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Old 12-25-2009, 07:14 AM   #491
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I agree, I have no interest in ghost/spirits/apparitions etc, but it would seem that Christianity could have started this way: "finding" Christ in the scriptures and then "seeing" him in the spirit, God's confirmation of the end of the age
The slight problem with this theory is that there was no Christ to be found in the scriptures.

Now, I wonder why would it not have been the other way around ? Why would it not have been then as it is with religious psychotics now ? They have an experience (a high) or they try to (para)rationalize their lapses in cognitive function which makes them believe their pronounced/protracted experience of deja-vu is a prophetic faculty given to them by God. They go to the scriptures and they find all sorts of 'proofs' that their visions are fulfilment of what prophets were saying for ages. They find explanations everywhere for what their strangely functioning brain tells them: the chaotic world of frustrated desires is going to end soon and the embryonic promise of peaceful harmony will come back.

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Old 12-25-2009, 08:12 AM   #492
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How is Matthew’s claim that Jesus rose from the dead significantly different from his claim that the zombies (27:52) rose from the dead?
The resurrection of Jesus is mentioned in many different sources and historians mostly believe that, regardless of its truth, it was a belief that was held from the very earliest days of christian belief. Many believe it was a significant reason why the early christians were so strong in their faith and action. On the other hand, the Matthew story is not mentioned elsewhere, I doubt that most historians consider it historical, and in fact I know some commentators who think it is symbolic.
But the truth of the resurrection story is actually extremely important when you trying to establish the historicity of Jesus.

Once there was no actual resurrection then all four Gospels are prone to write about fictitious events as though they did happen.

And once it is known that the Gospels authors did fabricate the resurrection then there may be many more events that were fabricated and were just believed to be true.

And the invention of the resurrection may be considered deliberate once the story was written and intended to believed by others as the truth when the authors knew in advance that no resurrection occurred.

Once Jesus did exist as human, the resurrection story must have been fiction and since people eventually believed that it did occur the authors of the fiction achieved their goal. They were successful in getting people to believe fiction was true.

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The Son of God visits earth for one life only, the people who were supposed to be waiting for him kill him, and God raises him to life again. If you don't think that is special, I don't know what would be!
What absurdity! How can a man kill a God? What nonsense! Your belief that the Son of a God was killed is just so ridiculous.

Imagine for a moment that a person was charged with murder and that during the trial the supposed actual murdered victim was to appear at the trial to give evidence of his own death when now he is alive.

Please, your belief that Jesus was killed and then actually resurrected makes no sense whatsoever.

Once Jesus did live and was crucified, he must have survived the crucifixion.

The destruction of brain tissue cannot be reversed when a person has been lifeless for three days.


See the writings of Josephus in the "Life of Josephus" where three crucified victims were taken from their crosses alive and only one survived with the aid of a doctor.

This is Josephus on the survival of one who was crucified.

"The Life of Flavius Josephus" 75
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.....And when I was sent by Titus Caesar with Cerealins, and a thousand horsemen, to a certain village called Thecoa, in order to know whether it were a place fit for a camp, as I came back, I saw many captives crucified, and remembered three of them as my former acquaintance.

I was very sorry at this in my mind, and went with tears in my eyes to Titus, and told him of them; so he immediately commanded them to be taken down, and to have the greatest care taken of them, in order to their recovery; yet two of them died under the physician's hands, while the third recovered.
See http://wesley.nnu.edu
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Old 12-25-2009, 10:24 AM   #493
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...
Based on the generally accepted dates, we are talking about maybe 40 years (Mark) to 65 years (John). Mark was thus written when many eye-witnesses were still alive, ...
Mark was written after the destruction of Jerusalem. Why do you think there were any witnesses still alive, and why doesn't Mark mention any witnesses?

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It is significant that scholarship (and not just christian apologetic scholarship) is increasingly concluding more positively about the historicity and reliability of the gospels. I first studied this stuff a long time ago, when people like Bultmann were the most influential, but a lot has changed since then, and more rigorous methods are leading to this change.
This is not true, but you keep repeating it.

There was a phase in the "third quest" for the historical Jesus when non-apologetic scholars thought that they could extract some historicity from the gospels, but that turns out to have been a pious hope. The current trend is to see the gospels as literary creations with at best some tie to early traditions.
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Old 12-25-2009, 12:22 PM   #494
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Too speculative? He spends most of his time reducing the life of Jesus and cutting out the more "speculative" aspects. IMO. Are you calling it "speculative" to de-speculate?
You have used the word "speculative" to describe the parts of the gospels that Crossan and others "cut out", but that is just a value judgment. I don't necessarily agree with it. And I have read quite a few scholars who respect Crossan's learning but think his methods depart too much from sober historical analysis. That too may be a value judgment, but I am not alone in it.

But in the end, I don't have a particular axe to grind with Crossan. He is one scholar among many, and, as I've indicated many times on this thread, I think it is safest to stick with the consensus of the mainstream when considering historical questions. He is part of the picture, but only a part.

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Do you accept he Gospel claims re Jesus as, well, "gospel"?
If you check out the OP, way back in geological time, you will find that I take a two-stage approach. (1) is the historical question, which establishes a "lowest common denominator" of what can be understood as historical "fact" within the normal limits of accuracy. (2) Is my response to the remaining material in the gospels, most of which is not considered historical because it is erroneous, but because later interpretation overlay the historical material - i.e. it is mixed history and interpretation.

In stage 1, I consider the gospels as historical sources, same as other ancient documents. In stage 2, I consider the implications of the historical analysis and conclude that the gospels were written by people who told the story and the message as honestly as they knew how.

Thanks.
You're welcome.

But you did not really answer my question, so I will rephrase:

Do you believe that there was a man called Jesus who performed miracles (basically, those in the Gospels) in Galilee and developed a group of followers and who was killed on a cross and whose followers were the antecedents to the Christian church?
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Old 12-25-2009, 12:24 PM   #495
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Yo, Eliyahu! Welcome.
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I hope I wouldn't bore everyone if I said that the Jew (if I can also say) was named Yehoshua ben Yoseph.
Part of the matter we deal with here is whether he who we refer to in English as Jesus was a real person from Judea or a concept from the diaspora. If the former then he may well have been named Yeshu -- only two gospels supply the name of Joseph as the husband of Jesus' mother and they make sure you know he was not the father, so "ben Yusef" is a stretch. However, our knowledge about Jesus comes from Greek texts whose knowledge of the Levant is quite patchy, which is not odd as the earliest gospel, Mark, indicates that it was written in a Latin culture, providing explanations in Latin, using Latin idioms in Greek. How does one discern that the basic gospel material originated in Judea and not in the diaspora? And if the latter is true, how do we know that we don't simply have a literary figure called ιησους from which Jesus is a transcription via Latin?

As there are no early written records that use the name Yehoshua ben Yoseph one can only conclude that you have fabricated it out of hope that it is derived from a hypothetical original Hebrew (not Aramaic) name and that the person didn't use the prevalent short form of the name, Yeshua, but the anachronistic long form.

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It is important because if you search Beit Lecem in the first century you will doubtlessly not find anyone with the name J-esus.
That assumes you can tell that the gospel indications are veracious.

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However history is important and not rewriting history equally important. This man can be attested by extant sources to exist.
OK, how can you tell?

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Alas the other can not be found until a number of years after the death of Yehoshua ben Yoseph,...
This seems so far to be a false dichotomy between Jesus and Yeshu. Is it based on particular unstated motives?

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...and then only as the par excellance of identity theft thanks to Paul of Tarsus.
Paul is the first person in the historical record to know anything about Jesus (assume if you must Yeshu). He may have introduced Jesus/Yeshu to the world, so it is rather premature to talk about identity theft.

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The real man existed as a Jew-born Torah observant man.
How do you know??

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The two, Yehoshua ben Yoseph haMashiach and J-esus are mutually exclusive and only the former was flesh and blood, now gone the way of the world, dead.
If there was a "Yehoshua ben Yoseph haMashiach" who liberated his people and led the way to the millennium, the Jews would have recognized his achievement. However, there was no recognition: the kingdom didn't come. The grass grew out of the cheeks of the people of the era.


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Old 12-26-2009, 06:39 AM   #496
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If you don't want to be persuaded to change your beliefs, then fine.
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This is a bit back-handed isn't it?
I don't think so. I put the "If" there for a reason. According to the rules of logic, the assertion "If A then B" is never equivalent to asserting the truth of A.

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Why not say it about yourself, or about anyone else here?
I would, given an appropriate context. I think it's true of everybody.
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Old 12-26-2009, 11:28 AM   #497
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How is Matthew’s claim that Jesus rose from the dead significantly different from his claim that the zombies (27:52) rose from the dead?
The resurrection of Jesus is mentioned in many different sources and historians mostly believe that, regardless of its truth, it was a belief that was held from the very earliest days of christian belief. Many believe it was a significant reason why the early christians were so strong in their faith and action. On the other hand, the Matthew story is not mentioned elsewhere, I doubt that most historians consider it historical, and in fact I know some commentators who think it is symbolic.
But how is Matthew’s claim that Jesus rose from the dead significantly different from Matthew’s claim that the zombies (27:52) rose from the dead?

Stay focused. Answer honestly. An honest/ straightforward person must admit that Matthew treats the two resurrections with the same degree of seriousness and the same degree of literalness. That is to say that if Matthew thought that the zombies’ resurrection was symbolic then it follows that Matthew also thought that Jesus’ resurrection was symbolic.

So your back is against the wall. And now whether you like it or not you are going to show us - by your own actions, if your are genuinely seeking the truth with all your heart, or if you are like the swine in Matthew 7:6.
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Old 12-26-2009, 12:06 PM   #498
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Now please don't think I intend the terms dog & pig to be insulting, Jesus was using these words in ways that would be familiar to his hearers but not so much to us.
Same deal here. Please don’t take my comment about the swine personally. I simply meant it like Jesus meant it; as a synonym for filth.
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Old 12-26-2009, 01:20 PM   #499
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Now please don't think I intend the terms dog & pig to be insulting, Jesus was using these words in ways that would be familiar to his hearers but not so much to us.
Same deal here. Please don’t take my comment about the swine personally. I simply meant it like Jesus meant it; as a synonym for filth.
The swine were probably meant as a parable of resistance to Roman rule.

One interpretation (this is a common idea - I just picked this cite from here):

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Since the fall of the city ... [in 70 C.E.], Jerusalem had been occupied by the Roman Tenth Legion [X Fretensis], whose emblem was a pig. Mark's reference to about two thousand pigs, the size of the occupying Legion, combined with his blatant designation of the evil beings as Legion, left no doubt in Jewish minds that the pigs in the fable represented the army of occupation. Mark's fable in effect promised that the messiah, when he returned, would drive the Romans into the sea as he had earlier driven their four-legged surrogates.
William Harwood, Mythologies Last Gods: Yahweh and Jesus (or via: amazon.co.uk).

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Unlike Gerasa, Gadara was the scene of a a great massacre of Jewish rebels by the Roman troops in 69 C.E. Like the pigs, the fleeing rebels were driven into the water. "Vespasian sent Placidus with 500 horse and 3000 foot to pursue those who had fled from Gadara..." (Sn 4) "Placidus, relying on his cavalry and emboldened by his previous success, pursued the Gadarenes, killing all whom he overtook, as far as the Jordan. Having driven the whole multitude up to the river, where they were blocked by the stream, which being swollen by the rain was unfordable, he drew up his troops in line opposite them. Necessity goaded them to battle, flight being impossible... Fifteen thousand perished by the enemy's hands, while the number of those who were driven to fling themselves into the Jordan was incalculable; about two thousand two hundred were captured..." (Sn 5) - Flavius Josephus, War of the Jews, Bk IV, Ch 7. Josephus reports that as a result of the battle "the Jordan was choked with dead", and "even the [Dead Sea] was filled with bodies." (War of the Jews, Bk IV, Ch 7 Sn 6).
Another:

Legion_(demon)
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John Dominic Crossan believes the story may be considered a parable of anti-Roman resistance.[citation needed] This would explain why the Gospels variously situate the story in Gadara, Gerasa and Gergesa: All three would be disguises for Caesarea, the location he postulates for the actual events behind the story.
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Old 12-26-2009, 08:58 PM   #500
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I do believe in God, I just try to understand the concept rationally and don't apply superstition to it.
I too believe. I too try to understand him rationally (I actually don't know any other way to understand something). And I think in this context superstition is an emotive word we apply to things other people believe and we don't, and they apply to things we believe and they don't. I'm not concerned about that jibe.

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What you were suggesting about God is a contradiction in concepts.
I don't think so.

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If you want you can put God back into space and time
No, I never wanted to do that, I just think he made space and time and remains able to act within it - after all, he is generally defined as omnipotent!

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then you can carry on with your sky daddy concepts
Ouch! That really hurt!

I don't think this discussion is heading anywhere useful so I'll say farewell to you. Best wishes.
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