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06-30-2011, 09:34 AM | #51 | ||
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My point is that once you admit a fraudulent manipulation in the passsage, you have no choice - if you are a serious investigator without a bias to an opinion - but to set aside the whole passage. The reason is that have no way of knowing how the passage was manipulated. You only know - or agreed it is reasonable to conclude - that the Testimonium of Josephus was tainted. Everything else then is idle speculation by driven at best by wishful thinking willing to overlook a fraud. Jiri |
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06-30-2011, 12:33 PM | #52 | ||||
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Lets flip the question, can we prove the Testimonial is a forgery? The short answer is there is no direct evidence that it is. It is questionable that Josephus would write it the way it is written but that is a inference and not primary evidence. We do not have anything but the plain text of the Tesimonial as evidence and to assert that it is a forgery needs to impeach the plain text. I find the idea of eliminating literature on the basis of forgery, rather odd. Tossing interpolation in as a forgery, there are forgeries in all Christian Literature, and if forgery is all bad and we must eliminate anything with a hint of forgery then all Christian Literature can be eliminated. Why limit the damage to a passage when any passage could be forged. |
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06-30-2011, 12:36 PM | #53 | |
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It seems a little extreme to claim that we can never recover an earlier version of a deliberately modified text on the basis of internal evidence. Andrew Criddle |
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06-30-2011, 12:52 PM | #54 | |
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I am also concerned that Eusebius quotes from TF, indicating its existence in the fourth century, and yet, a century earlier, Origen does not quote from TF, instead quoting from other texts written by Josephus. Surely, such a statement, as found in TF, had it existed in the third century, would have been quoted, supported, or refuted, by Origen.... Do I err here? avi |
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06-30-2011, 01:02 PM | #55 | |||
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06-30-2011, 01:13 PM | #56 |
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Is anyone here arguing that all of the TF is authentic to Josephus? I don't think so and such a position is not necessary for a secular person to maintain that an HJ existed.
What we seem to have from at least one myther is the rather absurd notion that if any part of the TF is an interpolation then all of it must be disregarded. That is certainly not how we ordinarily deal with other evidence. Is that the myther position, if part of the TF was added by a Christian Scribe we should disregard the whole? Steve |
06-30-2011, 01:16 PM | #57 | |
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If bits of a painting still have paint which is wet on it, should we accept the dry bits as genuine? |
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06-30-2011, 01:30 PM | #58 | |
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It is the position of Steve Mason, author of Josephus and the New Testament (or via: amazon.co.uk), who accepts the validity of the mention of James the Brother of Jesus in Ant 20. There are cases where scholars think they can separate out an interpolated phrase or passage, leaving a trustworthy core. But the Christian elements in the TF are extensive, and the reconstructed version is speculative, at the very least. The entire TF breaks the flow of the surrounding text, and introduces a subject that Josephus would not be expected to write about. |
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06-30-2011, 01:44 PM | #59 | |
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Best, Jiri |
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06-30-2011, 01:58 PM | #60 |
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Perhaps a parallel situation is one I confront often in preparing medical negligence cases. We often have reason to think that a record may have been altered in light of a bad outcome, but I have never supposed that because something had been added or deleted the remainder of the record is unreliable. I would think it entirely unreasonable to conclude that because I think the record of first administration of oxytocin was altered the rest of the record of labor was false as well.
Just an example. Steve |
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