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Bart D. Ehrman - The Bane of Fundies!
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Quote:Also important to keep in mind is the fact that the authorship and dating of the Gospels is a debate. There are many positions on this subject, but it would be unwise to assume that the traditional view of authorship is wrong. For the sake of argument let's look at the "traditional" view. Quote:Mark.1 Quote:The Gospel According to St. Matthew Quote:The Gospel According to St. Luke Quote:The Gospel According to Saint John There are the beginnings of all 4, according to Earlychristianwritings.com and the American Standard version. In no case is there the slightest hint of authorship. There is no attempt to even suggest that the authors were either part of jesus' traveling road show or that they spoke to anyone who was. Ehrman, in Lost Christianities, discusses the concept of Apostolic Authority in which, to over-simplify, xtians sought to ascribe their writings to people who had some street cred, to borrow the term. The earliest attestation we have for them was Irenaeus in Against Heresies and that dates to 180 AD...a short time after Celsus and Lucian of Samosata began to cast aspersions against xtian doctrines. These remain anonymous works to which someone attached these names in order to give them a pedigree. Most of the gnostic gospels were given similar stylings but the church, for reasons of doctrine rather than authorship or authority, suppressed those. (November 4, 2010 at 5:48 pm)Minimalist Wrote:
God loves those who believe and those who do not and the same goes for me, you have no choice in this matter. That puts the matter of total free will to rest.
The gospel writers...whoever they may have been....tried to get Pilate off the hook by blaming the Jews.
The reasons for this are obvious. (November 6, 2010 at 3:03 am)Minimalist Wrote: The gospel writers...whoever they may have been....tried to get Pilate off the hook by blaming the Jews. Your proof is.
God loves those who believe and those who do not and the same goes for me, you have no choice in this matter. That puts the matter of total free will to rest.
RE: Bart D. Ehrman - The Bane of Fundies!
November 6, 2010 at 2:28 pm
(This post was last modified: November 6, 2010 at 2:38 pm by Minimalist.)
Read them. They get progressively more forgiving of Pilate and progressively more antagonistic to the Jews.
There were 3 serious Jewish revolts between 66 and 135 AD. By the end the Jews were quite unpopular. Coincidentally ( or not ) it is around 140 that xtians become noticeable to the Greco-Romans. BTW, what has any of this to do with Ehrman's point that your "inerrant" gospels contradict themselves about the day that your god boy died? I understand why you keep trying to change the subject but it is my job to keep dragging you back to face reality.
Right, was it passover day or the day after? If my most loved friend and teacher died on Christmas I don't go around mistakenly telling people it was on boxing day.
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"John" at least understood that Jewish priests would not conduct a trial on Passover. More than one can say for the other 3 losers.
First of all Minimalist, thank you for your response. It certainly appears you did your homework, you have lots of good data, but I do have a few points to raise:
(November 6, 2010 at 3:03 am)Minimalist Wrote: The gospel writers...whoever they may have been....tried to get Pilate off the hook by blaming the Jews. I'm afraid the reasons for this aren't obvious to me. Your use of the term "Jews" is a bit too ubiquitous. The Gospels portray tension between Jesus and certain Jewish factions that were active in Jerusalem, such as the Pharisees and the Sadducees. The Gospels themselves don't have any problem whatsoever with "Jews" so I'm not sure what it is you're talking about. As for your earlier remarks about the Gospels, there are actually earlier references to the authorship of the Gospels than 180 AD. As for your assertion that, "There is no attempt to even suggest that the authors were either part of jesus' traveling road show or that they spoke to anyone who was," that is precisely what Luke claims in his introduction. He is claiming that these people were eyewitnesses and that he had researched the matter himself. As for the "street cred" theory, it was a common practice to use a famous person's name, but there are also books which were written by there actual authors. If the Gospels were trying to get "street cred" they would have included the famous name at the top of the letter, and made it plain that they were the author. Since they didn't, one could see that as them being humble, or that they were known to the community they were writing to, so they didn't feel the need to title the work (as one might assume as a key figure in the church). The Gospels were written anonymously, so it's going to be a debate, but the point I was trying to make is that the traditional view of authorship is still a valid theory. Quote:I'm afraid the reasons for this aren't obvious to me. Your use of the term "Jews" is a bit too ubiquitous. The Gospels portray tension between Jesus and certain Jewish factions that were active in Jerusalem, such as the Pharisees and the Sadducees. The Gospels themselves don't have any problem whatsoever with "Jews" so I'm not sure what it is you're talking about. Not true, in Luke Pilate believes Jesus is innocent but can't save him because the Jews would raise hell for the Romans, they condemn Jesus and instead free Barabbas (the governor could apparently free a prisoner on Passover). Luke is the 'Alexandrian' gospel, it's origins are from a rather anit-semitic sect of Christianity. In Matthew it's all Pilates doing and the Jew's weren't particularly responsible for Jesus being crucified. Matthew is from a very very jewish community, thus the difference.
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