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Old 12-27-2008, 10:39 PM   #11
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...

Therefore, I would like to know --- in principal --- why this valid position could not have been shared by Arius and Julian and then covered over (ie: censored) by the orthodox Cyril and his continuators...
It is not impossible, but 1) there is no positive evidence that supports it 2) it does not make sense in terms of the intellectual history of the time.

The debates at the time were over theological ideas that are so foreign to us that we have trouble wrapping our brains around them - was the Son pre-existent? Or of a substance the same or similar to a father?

It is only after the Enlightenment that the idea that Jesus was either a human, or possibly did not exist, even made sense to people.

This is going to be the last thread on Arius. Make you case. Is there anyone who knows anything about Arius who agrees with your interpretation? Does you interpretation add anything to our understanding of history?
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Old 12-27-2008, 10:41 PM   #12
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Dear Toto,

Additionally, and no disrespect intended to the "mythicists" but I am curious as to why you use the euphemism "mythicism" theory when I have -- if not once but thousands of times -- used the term "fiction" (theory) ? Do you see the two terms as interchangeable?
There are differences, but they are not important here.
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Old 12-28-2008, 08:36 AM   #13
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Pete's digression into his theory of Arian mythicism has been split off here.
Dear Toto,

Addressing the OP if I declare a position that -- "I suspect Jesus never existed" is this a valid position? I suspect that it has to be.

On what grounds?

Therefore, I would like to know --- in principal
You mean "in principle"

Quote:
--- why this valid position could not have been shared by Arius and Julian

The issue isn't whether this position -- valid or not -- could have been shared by Arius and Julian. It's whether it was shared, let alone ever entertained..

I note that you have not produces a scintilla of evidence to show that it was, your appeals to what you claim Julian's statement about the "fictions of the Galileans" and Arius' declarations about the Logos/Son are all about notwithstanding, since your claims in this regard are based on wholesale eisegetical misreadings of Julian and Arius, and are therefore most certainly not evidence.

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Old 12-28-2008, 09:47 AM   #14
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You are changing the subject. The issue is not how much of Julian did Cyril preserve. Rather, given your own claim that "we need to be extremely careful about making pronouncements concerning the intentions of Julian" (a principle that you yourself do not observe in practice), it is whether Cyril distorted what Julian said in those portions of CG that he preserved (and which you quote in support of your claims).
Dear Jeffrey,

I am not changing the subject. The OP seeks whether anyone suspected Jesus did not exist. The opening paragraph Cyril preserved of Julian discloses the emperor Julian was convinced the fabrication of the christians (ie: the canon) was fiction.

Here's the text of the opening paragraph of CG:

Quote:
Καλῶς ἔχειν ἔμοιγε φαίνεται τὰς αἰτίας ἐκθέσθαι πᾶσιν
163.2 ἀνθρώποις, ὑφ' ὧν ἐπείσθην, ὅτι τῶν Γαλιλαίων ἡ σκευωρία
πλάσμα ἐστὶν ἀνθρώπων ὑπὸ κακουργίας συντεθέν. ἔχουσα
μὲν οὐδὲν θεῖον, ἀποχρησαμένη δὲ τῷ φιλομύθῳ καὶ παιδαρι-
163.5 ώδει καὶ ἀνοήτῳ τῆς ψυχῆς μορίῳ τὴν τερατολογίαν εἰς πίστιν
ἤγαγεν ἀληθείας.
Leaving aside the fact of how your present apodictic statement about what Julian says here (or is showing himself "convinced" of) is in violation of your own claim that we should avoid making pronouncements such as you are making here about what the reported words of Julian meant or what his intentions were, I note two things


1. that you have changed your position on what these words of Julian mean from (a) their being an assertion of the fictitious nature of all NT claims about Jesus being historical and Christianity existing from before Constantine to (b) their being a claim that NT itself (or at least the NT as Eusebius envisaged it) did not exist prior to Constantine and that all the writings within it were forged by Eusebius;

2. that you have not produced one whit of evidence that the referent of Julian's σκευωρία is the canon, let alone the canon of (i.e., reputedly produced by) the man Euesbius (note the [genitive] plural ἀνθρώπων).

Since you have changed your position and shown yourself wholly uninformed about the meanings and implications of the vocabulary, syntax, and grammar of this text, why should anyone accept your claims?

Quote:
Wright points out that Cyril omitted invectives against Christ and such matter as might contaminate the minds of Christians. The authenticity of Jesus, assessed negatively (by Julian),
Another apodictic -- not to mention totally untrue -- claim about what Julian said!

Quote:
might certainly contaminate the minds of Christians.
Might??

Quote:
What exactly did Cyril omit? We dont know. Whatever he omitted appears to be conjectural.

:huh:

Quote:
My position is that the omissions may be critical.

May be?? The issue is whether they are critical. And critical to what? For establishing Julian's position on the HJ (or is it the existence of the canon before Constantine?) Given your constant appeal to what Julian reputedly says in the opening paragraph of CG as evidence sufficient in itself for knowing what Julian's position regarding the HJ (or is it the canon?) was, your saying that we need to know what else Julian said in order to be know what his beliefs regarding the HJ (or is it the pre-Constantinian existence of the canon?) were is as disingenuous as it is self serving.

Do you think that the opening paragraph of the CG is sufficient to show us "that the emperor Julian was [fully] convinced the fabrication of the christians ... was fiction" or not? [What kind of dodge will this question be met with, I wonder].

Quote:
The orthodox position is the assumption that Cyril has not omitted critical data.

Can you please demonstrate that this is the "orthodox" [:huh:] position (which is also yours, BTW, unless you want to say that the opening paragraph of the CG is not good evidence for knowing what Julian's position was regarding the HJ [or is it the canon?]), let alone that this position has been arrived at by other than honest and unbiased means or an honest and well informed assessment of the evidence?


Quote:
I do not agree with this assumption.
You don't? Then what are we to make of your previous apodictic claims that Julian's position regarding the HJ (or is it the canon?) is set with clarity and in no uncertain terms in the opening paragraph of the CG?

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Old 12-28-2008, 10:29 AM   #15
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It is only after the Enlightenment that the idea that Jesus was either a human, or possibly did not exist, even made sense to people.
But, this can hardly be true. There are the writings of Irenaeus in Against Heresies where the existence of Jesus of the NT is questioned or denied as early as the 2nd century.

Valentinius presented a Jesus or Christ that cannot be found anywhere in the NT. There is no resemblance whatsoever between the character called Christ by Valentinius and that called Christ in the NT.

And there is Cerinthus, Carpocrates and the Ebionites that claimed Jesus was just human.

Against Heresies XXVI
Quote:
...He (Cerinthus) represented Jesus as having not been born of a virgin, but as being the son of Joseph and Mary, according to the ordinary course of generation..
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Old 12-28-2008, 01:46 PM   #16
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And there is Cerinthus, Carpocrates and the Ebionites that claimed Jesus was just human.
I wonder if you'd do us the kindness of documenting your claim that Carpocrates believed that Jesus was "just human", i.e., differed in no way from other human beings. Is this really Carpocrates' christology?

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Old 12-28-2008, 05:17 PM   #17
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And there is Cerinthus, Carpocrates and the Ebionites that claimed Jesus was just human.
I wonder if you'd do us the kindness of documenting your claim that Carpocrates believed that Jesus was "just human", i.e., differed in no way from other human beings. Is this really Carpocrates' christology?

Jeffrey
Please read Against Heresies XXV and see if it is not written that Jesus was the son of Joseph, just like other men.

Do you know what "just like other men" means?
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Old 12-28-2008, 05:20 PM   #18
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I wonder if you'd do us the kindness of documenting your claim that Carpocrates believed that Jesus was "just human", i.e., differed in no way from other human beings. Is this really Carpocrates' christology?

Jeffrey
Please read Against Heresies XXV and see if it is not written that Jesus was the son of Joseph, just like other men.
Wow. All other men are also sons of Joseph?

But seriously, is the Carpocratian view of Jesus discussed in Heresies 25? And if so, is Jesus' generation through Joseph the only thing that is noted there that Carpocrates believed about Jesus?

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Old 12-28-2008, 05:29 PM   #19
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Please read Against Heresies XXV and see if it is not written that Jesus was the son of Joseph, just like other men.
Wow. All other men are also sons of Joseph?

But seriously, is the Carpocratian view of Jesus discussed in Heresies 25? And if so, is Jesus' generation through Joseph the only thing that is noted there that Carpocrates believed about Jesus?

Jeffrey
Why don't you read Against Heresies XXV?
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Old 12-28-2008, 05:48 PM   #20
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No, he's not.

If I'm reading this correctly, it is actually an imaginary diatribal opponent whom Constantine here speaks. And he does not charge this opponent with unbelief, but with introducing (εἰσάγει) disbelief (ἀπιστίας) to that which (is held to be) trustworthy (πίστιν). [Note that the form of ἀπιστία used here is not genitive, is it?]



It is not "unbelief". It is "disbelief".

Dear Jeffrey,

The translator P.R.Coleman-Norton does not appear to agree with you.
On this point, yes. But more notable is the fact that he disagrees with you on the matter of these words signifying a belief on Julian's part that there was no HJ and that Christianity was a Constantinian invention. So what's your point?

Quote:
I am aware of the orthodox position recoverable from the histories of the orthodox state monotheistic religious historians who continued where Eusebius left off. I am not a follower of this orthodox dogma.
But you said that you have never read these histories, let alone the writings of the supporters of Arius or the studies of Arius and of the history of Arianism by modern historians of the Constantinian age and the Arian controversy. So how do you know what this reputed "orthodox dogma" (and there's a question begging expression if there was one) is?

Quote:
My position is that the Arian controversy is consistent with the simple political and social consequences of the ascetic Arius' position (paraphrased for the OP) that although he believed in the Hellenistic Logos/Son
Leaving aside the fact that the Logos/Son that Arius and Arians spoke of is that of Jn 1:1-18, not "the" or any (reputed) "Hellenistic" (i.e.. pagan) one, I wonder if you'd be kind enough to lay out your actual evidence that anyone in Hellenism (or even earlier) who spoke of/wrote about the Logos ever used the designation "son" of this figure/concept or spoke of/wrote about/thought of the Logos in terms of its being a "Son" and/or as having a Father, or ever called the Logos/Son μονογενὴς Θεός or ἰσχυρὸς θεὸς or θεοῦ δύναμις as did Arius and the Arians (on this, see Chapters 1, and 3 -- "The Arian Christ" and "the Obedient Logos" -- in Gregg and Groh's Early Arianism -- A view of Salvation)

Quote:
(what many people today read as "god")
Really??

Quote:
he did not believe in the existence of Jesus
.

Hoo Boy! You weren't kidding when you said you had nor read much, if anything, of the primary evidence from both the opponents of Arius and his supporters!

I wonder if you could have made this claim with a straight face if you had first read the following from Alexander:

Quote:
Ἄρειός τε καὶ Ἀχιλλᾶς καὶ ἡ τῶν σὺν αὐτοῖς
»<πονηρευομένων> σύνοδος. καὶ οὐκ οἶδ' ὅπως ἐν Συρίᾳ χειροτονη-
»θέντες ἐπίσκοποι τρεῖς, διὰ τὸ συναινεῖν αὐτοῖς, ἐπὶ τὸ χεῖρον
18.9 »ὑπεκκαίουσι, περὶ ὧν ἡ κρίσις ἀνακείσθω τῇ ὑμετέρᾳ δοκιμασίᾳ· οἳ
18.10 »τὰς μὲν τοῦ σωτηρίου πάθους ταπεινώσεώς τε καὶ κενώσεως καὶ
»τῆς καλουμένης αὐτοῦ πτωχείας καὶ ὧν ἐπικτήτους ὁ σωτὴρ δι'
»ἡμᾶς ἀνεδέξατο φωνὰς διὰ μνήμης ἔχοντες, παρατίθενται ἐπὶ παρα-
»γραφῇ τῆς ἀνωτάτω καὶ ἀρχῆθεν αὐτοῦ θεότητος, τῶν δὲ τῆς
»φυσικῆς αὐτοῦ δόξης τε καὶ εὐγενείας καὶ παρὰ τῷ πατρὶ μονῆς
18.15 »σημαντικῶν λόγων ἐπιλήσμονες γεγόνασιν· οἷόν ἐστι τὸ «<ἐγὼ καὶ
»ὁ πατὴρ ἕν ἐσμεν>«. ὅπερ φησὶν ὁ κύριος, οὐ πατέρα ἑαυτὸν ἀνα-
»γορεύων οὐδὲ τὰς τῇ ὑποστάσει δύο φύσεις μίαν εἶναι σαφηνίζων,
»ἀλλ' ὅτι τὴν πατρικὴν ἐμφέρειαν ἀκριβῶς πέφυκε σώζειν ὁ υἱὸς τοῦ
»πατρός, τὴν κατὰ πάντα ὁμοιότητα αὐτοῦ ἐκ φύσεως ἀπομαξάμενος
18.20 »καὶ ἀπαράλλακτος εἰκὼν τοῦ πατρὸς τυγχάνων καὶ τοῦ πρωτοτύπου
»ἔκτυπος χαρακτήρ. ὅθεν καὶ τῷ τηνικαῦτα ποθοῦντι ἰδεῖν Φιλίππῳ
19.1 »ἀφθόνως ὁ κύριος ἐμφανίζει, πρὸς ὃν λέγοντα «<δεῖξον ἡμῖν τὸν
»πατέρα>« λέγει· «<ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα>«, ὥσπερ
«δι' ἐσόπτρου ἀκηλιδώτου καὶ ἐμψύχου θείας εἰκόνος αὐτοῦ θεωρου-
»μένου τοῦ πατρός. ὧν ὅμοιον ἐν Ψαλμοῖς οἱ ἁγιώτατοί φασιν· «<ἐν
19.5 »τῷ φωτί σου ὀψόμεθα φῶς>«. διὸ δὴ καὶ ὁ τιμῶν τὸν υἱὸν τιμᾷ
»τὸν πατέρα, καὶ εἰκότως· πᾶσα γὰρ ἀσεβὴς φωνὴ εἰς τὸν υἱὸν λέ-
»γεσθαι τολμωμένη εἰς τὸν πατέρα τὴν ἀναφορὰν ἔχει.
or from Athanasius:

Quote:
Ἰδοὺ γὰρ, ὥσπερ οὐκ ἀποκάμνοντες ἐν ταῖς
26.377.5 δυσσεβείαις, ἀλλὰ κατὰ τὸν Φαραὼ σκληρυνόμενοι, τὰ
ἀνθρώπινα πάλιν τοῦ Σωτῆρος ἀκούοντες καὶ βλέποντες
ἐν τοῖς Εὐαγγελίοις, ἐπελάθοντο τέλεον κατὰ
τὸν Σαμωσατέα τῆς πατρικῆς θεότητος τοῦ Υἱοῦ, καὶ
τολμηρᾷ τῇ γλώσσῃ θρασυνόμενοι, λέγουσι· «Πῶς
26.377.10 δύναται ὁ Υἱὸς ἐκ τοῦ Πατρὸς εἶναι φύσει καὶ
ὅμοιος αὐτῷ κατ' οὐσίαν, ὁ λέγων· Ἐδόθη μοι
πᾶσα ἐξουσία· καὶ, Ὁ Πατὴρ οὐδένα κρίνει,
ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ Υἱῷ· καὶ, Ὁ
Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δέδωκεν ἐν
26.377.15 τῇ χειρὶ αὐτοῦ. Ὁ πιστεύων εἰς τὸν Υἱὸν,
ἔχει ζωὴν αἰώνιον· καὶ πάλιν· Πάντα μοι παρ
εδόθη ὑπὸ τοῦ Πατρός μου· καὶ οὐδεὶς ἐπιγινώ-
σκει τὸν Πατέρα εἰ μὴ ὁ Υἱὸς, καὶ ᾧ ἐὰν θέλῃ ὁ Υἱὸς ἀποκαλύψαι·
καὶ πάλιν· Πᾶν ὃ
26.377.20 δέδωκέ μοι ὁ Πατὴρ, πρὸς ἐμὲ ἥξει. Εἶτα ἐπιλέγουσιν·
Εἰ ἦν, ὡς λέγετε, Υἱὸς κατὰ φύσιν, οὐ
χρείαν εἶχε λαβεῖν, ἀλλ' εἶχε κατὰ φύσιν ὡς υἱός. Ἢ
πῶς δύναται δύναμις εἶναι φύσει καὶ ἀληθινὴ τοῦ
Πατρὸς, ὁ παρὰ τὸν καιρὸν τοῦ πάθους λέγων·
26.377.25 Νῦν ἡ ψυχή μου τετάρακται· καὶ τί εἴπω; Πάτερ,
σῶσόν με ἐκ τῆς ὥρας ταύτης· ἀλλὰ διὰ τοῦτο
ἦλθον εἰς τὴν ὥραν ταύτην. Πάτερ, δόξασόν σου
τὸ ὄνομα. Ἦλθεν οὖν φωνὴ ἐκ τοῦ οὐρανοῦ·
Καὶ ἐδόξασα, καὶ πάλιν δοξάσω. Πάλιν τε τὸ
26.377.30ὅμοιον ἔλεγε· Πάτερ, εἰ δυνατὸν, παρελθέτω τὸ
ποτήριον τοῦτο· καὶ, Ταῦτα εἰπὼν ὁ Ἰησοῦς
ἐταράχθη τῷ Πνεύματι, καὶ ἐμαρτύρησε, καὶ εἶπεν·
Ἀμὴν, ἀμὴν λέγω ὑμῖν, εἷς ἐξ ὑμῶν παραδώσει
με. Καὶ ἐπὶ τούτοις δέ φασιν οἱ κακόφρονες· Εἰ
26.377.35 δύναμις ἦν, οὐκ ἂν ἐδειλίασεν, ἀλλὰ μᾶλλον καὶ
ἑτέροις τὸ δύνασθαι παρεῖχεν. Εἶτά φασιν· Εἰ σοφία
ἦν φύσει ἡ ἀληθινὴ καὶ ἰδία τοῦ Πατρὸς, πῶς γέγραπται·
Καὶ Ἰησοῦς προέκοπτε σοφίᾳ, καὶ
ἡλικίᾳ, καὶ χάριτι παρὰ Θεῷ καὶ ἀνθρώποις· καὶ
26.377.40 ἐλθὼν εἰς μὲν τὰ μέρη Καισαρείας τῆς Φιλίπ-
26.380.1 που, ἐπυνθάνετο τῶν μαθητῶν, τίνα λέγουσιν οἱ ἄνθρωποι
αὐτὸν εἶναι· εἰς δὲ τὴν Βηθανίαν παραγενόμενος ἠρώτα ποῦ
Λάζαρος κεῖται· ἔλεγε δὲ μετὰ ταῦτα τοῖς μαθηταῖς· Πόσους ἄρτους ἔχετε;
26.380.5 Πῶς οὖν, φασὶν, οὗτος σοφία, ὁ ἐν σοφίᾳ προκόπτων,
καὶ ἀγνοῶν ἃ παρ' ἑτέρων μανθάνειν ἠξίου;
ται ὁ Λόγος ἴδιος εἶναι τοῦ Πατρὸς, οὗ ἄνευ οὐκ
ἦν ὁ Πατήρ ποτε, δι' οὗ τὰ πάντα ποιεῖ, ὡς
26.380.10 ὑμεῖς φρονεῖτε, ὁ ἐπὶ μὲν τοῦ σταυροῦ λέγων· Θεέ
μου, Θεέ μου, ἵνα τί με ἐγκατέλιπες; πρὸ δὲ τού-
των εὐχόμενος· Δόξασόν σου τὸ ὄνομα· καὶ, Δόξα-
σόν με σὺ, Πάτερ, τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ
τὸν κόσμον εἶναι παρὰ σοί. Ηὔχετο δὲ ἐν ταῖς
26.380.15 ἐρήμοις, καὶ παρήγγελλε τοῖς μαθηταῖς προσεύχε-
σθαι μὴ εἰσελθεῖν εἰς πειρασμόν· καὶ, Τὸ Πνεῦμα
πρόθυμον, ἔλεγεν, ἡ δὲ σὰρξ ἀσθενής· καὶ, Περὶ
τῆς ἡμέρας ἢ τῆς ὥρας ἐκείνης οὐδεὶς οἶδεν,
οὐδὲ οἱ ἄγγελοι, οὐδὲ ὁ Υἱός. Εἶτα πάλιν φασὶν
26.380.20 ἐπὶ τούτοις οἱ δείλαιοι·

or from the Arians themselves:

Quote:
Εἰ ἦν κατὰ τὴν ὑμετέραν
26.380.21
διάνοιαν ἀϊδίως ὑπάρχων ὁ Υἱὸς πρὸς τὸν Θεὸν, οὔτ'
ἂν ἠγνόησε περὶ τῆς ἡμέρας, ἀλλ' ἐγίνωσκεν ὡς Λό-
γος, οὔτ' ἂν ἐγκατελείπετο ὁ συνυπάρχων, οὔτε δόξαν
ᾔτει λαβεῖν, ἔχων αὐτὴν ἐν τῷ Πατρὶ, οὔτε ὅλως
26.380.25
ηὔχετο· οὐδενὸς γὰρ Λόγος ὢν ἐδέετο· ἀλλ' ἐπει-
δὴ κτίσμα ἐστὶ καὶ εἷς τῶν γενητῶν, διὰ τοῦτο τοι-
αῦτα ἔλεγε, καὶ ἐδέετο ὧν οὐκ εἶχε· κτισμάτων γὰρ
ἴδιον τὸ χρῄζειν καὶ δέεσθαι ὧν οὐκ ἔχουσιν.»
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