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PAGAN SOURCES
Are full of hatred for example in the "Acts of Pilate", which must have existed in the second century (Justin, "Apol"., I, 35), and must have been used in the pagan schools to warn boys against the belief of Christians (Eusebius, "Hist. Eccl.", I, ix; IX, v); nor need we inquire into the question whether there existed any authentic census tables of Quirinius.
TACITUS
The testimony of Tacitus (A.D. 54-119) states that the Founder of the Christian religion, a deadly superstition in the eyes of the Romans, had been put to death by the procurator Pontius Pilate under the reign of Tiberius; that His religion, though suppressed for a time, broke forth again not only throughout Judea where it had originated, but even in Rome, the conflux of all the streams of wickedness and shamelessness; furthermore, that Nero had diverted from himself the suspicion of the burning of Rome by charging the Christians with the crime; that these latter were not guilty of arson, though they deserved their fate on account of their universal misanthropy.
Tacitus, moreover, describes some of the horrible torments to which Nero subjected the Christians (Ann., XV, xliv). The Roman writer confuses the Christians with the Jews, considering them as a especially abject Jewish sect; how little he investigated the historical truth of even the Jewish records may be inferred from the credulity with which he accepted the absurd legends and calumnies about the origin of he Hebrew people (Hist., V, iii, iv) and (Tacitus, Annals, 15, 44)
SUETONIUS
Another Roman writer who shows his acquaintance with Christ and the Christians is Suetonius (A.D. 75-160). It has been noted that Suetonius considered Christ (Chrestus) as a Roman insurgent who stirred up seditions under the reign of Claudius (A.D. 41-54): "Judaeos, impulsore Chresto, assidue tumultuantes (Claudius) Roma expulit" (Clau., xxv). In his life of Nero he regards that emperor as a public benefactor on account of his severe treatment of the Christians: "Multa sub eo et animadversa severe, et coercita, nec minus instituta . . . . afflicti Christiani, genus hominum superstitious novae et maleficae" (Nero,xvi). The Roman writer does not understand that the Jewish troubles arose from the Jewish antagonism to the Messianic character of Jesus Christ and to the rights of the Christian Church. (Clau., xxv).
PLINY the YOUNGER
Of great importance is the letter of Pliny the Younger to the Emperor Trajan (about A.D. 61-115), in which the Governor of Bithynia consults his imperial majesty as to how to deal with the Christians living within his jurisdiction. On the one hand, their lives were confessedly innocent; no crime could be proved against them excepting their Christian belief, which appeared to the Roman as an extravagant and perverse superstition. On the other hand, the Christians could not be shaken in their allegiance to Christ, Whom they celebrated as their God in their early morning meetings (Ep., X, 97, 98). Christianity here appears no longer as a religion of criminals, as it does in the texts of Tacitus and Suetonius; Pliny acknowledges the high moral principles of the Christians, admires their constancy in the Faith (pervicacia et inflexibilis obstinatio), which he appears to trace back to their worship of Christ (carmenque Christo, quasi Deo, dicere).
LUCIAN
In the second century Lucian sneered at Christ and the Christians, as he scoffed at the pagan gods. He alludes to Christ's death on the Cross, to His miracles, to the mutual love prevailing among the Christians ("Philopseudes", nn. 13, 16; "De Morte Pereg"). There are also alleged allusions to Christ in Numenius (Origen, "Contra Cels", IV, 51), to His parables in Galerius, to the earthquake at the Crucifixion in Phlegon ( Origen, "Contra Cels.", II, 14). Before the end of the second century, the logos alethes of Celsus, as quoted by Origen (Contra Cels., passim), testifies that at that time the facts related in the Gospels were generally accepted as historically true. However scanty the pagan sources of the life of Christ may be, they bear at least testimony to His existence, to His miracles, His parables, His claim to Divine worship, His death on the Cross, and to the more striking characteristics of His religion.
THALLUS
An ancient historian who confirmed the fact that the land went dark when Jesus was crucified.
MARA BAR-SERAPION
Some time after 70 A.D., Mara Bar-Sarapion, who was probably a Stoic philosopher, wrote a letter to his son in which he describes how the Jews executed their King.
JEWISH SOURCES
The later Jewish writings show traces of acquaintance with the murder of the Holy Innocents (Wagenseil, "Confut. Libr.Toldoth", 15; Eisenmenger op. cit., I, 116; Schottgen, op. cit., II, 667),
With the flight into Egypt (cf. Josephus, "Ant." XIII, xiii)
With the stay of Jesus in the Temple at the age of twelve (Schottgen, op. cit., II, 696),
With the call of the disciples ("Sanhedrin", 43a; Wagenseil, op. cit., 17; Schottgen, loc. cit., 713),
With His miracles (Origen, "Contra Cels", II, 48; Wagenseil, op. cit., 150; Gemara "Sanhedrin" fol. 17); "Schabbath", fol. 104b; Wagenseil, op.cit., 6, 7, 17),
With His claim to be God (Origen, "Contra Cels.", I, 28; cf. Eisenmenger, op. cit., I, 152; Schottgen, loc. cit., 699)
With His betrayal by Judas and His death (Origen, "Contra cels.", II, 9, 45, 68, 70; Buxtorf, op. cit., 1458; Lightfoot, "Hor. Heb.", 458, 490, 498; Eisenmenger, loc. cit., 185; Schottgen, loc. cit.,699 700; cf. "Sanhedrin", vi, vii).
Celsus (Origen, "Contra Cels.", II, 55) tries to throw doubt on the Resurrection, while Toldoth (cf. Wagenseil, 19) repeats the Jewish fiction that the body of Jesus had been stolen from the sepulchre rather than Jesus was risen from the dead.
JOSEPHUS Jewish historian (AD 37-100) wrote of Jesus:
"About this time appeared Jesus, a wise man (if indeed it is right to call Him man; for He was a worker of astonishing deeds, a teacher of such men as receive the truth with joy), and He drew to Himself many Jews (many also of Greeks. This was the Christ.) And when Pilate, at the denunciation of those that are foremost among us, had condemned Him to the cross, those who had first loved Him did not abandon Him (for He appeared to them alive again on the third day, the holy prophets having foretold this and countless other marvels about Him.) The tribe of Christians named after Him did not cease to this day." (Jewish Antiquities, 18.3.3 §63 )
Some scholars believe the statements in brackets were added later by others, most likely Christians but even if that is true there has never been any dispute regarding the accuracy of his statement regarding the crucifixion of Jesus.
However many scholars believe the whole passage concerning Jesus is genuine based on the fact that all codices or manuscripts of Josephus' work contain the same text. This would mean the Christians possessed all copies of Josephus work and were all changed in the same way. It is extremely unlikely Christians owned all the copies of Josephus, they might have had one if they were lucky.
Secondly Eusebius, Sozomen, Niceph, Isidore of Pelusium, St. Jerome, Ambrose, Cassiodorus and others appealed to the testimony of Josephus and were obviously in no doubt as to its authenticity.
(Eusebius ("Hist. Eccl"., I, xi; cf. "Dem. Ev.", III, v) Sozomen (Hist. Eccl., I, i), Niceph. (Hist. Eccl., I, 39), Isidore of Pelusium (Ep. IV, 225), St. Jerome (catal.script. eccles. xiii), Ambrose, Cassiodorus, etc.,)
PHLEGON the Gentile Historian
"Phlegon mentioned the eclipse which took place during the crucifixion of the Lord Jesus. Origen and Philopon, De. opif. mund. II21
"And with regard to the eclipse in the time of Tiberius Caesar, in whose reign Jesus appears to have been crucified, and the great earthquakes which then took place ...”
Origen Against Celsus
The historical character of Jesus Christ is also attested by the hostile Jewish literature of the subsequent centuries. His birth is ascribed to an illicit ("Acta Pilati" in Thilo, "Codex apocryph. N.T., I, 526; cf. Justin, "Apol.", I, 35), or even an adulterous, union of His parents (Origen, "Contra Cels.," I, 28, 32).
http://www.newadvent.org/cathen/08375a.htm
There are many Jewish writings that show traces of acquaintance with the murder of the Innocents (Wagenseil, "Confut. Libr.Toldoth", 15; Eisenmenger op. cit., I, 116; Schottgen, op. cit., II, 667),
With the flight into Egypt (cf. Josephus, "Ant." XIII, xiii),
With the stay of Jesus in the Temple at the age of twelve (Schottgen, op. cit., II, 696),
With the call of the disciples ("Sanhedrin", 43a; Wagenseil, op. cit., 17; Schottgen, loc. cit., 713),
With His miracles (Origen, "Contra Cels", II, 48; Wagenseil, op. cit., 150; Gemara "Sanhedrin" fol. 17); "Schabbath", fol. 104b; Wagenseil, op.cit., 6, 7, 17),
With His claim to be God (Origen, "Contra Cels.", I, 28; cf. Eisenmenger, op. cit., I, 152; Schottgen, loc. cit., 699)
With His betrayal by Judas and His death (Origen, "Contra cels.", II, 9, 45, 68, 70; Buxtorf, op. cit., 1458; Lightfoot, "Hor. Heb.", 458, 490, 498; Eisenmenger, loc. cit., 185; Schottgen, loc. cit.,699 700; cf."Sanhedrin", vi, vii).
So significant is Jesus in man's history that the Encyclopedia Britannica has 20,000 words in describing this person, Jesus. His description took more space than was given to Aristotle, Cicero, Alexander, Julius Caesar, Buddha, Confucius, Mohammed or Napolean Bonaparte.
Here is a quote from the Encyclopedia Britannica concerning the testimony of the many independent secular accounts of Jesus of Nazareth:
“These independent accounts prove that in ancient times even the opponents of Christianity never doubted the historicity of Jesus, which was disputed for the first time and on inadequate grounds by several authors at the end of the 18th, during the 19th, and at the beginning of the 20th centuries.”
http://www.creatingfutures.net/birth.html
http://www.sowhataboutjesus.com/existed.php
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