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			Here is a brief exchange I found online by two Jewish scholars for your edification: 
		
		
		
		
		
		
		
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 (This thread is not an opportunity to rehearse one's position, but to analyse the validity of Goodman's response as an indicator for proceeding with the issue of the historicity of Jesus.) spin  | 
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			Yes.
		 
		
		
		
		
		
		
		
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			No.
		 
		
		
		
		
		
		
		
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			Setting aside what the "sources" say and whether they are credible and/or truly independent, IMO, his first point is reasonable. 
		
		
		
		
		
		
		
	If there are independent, credible sources about a figure, it is reasonable to refer to that figure as historical. The second seems to beg the question. Either that or it joins the rest in simply avoiding it. And I think avoiding such an unanswerable question does seem reasonable, if one wishes to engage in discussion of the character described in the texts.  
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			No, the response is not valid.  Even if the bare existence of Jesus is presumed, there is an additional hurdle to demonstate we have his actual words. This is even more important, considering that the Pauline epistles attribute almost no sayings to Jesus, just a handful of sayings of the Lord which could just as well be ecstatic utterances of pneumatic prophets.
		 
		
		
		
		
		
		
		
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 Certainly not Ehh, what about the Gold tablets, huh? What, you suppose those are imaginary too? blathering foolish non-believers... They'll sure be sorry when that day of judgement comes....hahaha, TOO LATE THEN.... umm. NO.  | 
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		#10 | 
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			The first guy is querying about "what Jesus actually said".  Goodman's response is all about "what 'Jesus' said".   
		
		
		
		
		
		
		
	It seems to me that he's sliding past the point in order to advance his own "sophisticated" philosophical agenda. Of course it's perfectly legitimate to talk about what "Jesus" (the character in the narratives) said (in the narratives), what "Jesus" meant to the writers and commentators, etc. But as soon as you insert the word "actually" in there, you're playing historical hardball, it's no longer an exercise in fey post-modernist deconstruction (which is basically exercise of the jawbone at the public's expense). So what Goodman is saying is internally consistent, and has its own intrinsic interest (especially for jawbone-exercisers), but seems to avoid the really interesting point (which is only dealt with cursorily in 1) ).  | 
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