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05-09-2008, 12:30 PM | #201 | ||
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05-09-2008, 02:38 PM | #202 | |||
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05-09-2008, 05:20 PM | #203 |
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Ben,
I was thinking about what you have said, and I really want to know the following: 1) what do you think the probability is that Mark is late first century historical fiction, written as historical fiction for Mark's family and community, possibly midrash like Honi the circle maker. 2) What do you think the probability is that Mark is derived from the scriptures to answer the question: who was the prophesied messiah if we did not notice him when he was prophesied to appear? 3) What do you think the probability is that Mark was originally a drama written in chiasms and being performed by a group traveling between the cities along the Eastern Mediterranean. 4) What do you think the probability is that Mark was originally based on ancient oral traditions such as The Teacher of Righteousness or Jesus ben Pandira. 5) What do you think the probability is that Mark is a late second or third century forgery similar to the 46 or so other gospels that the Church claimed were forgeries. 6) What do you think the probability is that Mark is based on an first century stoic preachers in Judea since much of his sayings are from stoic Greek philosophy. 7) What do you think the probability is that Mark is based on first century Jewish rabbis in Judea since much of his sayings are from first century Rabbinical teachings such as those of Hillel and Shammai. |
05-09-2008, 05:23 PM | #204 | ||||
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05-09-2008, 05:42 PM | #205 | ||
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If there is an historical core do you believe that other gods who came to earth are based on historical people such as Krishna of India? Euhemerus asserted that the Greek gods had been originally kings, heroes and conquerors, or benefactors to men, who had thus earned a claim to the veneration of their subjects and that these men had been mythologized into gods. It seems to me that primitive cultures have primitive gods that are purely spiritual with no extensive histories of interaction with people, but when a society obtains writing and expands into a civilization then the god stories expand to include lots of history of interactions with people. So, think the opposite of Euhemerus - I think the Greek Gods were originally primitive myths about purely spiritual beings that were humanized over time until Euhermerus could strip away the myth and find a person. So I think it works both ways, that sometimes historical people are mythologized over time, and sometimes pure spiritual myths are historicized over time. |
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05-09-2008, 06:06 PM | #206 | |
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Son of god was the traditional title of the hereditary King of Judea. However among pagan deities, a son of god was usually a god himself. The Roman senate would often deify dead emperors, and many emperors had the title son-of-god because they were sons of deified emperors. |
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05-09-2008, 06:24 PM | #207 | ||
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The practice of deifying emperors had only happened thrice (Augustus, Tiberius, and Claudius) by Paul's time (and that's pushing Paul past the deification of Claudius). But thanks for proving my point about the sons of Gods needing not actually to be gods themselves. |
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05-09-2008, 08:51 PM | #208 | |
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Achilles was described as the offspring a mortal and a goddess, but these are mythical episodes and cannot be deemed to be as a result of reproduction, but fabrications of their authors. |
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05-09-2008, 09:59 PM | #209 | ||
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Eventually the following Romen Emperors were all deified: Alexander Severus Antoninus Pius Augustus Aurelian Caracalla Carus Claudius Commodus Constantine I Constantius Chlorus Decius (emperor) D cont. Diocletian Gallienus Publius Septimius Geta Gordian I Gordian II Gordian III Gratian Hadrian Herennius Etruscus Julian the Apostate Lucius Verus Marcus Aurelius Maximian Nerva Numerian Pertinax Philip the Arab Lucius Calpurnius Piso Frugi Probus Septimius Severus Titus Trajan Valerian Vespasian Victorinus |
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05-10-2008, 02:08 AM | #210 | |
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But anyway, I'd still say the study of religion and particularly the study of the origins of Christianity needs to be put in a broader context that takes religious experience as the primary factor, and intellectual and social factors as spinoffs. |
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