New Testament'', (Grand Rapids: Eerdmans, 1974) p. 23</ref>
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[[Teori mitos Yesus]] adalah "pandangan bahwa tokoh y ang dikenal sebagai [[Yesus Kristus|Yesus dari Nazaret]] tidak pernah ada dalam sejarah."<ref>{{cite journal |ref=harv |last=Gullotta |first=Daniel N.|title=On Richard Carrier’s Doubts: A Response to Richard Carrier’s On the Historicity of Jesus: Why We Might Have Reason for Doubt|journal=Journal for the Study of the Historical Jesus|year=2017|volume=15|issue=2–3|pages=310–346|doi=10.1163/17455197-01502009}}</ref>
Dalam kesarjanaan modern, teori mitos Yesus adalah [[:en:fringe theory|teori yang dikesampingkan]] dan pada umumnya tidak mempunyai dukungan dari para sarjana.{{sfnp|Van Voorst|2003|pp=658, 660}}{{sfnp|Fox|2005|p=48}}{{sfnp|Burridge|Gould|2004|p=34}}
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