In the well-known section of Annales 15.44, Tacitus refers unmistakably to “Christiani.” We shall presently take a fresh look at another passage thought to be at least partly Tacitean and which also mentions a sect called “Christiani.” In so doing, this will demonstrate how much historical data can be successfully concealed in one brief passage.在著名的一段年鑑 15.44，塔西明白無誤地指“克里斯蒂。”目前，我們應採取一個全新的角度來看另一條通道被認為至少部分Tacitean和也提到一節名為“克里斯蒂。”如果這樣做，這將展示多少歷史數據可以成功地隱藏在一個簡短的通道。 As will be seen, when it comes to these “Christiani,” things are not at all as they have seemed.正如將要看到的，當涉及到這些“克里斯蒂，”事情並不像他們想像的。 The second passage in question is commonly known as Tacitus' fragment 2, much of which is generally considered to have once been part of the now lost portion of the fifth book of Tacitus' Historiae .第二個問題是通過俗稱塔西佗'片段2，其中大部分被普遍認為曾一度失去的一部分，現在部分的第五本書的塔西佗' 史料 。 Fragment 2 was preserved by the Christian historian Sulpicius Severus in his Chronica 2.30.6-7 (ca. 400-403 CE).片段二是保留了基督教歷史學家sulpicius塞維魯在Chronica 2.30.6-7（約公元400-403 CE認證）。

Praise be to Allah who granted us with the blessing of monotheism, I seek the refuge of Allah from disbelief and those people who associate themselves with disbelief.讚美真主誰給予我們的祝福一神論，我尋求庇護的真主從難以置信，這些人不相信自己與誰聯繫。 The author of the Book of Revelations had described/portrayed his god as a slain lamb with seven horns and seven eyes.筆者的書所描述的啟示 /描繪他的上帝作為一個被殺的羊羔七角七眼。 Please notice the distinction in the last verse between God “which sitteth upon the throne” and the Lamb indicating that Christians have another god – a lamb – to worship in association with Allah, the True God Who is upon the throne.請注意區別在最後一節與上帝“的寶座後1:46”和羔羊表明基督徒有另一個神-羔羊-崇拜聯同真主，誰是真神後的寶座。

Ibn al-Qayyim al-Jauziyyah was a prominent Muslim jurist during Islam's Golden Age.伊本蓋伊目基地Jauziyyah是一個著名的穆斯林在伊斯蘭法學家的黃金時代。 Apart from his jurisdistic prowess, he was also competent in composing qasidah (Arabic poetry).除了他的法學實力，他也有權在創作qasidah（阿拉伯語詩歌）。 Among his more famous works was the qasidah entitled A'obbad al-Maseeh Fi Naqd al-Nasraniyyah (O Christ-Worshippers! A Poem Refuting Christianity).在他的著名作品更是qasidah題為A'obbad基地Maseeh Fi的Naqd基地Nasraniyyah（海外基督的善信！一詩反駁基督教）。 This qasidah is well-known in the Muslim world and has even been turned into a song.這qasidah是眾所周知的在穆斯林世界，甚至變成了一首歌曲。 The following is the English translation of the poetry which is immediately accompanied by the Arabic original.下面是英文翻譯，詩歌是立即伴隨著阿拉伯原始。

The Christians are fond of celebrating the death of their man-god (whom they claim to be Jesus, peace be upon him) every year, although it does boggle the mind as to why would someone accept the fact that their god can actually “die”.基督徒都喜歡慶祝死亡的人，神（他們聲稱是耶穌，願他安息）每一年，儘管它令人困惑，為什麼會有人接受的事實是他們的神，其實“死“。 However as Muslims, we believe that the claim concerning Jesus (P) is false and full of conjectures.不過，作為穆斯林，我們相信，該索賠有關耶穌（P）是虛假的和充分的猜想。 A mighty Prophet of God (as we believe Jesus certainly is) would never had to bear the agony of being crucified at the hands of his enemies.一個偉大的先知的神（因為我們相信耶穌一定是）就從來沒有承擔被釘在十字架上的痛苦在他的敵人手中。 As it stands, we would also like to note that to substantiate our claims, there are various contradictions regarding the accounts on Jesus' trials, death and resurrection which appear throughout the New Testament.既然這樣，我們還要注意，為了證實我們的要求，有各種矛盾有關賬目耶穌的審判，死亡和復活的出現在整個新約。

It is unwarrantably assumed by Christian writers that the incarnated Gods and crucified Saviors of the pagan religions were all either mere fabulous characters, or ordinary human beings invested with divine titles, and divine attributes; while, on the other hand, the assumption is put forth with equal boldness that Jesus Christ was a real divine personage, “seen and believed on in the world, and finally crucified on Mount Calvary.” But we do not find the facts in history to warrant any such assumptions or any such distinctions.這是沒有正當理由而承擔基督教作家的體現神和救世主釘在十字架上的異教徒的宗教都是要么只是神話般的人物，或一般投資人與神聖的稱號，神聖的屬性，同時，另一方面，提出的假設是同樣勇氣，耶穌基督是一個真正的神聖人物，“看到並相信在世界上，最後釘在十字架上各各他山。”但我們沒有發現的歷史事實，值得任何假設或任何區別。 They all stand in these respects upon the same ground and on equal footing.他們都在這些方面的立場後，同樣的理由和平等。

A special “gift” for the Christian missionaries on occasion of Good Friday.一個特殊的“禮物”的基督教傳教士對場合受難。 I wish to show by an analysis of Wisdom Christology in Matthew's gospel chapter 23, that the evangelist took the dramatic step of changing Jesus' metaphysical status from creature to Creator by altering the Q tradition, and to reflect on the theological implications of this metamorphosis for Christianity, and where we go from here.我想拿出一分析智慧基督在馬太的福音第23章，即傳播者採取了重大步驟改變耶穌的形而上學的地位，從動物到造物主所改變的Q傳統，以反映對神學的影響這一蛻變為基督教，並在我們從這裡走。

One of the big questions nobody has asked about Mel Gibson's The Passion Of The Christ is this: If the crucifixion was a historic event and so central to the Christian Gospel, why is it that there is no evidence whatever of a man on a cross in Christian art and monuments for almost seven centuries?其中一個大問題，沒有人問梅爾吉布森的受難的基督是這樣的：如果在十字架上是一個歷史性事件，使中央的基督教福音，但為何沒有任何證據的任何一個人在十字架上的基督教藝術及古蹟近七個世紀？ Not until 692 CE, in the reign of Emperor Justinian II, was it decreed that henceforth instead of a lamb (the zodiacal sign of Aries) fixed on the cross, the figure of Jesus be placed there instead.直到692行政長官，在查士丁尼二世皇帝統治，頒布法令，從此被它代替的羔羊（即黃道帶標誌白羊座）固定在十字架上，耶穌的數字放在那裡。 Another question: How is it that the earliest known figure of any man on a cross comes from about 300 BCE and that “person” is not Jesus but Orpheus, a mythical Greek sun-god?另外一個問題：怎麼樣，最早的知名人物的任何人在十字架上，來自約公元前300，而“人”是不是耶穌，但奧菲斯，一個神話般的希臘太陽神？

The authors of the New Testament have often quoted passages from the Old Testament, claiming such statements to be prophecies fulfilled in the person of Jesus Christ.作者們的新約聖經常常引文來自舊約，聲稱這樣的語句來實現的預言是在基督耶穌的人。 The number of such quoted passages is actually very high.有多少這樣的引文實際上是非常高的。 Among the evangelists, Matthew is the one having made this phenomenon characteristic to his Gospel.其中福音，馬修是一經作出這一現象的特點，以他的福音。 The prophecy carries a very important place in the Christian theology.預言有一個很重要的地方在基督教神學。 Every Christian knows about the prophecies of the books of Psalms, Isaiah, and Daniel related to the childhood, life, mission, and death of Jesus.每一個基督徒都知道的預言的圖書的詩篇，以賽亞書，和丹尼爾有關的童年，生活，任務，和死亡的耶穌。 To every Christian, these prophecies are the clear evidence of the truth of Gospels and mission of Jesus in general.每一個基督徒，這些預言是明確的證據，事實和使命的福音耶穌一般。 The problem is that according to the Bible, there exists true prophecies as well as false ones.問題是，根據聖經，存在著真正的預言，以及虛假的。 Hence the question arises on the necessary criteria to distinguish a false prophecy from a true one.因此，問題是在必要的標準來區分一個錯誤的預言從一個真實的。