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Old 11-28-2007, 11:42 PM   #81
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I've noticed that facts and scholarship actually do have somewhat of an impact, at least far more of an impact than junk pseudo-science like the Jesus Myth.
Spoken like a true peddler of junk pseudo-science. Solitary here has the air of a heretic pleading that his is the true religion.
More baseless invective. Have anything useful to say yet?
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Old 11-29-2007, 12:16 AM   #82
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No, dog-on, that's not a trajectory. Look harder.

Given, but as you referenced this particular post as your "trajectory", I figured that getting into semantics would simply cloud the issue.

So why not tell me specifically what your "trajectory" happens to be? Of course, since you seem to place an amount of weight behind it, relative to your position, you should be glad to help the rest of us get right.

Thanks, in advance.
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Old 11-29-2007, 08:35 AM   #83
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No, dog-on, that's not a trajectory. Look harder.

Given, but as you referenced this particular post as your "trajectory", I figured that getting into semantics would simply cloud the issue.

So why not tell me specifically what your "trajectory" happens to be? Of course, since you seem to place an amount of weight behind it, relative to your position, you should be glad to help the rest of us get right.

Thanks, in advance.
This.
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Old 11-29-2007, 08:56 AM   #84
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So I am clear, do you mean this?

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The Gnostics in the strict sense viewed the flesh as evil. Likewise, they viewed the creator (the Jewish Scriptures God) as evil. If Christ were perfect, and if the flesh were evil, then Christ couldn't have come in the flesh.

We see this development:

a. Jesus b. Pillars group c. Paul group d. proto-Orthodox e. Orthodox
a. Jesus b. Pillars group c. Ebionites
a. Jesus b. Pillars group c. Paul group d. Gnostics e. Variety of Gnostic groups

The first line survived to this day, the second fell out rather early comparatively, and the last survives only in writings.

We can deconstruct it thusly:

What does the proto-Orthodox and the Gnostics share? They both share Paul. From Paul, they also share a more divine view of Jesus (as opposed to the mere human view of the Ebionites), they share the aversion to the flesh (Gnostics carry it further to the extreme). How do they differ? The proto-Orthodox revered the Jewish Scriptures, while the Gnostics struck it out.

What about the Paul group and the Ebionites? Well, since the Ebionites, without Paul, accepted the Jewish Scriptures, the Paul group in the first line accepted the Jewish Scriptures, two against one at the earliest level suggests that the Christians accepted the Jewish Scriptures.

So at the next level back we have Paul and the Ebionites both exaulting Christ, but the former in a more divine way, the latter in a more human way. They both accept the Jewish Scriptures.

Now, we don't have that many clues into the "Pillars" via the Ebionites, but we do from Paul. Paul claims that he, opposing himself to the Pillars, got his information about Jesus from a divine source, thus the Pillars got their source from a human source. The gospels make the claim that the Pillars in Paul were actually disciples, thus conforming to Paul's view that they received it from man. If Paul is to be trusted, then it's most likely that the Pillars were the disciples of Jesus. Subtracting Paul's views from his description of James and co. leaves us with a pretty neat direction - a view closer to the Ebionites.
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Old 11-29-2007, 09:05 AM   #85
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That was the link I gave you.
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Old 11-29-2007, 09:31 AM   #86
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That was the link I gave you.
Actually it lead me to a post by Johnny Sceptic, I somehow doubted that you wanted me to use his post as your trajectory..

Ok, I'll study it for a while and get back with any questions or concerns.

Thanks again.
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Old 11-29-2007, 02:20 PM   #87
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That was the link I gave you.
Actually it lead me to a post by Johnny Sceptic, I somehow doubted that you wanted me to use his post as your trajectory..

Ok, I'll study it for a while and get back with any questions or concerns.

Thanks again.
Weird, whenever I click on it, it takes me straight to me post. Anyway, you're welcome. I'll check back periodically to see what you've managed of it.
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Old 11-29-2007, 02:35 PM   #88
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Solitary Man - I see you use the term "trajectory" quite a bit, and it's not something that I've seen. Could I trouble you for a brief description of how this term is applied in a historical or theological context? (or if you have explained it elsewhere, a link would be fine)

Michael
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Old 11-29-2007, 03:52 PM   #89
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Solitary Man - I see you use the term "trajectory" quite a bit, and it's not something that I've seen. Could I trouble you for a brief description of how this term is applied in a historical or theological context? (or if you have explained it elsewhere, a link would be fine)

Michael
Quite simply, a trajectory is a way to get from point X to point Y. All history follows a trajectory - things don't just pop out from thin air. It is most obviously seen in linguistics, as the borrowings of different words can be at times somewhat clear. One needs to trace a path whence and thither.

So, for example, if we have the Jesus Myth, it has to explain all the evidence - where, for example, did the orthodoxy come from, how do you explain the early Jewish Christians, who were the Pillars, etc. The historical Jesus best explains the evidence since you can see a clear trajectory. You can see no such trajectory for the Jesus Myth. It'd be like trying to explain the rise of Spanish, French, and Romanian by accepting that there was no Latin and all the Romance languages derive from Italian.

Is that clearer?

best regards,

Solitary Man
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Old 11-29-2007, 04:37 PM   #90
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A trajectory (or series of trajectories) explains the route from one set of evidence (such as Pauline endeavor) to another in order to demonstrate a possible causal chain.

For example, Paul's thought is somehow derived from messianism; he preached both in the diaspora and to gentiles. The diaspora proselytes tended to spread a more Jewish variety of his religion, while the gentile proselytes tended to spread a more mysteric variety, the former leading to an Ebionite sect while the latter provided more the roots for later christianity. There was naturally some cross-fertilization from one local group to another through the activity of itinerant preachers (against whom the Didache warned readers and a late sketch of one such preacher was left to us by Lucian of Samosata in his Passing of Peregrinus).

In our case a trajectory would be a set of chronological linked steps to get from one position to another.


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