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Old 11-26-2010, 03:34 PM   #91
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...
The C14 result suggests for the Coptic translation (of a presumed Greek original) an upper bound of 340 CE. This still leaves a period of 15 years between the years of 325 CE and 340 CE for the Greek original to have been authored, and this is precisely what I conjecture to have happened. ...
In other words, you think that if no one can disprove your theory at the 99% level of probability, that you win. That's not how it works.




Probably no one has addressed this because it doesn't make any sense. It appears to be a variant of your C14 dating argument, which no one supports,



Again, "fail to definitively disprove" does not equal "support."



This means that since the literary evidence does not support your theory, you reject it as later forgery. You have given no good reason. You didn't even realize that these heresiologists are all Christian apologists.



Again, since paleography does not support your theory, you reject it.

How does this support your theory?



So you claim that Christianity was a unified religion around Diocletian, and no Christian ever held a heretical view until after Constantine? This is even less persuasive than your main argument.


Quote:
...
Do I need to repeat it again each time I post on this thread?
If you keep repeating the same bad arguments again and again without reacting to your critics, I will just close this thread.
I don't think that this thread should ever have been opened in the first place. It was always going to get heated just by the nature of the OP.
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Old 11-26-2010, 07:11 PM   #92
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Originally Posted by spin
When the blind lead the blind, the result is inevitable. But once you're in the hole, you don't have to think China is your escape route.
hmm...

except that it is an ox, not a horse:

Quote:
niu (2) bu (4) he (1) shui (3)
nan (2) an (4) jiao (1)
The same post that led you to utter this nonsense, I falsified the mountainman conspiracy theory anew. You were not interested, but here it is again:
[T2="w=90%;b=0;p=5;s=0;bdr=1,solid,#000000"]Let's see what he can do with this text POxy_3035: it's a warrant internally dated in 256 CE to arrest "Petosarapin of Horus a Christian". We can imagine, "it was a fake planted by Eusebius to trick the people of Oxyrhynchus." [/T2]
This is a securely dated text that mentions a christian in 256 from Egypt, the third year of the reign of the Roman emperor Valerius and his son Gallienus.

Another example why the mountainman blunder theory is dead in the water.

You can flap all you want, but when it's dead, it is dead, and all the flapping you want will not breathe life back into it.

ETA: Maybe, it'll be, "well, it can't be 'christian' because it's spelled wrong." :constern01:


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Old 11-27-2010, 04:43 AM   #93
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[T2="w=90%;b=0;p=5;s=0;bdr=1,solid,#000000"]Let's see what he can do with this text POxy_3035: it's a warrant internally dated in 256 CE to arrest "Petosarapin of Horus a Christian". We can imagine, "it was a fake planted by Eusebius to trick the people of Oxyrhynchus." [/T2]
This is a securely dated text that mentions a christian in 256 from Egypt, the third year of the reign of the Roman emperor Valerius and his son Gallienus.

Another example why the mountainman blunder theory is dead in the water.

You can flap all you want, but when it's dead, it is dead, and all the flapping you want will not breathe life back into it.

ETA: Maybe, it'll be, "well, it can't be 'christian' because it's spelled wrong." :constern01:
spin
Why Yes, I do take that position. "This is a securely dated text that mentions a christian?......."
Quote:
The order was issued by the head of the Oxyrhynchus ruling council, to the police in a country village, to arrest a man described as a 'Christian' (note χρισιανόν, the papyrus has the early spelling, χρησιανόν).
χρησιανόν is not simply an 'early spelling' for the title 'Christian', but is a Greek term independent of the Christian religion with a long history of non-Christian Greek usages of which POxy_3035: is only one.

According to information recently supplied in this Forum by none other than our esteemed Greek scholar Stephan Huller;
Quote:
Let's start with the name Chrestos.

You're going to hear from someone that the title Χρηστὸς just means 'good' or 'nice' and that's why the Marcionites used the title. That isn't the only meaning of the term. There was actually quite a wide range of meanings which seem to derive from the concept of 'fitness' or 'correctness.' Here is the Liddell Scott entry for the term:

A. like χρήσιμος, useful, good of its kind, serviceable, “[τόξα] χρηστὰ οὐδέν” Hdt.3.78; [“ἀτραπὸς] οὐδὲν χ. τισι” Id.7.215; “χ. ἐπίπλοα” Id.1.94; [γῆ] E.Hec.594; οἰκία, opp. μοχθηρά, Pl.Grg.504a; ἡ χ. μέλιττα, opp. οἱ κηφῆνες, Arist.HA 624b23: freq. of wholesome food, “μελίτωμα” Batr.39; ποτόν, σῖτος, Pl.R.438a; “περὶ τὸ σῶμα” Pl.Prt.313d: c. gen., for a thing, νεύρων for the sinews, Ael.NA14.21; “ῥάφανος” Alex.15.8; “ὄψον” Antiph.242, etc. (but pleasant to taste, nice, Thphr.Char.2.10): generally, “πολιτεία” Isoc.12.135; “βίος” Aeschin.1.179; of victims and omens, auspicious, ἱρά, σφάγια, Hdt.5.44, 9.61,62; τελευτὴ χ. a happy end or issue, Id.7.157; “εἰ . . τοῦτό γε δοκέει ὑμῖν εἶναι χρηστόν” Id.5.92.ά: pl., τὰ χ., as Subst., benefits, kindnesses, Id.1.41, 42; “χρηστὰ φέρειν” Id.4.139; χρηστόν τι συμβουλεύειν, χρηστὰ ἐπιτηδεύειν, Ar.Nu.793, Antipho 3.3.9; χρηστὰ λέγειν, πράττειν, etc., Men. 725,787, etc.: but τὰ χ. also, happy event, “ἐκτελοῖτο δὴ τὰ χ.” A.Pers. 228 (troch.); prosperity, success, “τὰ χ. δ᾽ αὔθ᾽ ἕκαστ᾽ ἔχει φίλους” E.Hec.1227.
2. in moral sense, opp. κακός, Eup. in PSI11.1213.2; opp. πονηρός, Pl.Prt.313d; τὸ χ., opp. τὸ αἰσχρόν, S.Ph. 476; χρηστός, opp. λυπρός, E.Med.601: but λῦπαι χρησταί if working for good, Pl.Grg.499e.
3. good for its purpose, effective (even for evil), τραῦμα, δῆγμα, Luc.Symp.44, Alex.55.
4. Gramm., in use, current, “ποιηταῖς χρηστά” Eust.215.8.
II. of persons, good, esp. in war, valiant, true, Hdt.5.109, 6.13, S.Ph.437, etc.: generally, good, honest, worthy, Id.OT610; “οἰκέται” X.Oec.9.5; of women, “ἐρεῖ τις ὡς Κλυταιμνήστρα κακή: Ἄλκηστιν ἀντέθηκα χρηστήν” Eub. 117.11, cf. Men.Mon.634; of good citizens, useful, deserving, D.20.7: c. acc. cogn., “ἃ χρηστοὶ ἐγένεσθε” Th.3.64; “χ. περὶ τὴν πόλιν γεγενημένος” Lys.14.31; “χ. καὶ φιλόπολις” Ar.Pl.900; collectively, “ὀλίγον τὸ χ.” Id.Ra.783; but also ironically, “ὁ χ. οὑτοσί” Id.Nu. 8; “οἱ χ. πρέσβεις οὗτοι” D.18.30, cf. 89; “ἐκλελάκτικεν ὁ χ. ἡμῖν μοιχός” Men.16.
b. freq. on Epitaphs, IG3.3149,3155, al.
c. c. inf., “ὅσοι προβατεύειν χ.” Him.Or.14.32.
2. οἱ χρηστοί, like οἱ ἀγαθοί, those of good family, X.Ath.1.4,6.
3. of the gods, propitious, merciful, bestowing health or wealth, “θεῶν χρηστῶν ἥκειν εὖ” Hdt.8.111, cf. M.Ant.9.11.
4. of men, good, kindly, “δούλῳ . . χ. γενόμενός ἐστι δεσπότης πατρίς” Antiph.265; “ὡς ἡδὺ δούλῳ δεσπότου χρηστοῦ τυχεῖν” Men.Mon.556, cf. Philem.227; “ὁ χ., ὡς ἔοικε, καὶ χρηστοὺς ποιεῖ” Men.203b, cf. Plu.Phoc.10; “χ. περί τινα” D.59.2; “ἐπί τινας” Ev.Luc.6.35; “εἰς ἀλλήλους” Ep.Eph.4.32.
b. sts. simple, silly, like εὐήθης, χρηστὸς εἶ ὅτι ἡγῇ . . , you're a nice fellow, to think that . . , Pl.Phdr.264b, cf. Tht.161a; “ὦ χρηστέ” D.18.318.
5. of a man, strong, able in body for sexual intercourse, = γυναικὶ χρῆσθαι δυνάμενος, Hp.Genit.2.
6. of the dead, whence χρηστὸν ποιεῖν = ἀποκτιννύναι, in a treaty between the Spartans and Tegea, Arist.Fr. 592.
III. Adv. “-τῶς” well, properly, Hdt.4.117, Hp.Art.32; “χ. ἔχειν” Ar.Ec.219; “σκευάσαι χ. τοὖψον” Alex.149.6.: ironically, “χ. τὴν πατρίδα ἐπετρόπευσας” Hdt.3.36.

I happened to spend some time gathering together some of Clement's interest in Jesus as χρηστὸς ......
From here.

Wereas the many existent Greek forms of χρησιανόν may be employed serve to inform the meaning of the title χρισιανόν 'Christian', the title 'Christian' did not precede or inform the various forms of the preexisting Greek term χρησιανόν. Hence it is improper to simply swap the one, a definite title, for the other, a generic appellative, claiming that the informing 'earlier' term is simply a variant spelling of the proper title 'Christian'.

The warrant was for the arrest of one "Petosarapin of Horus a good man". A common appellative, with nothing of the latter evolved title 'Christian', or of that evolved Christian religion being involved.
Substituting 'Christian' within this context, is not only an imposition but also an unnecessary anachronism.
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Old 11-27-2010, 07:01 AM   #94
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Originally Posted by spin View Post
[T2="w=90%;b=0;p=5;s=0;bdr=1,solid,#000000"]Let's see what he can do with this text POxy_3035: it's a warrant internally dated in 256 CE to arrest "Petosarapin of Horus a Christian". We can imagine, "it was a fake planted by Eusebius to trick the people of Oxyrhynchus." [/T2]
This is a securely dated text that mentions a christian in 256 from Egypt, the third year of the reign of the Roman emperor Valerius and his son Gallienus.

Another example why the mountainman blunder theory is dead in the water.

You can flap all you want, but when it's dead, it is dead, and all the flapping you want will not breathe life back into it.

ETA: Maybe, it'll be, "well, it can't be 'christian' because it's spelled wrong." :constern01:
spin
Why Yes, I do take that position. "This is a securely dated text that mentions a christian?......."

χρησιανόν is not simply an 'early spelling' for the title 'Christian', but is a Greek term independent of the Christian religion with a long history of non-Christian Greek usages of which POxy_3035: is only one.

According to information recently supplied in this Forum by none other than our esteemed Greek scholar Stephan Huller;
Quote:
Let's start with the name Chrestos.

You're going to hear from someone that the title Χρηστὸς just means 'good' or 'nice' and that's why the Marcionites used the title. That isn't the only meaning of the term. There was actually quite a wide range of meanings which seem to derive from the concept of 'fitness' or 'correctness.' Here is the Liddell Scott entry for the term:

A. like χρήσιμος, useful, good of its kind, serviceable, “[τόξα] χρηστὰ οὐδέν” Hdt.3.78; [“ἀτραπὸς] οὐδὲν χ. τισι” Id.7.215; “χ. ἐπίπλοα” Id.1.94; [γῆ] E.Hec.594; οἰκία, opp. μοχθηρά, Pl.Grg.504a; ἡ χ. μέλιττα, opp. οἱ κηφῆνες, Arist.HA 624b23: freq. of wholesome food, “μελίτωμα” Batr.39; ποτόν, σῖτος, Pl.R.438a; “περὶ τὸ σῶμα” Pl.Prt.313d: c. gen., for a thing, νεύρων for the sinews, Ael.NA14.21; “ῥάφανος” Alex.15.8; “ὄψον” Antiph.242, etc. (but pleasant to taste, nice, Thphr.Char.2.10): generally, “πολιτεία” Isoc.12.135; “βίος” Aeschin.1.179; of victims and omens, auspicious, ἱρά, σφάγια, Hdt.5.44, 9.61,62; τελευτὴ χ. a happy end or issue, Id.7.157; “εἰ . . τοῦτό γε δοκέει ὑμῖν εἶναι χρηστόν” Id.5.92.ά: pl., τὰ χ., as Subst., benefits, kindnesses, Id.1.41, 42; “χρηστὰ φέρειν” Id.4.139; χρηστόν τι συμβουλεύειν, χρηστὰ ἐπιτηδεύειν, Ar.Nu.793, Antipho 3.3.9; χρηστὰ λέγειν, πράττειν, etc., Men. 725,787, etc.: but τὰ χ. also, happy event, “ἐκτελοῖτο δὴ τὰ χ.” A.Pers. 228 (troch.); prosperity, success, “τὰ χ. δ᾽ αὔθ᾽ ἕκαστ᾽ ἔχει φίλους” E.Hec.1227.
2. in moral sense, opp. κακός, Eup. in PSI11.1213.2; opp. πονηρός, Pl.Prt.313d; τὸ χ., opp. τὸ αἰσχρόν, S.Ph. 476; χρηστός, opp. λυπρός, E.Med.601: but λῦπαι χρησταί if working for good, Pl.Grg.499e.
3. good for its purpose, effective (even for evil), τραῦμα, δῆγμα, Luc.Symp.44, Alex.55.
4. Gramm., in use, current, “ποιηταῖς χρηστά” Eust.215.8.
II. of persons, good, esp. in war, valiant, true, Hdt.5.109, 6.13, S.Ph.437, etc.: generally, good, honest, worthy, Id.OT610; “οἰκέται” X.Oec.9.5; of women, “ἐρεῖ τις ὡς Κλυταιμνήστρα κακή: Ἄλκηστιν ἀντέθηκα χρηστήν” Eub. 117.11, cf. Men.Mon.634; of good citizens, useful, deserving, D.20.7: c. acc. cogn., “ἃ χρηστοὶ ἐγένεσθε” Th.3.64; “χ. περὶ τὴν πόλιν γεγενημένος” Lys.14.31; “χ. καὶ φιλόπολις” Ar.Pl.900; collectively, “ὀλίγον τὸ χ.” Id.Ra.783; but also ironically, “ὁ χ. οὑτοσί” Id.Nu. 8; “οἱ χ. πρέσβεις οὗτοι” D.18.30, cf. 89; “ἐκλελάκτικεν ὁ χ. ἡμῖν μοιχός” Men.16.
b. freq. on Epitaphs, IG3.3149,3155, al.
c. c. inf., “ὅσοι προβατεύειν χ.” Him.Or.14.32.
2. οἱ χρηστοί, like οἱ ἀγαθοί, those of good family, X.Ath.1.4,6.
3. of the gods, propitious, merciful, bestowing health or wealth, “θεῶν χρηστῶν ἥκειν εὖ” Hdt.8.111, cf. M.Ant.9.11.
4. of men, good, kindly, “δούλῳ . . χ. γενόμενός ἐστι δεσπότης πατρίς” Antiph.265; “ὡς ἡδὺ δούλῳ δεσπότου χρηστοῦ τυχεῖν” Men.Mon.556, cf. Philem.227; “ὁ χ., ὡς ἔοικε, καὶ χρηστοὺς ποιεῖ” Men.203b, cf. Plu.Phoc.10; “χ. περί τινα” D.59.2; “ἐπί τινας” Ev.Luc.6.35; “εἰς ἀλλήλους” Ep.Eph.4.32.
b. sts. simple, silly, like εὐήθης, χρηστὸς εἶ ὅτι ἡγῇ . . , you're a nice fellow, to think that . . , Pl.Phdr.264b, cf. Tht.161a; “ὦ χρηστέ” D.18.318.
5. of a man, strong, able in body for sexual intercourse, = γυναικὶ χρῆσθαι δυνάμενος, Hp.Genit.2.
6. of the dead, whence χρηστὸν ποιεῖν = ἀποκτιννύναι, in a treaty between the Spartans and Tegea, Arist.Fr. 592.
III. Adv. “-τῶς” well, properly, Hdt.4.117, Hp.Art.32; “χ. ἔχειν” Ar.Ec.219; “σκευάσαι χ. τοὖψον” Alex.149.6.: ironically, “χ. τὴν πατρίδα ἐπετρόπευσας” Hdt.3.36.

I happened to spend some time gathering together some of Clement's interest in Jesus as χρηστὸς ......
From here.

Wereas the many existent Greek forms of χρησιανόν may be employed serve to inform the meaning of the title χρισιανόν 'Christian', the title 'Christian' did not precede or inform the various forms of the preexisting Greek term χρησιανόν. Hence it is improper to simply swap the one, a definite title, for the other, a generic appellative, claiming that the informing 'earlier' term is simply a variant spelling of the proper title 'Christian'.

The warrant was for the arrest of one "Petosarapin of Horus a good man". A common appellative, with nothing of the latter evolved title 'Christian', or of that evolved Christian religion being involved.
Substituting 'Christian' within this context, is not only an imposition but also an unnecessary anachronism.
Precious Shesh, I'm impressed to see you enter clunking into this list. I thought all the jousters had already enrolled.



If you look at an image of the document, the only thing confusing about the word you are trying to examine is that there is a ligature from the top of the iota to the sigma. Once noted we have a simple χριστιανον.


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Old 11-27-2010, 07:41 AM   #95
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... and where does Shesh get 'a good man' from the form χρησιανόν? Do these people know anything?
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Old 11-27-2010, 07:47 AM   #96
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Originally Posted by spin
...the only thing confusing about the word you are trying to examine is that there is a ligature from the top of the iota to the sigma. Once noted we have a simple χριστιανον.
I remain confused, despite your excellent reply to shesh.

1. Do you intend to explain that the third symbol, following the obscure second symbol, "rho", is iota, rather than eta (or epsilon?)?

2. To my eye, there exists a smudge of ink or dirt, above that third symbol, for reference. The symbol beneath that smudge, to my untrained brain, is eta.

3. The fourth symbol, which is supposed to represent sigma (?) and iota, is not so easy to decipher.

4. In the next line I observe alpha nu omicron nu. I see no evidence of tau.

chresianon

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Old 11-27-2010, 07:58 AM   #97
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Originally Posted by stephan huller View Post
... and where does Shesh get 'a good man' from the form χρησιανόν? Do these people know anything?
Assuming an omitted tau and deriving χρηστιανον: (one of those of the) good man.


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Old 11-27-2010, 08:06 AM   #98
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Originally Posted by avi View Post
Quote:
Originally Posted by spin
...the only thing confusing about the word you are trying to examine is that there is a ligature from the top of the iota to the sigma. Once noted we have a simple χριστιανον.
I remain confused, despite your excellent reply to shesh.

1. Do you intend to explain that the third symbol, following the obscure second symbol, "rho", is iota, rather than eta (or epsilon?)?
A iota with a ligature connecting it to a sigma, so that it could vaguely look like an eta, though the eta has two downward strokes that are both concave and a generally rising cross-stroke. For a clear eta look at the letter after ανον.

The rho seems to be deformed. They usually have the long downstroke, but there may be a conventional digraph chi rho.

Quote:
Originally Posted by avi View Post
2. To my eye, there exists a smudge of ink or dirt, above that third symbol, for reference. The symbol beneath that smudge, to my untrained brain, is eta.

3. The fourth symbol, which is supposed to represent sigma (?) and iota, is not so easy to decipher.

4. In the next line I observe alpha nu omicron nu. I see no evidence of tau.
The iota is the last character of the previous line. It looks like it ends with a tau iota digraph.

As for the sigma tau, look at line 2, επισταταις. (Last three letters -αις are not there, but editorially reconstructed.)

We end up with:
χριστι/ανον

spin
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Old 11-27-2010, 08:26 AM   #99
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Incidentally, Shesh, while even the Codex Sinaiticus uses the form, who besides christians ever got called chrestians?


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Old 11-27-2010, 08:46 AM   #100
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The point I was making is that the title 'Christian' is derivative, of the Greek language,
it did not arise in a vacuum and takes it meaning form other, preexisting forms of the Greek.
While you may choose to interpret the word in POxy_3035 as being the title 'Christian', the actual spelling appearing there does not correspond.

spin was already aware that it was "spelled wrong" otherwise he would not have bothered appending his ETA "well, it can't be 'christian' because it's spelled wrong."
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