pinkvoy

Mark 9:38

Let's see what Mark 9 says:

and
aa5874 claims that this somehow "contradicts" Jesus as Philo's healer,
b/c one does NOT have to be a follower. Note though that he heals in Jesus' name. So he may not be an immediate follower, but he is healing in Jesus' name.


it's worth noting

Philo para 1 and 2

Philo expressly states they are defined in terms of using miracles and prayer to cure diseases from the Living God, and practice a spiritual healing superior to in the cities (i.e countryside like Galilee like Jesus and the other healer)

Their healing is the result of "living God"

Now this class of persons may be met with in many places, for it was fitting that both Greece and the country of the barbarians

—Philo, Ascetics III

Many places includes Galilee, and it is evident that Jesus' disciples encountered another Therapeutae.

(11) But the therapeutic sect of mankind, being continually taught to see without interruption, may well aim at obtaining a sight of the living God, and may pass by the sun, which is visible to the outward sense, and never leave this order which conducts to perfect happiness. (12) But they who apply themselves to this kind of worship, not because they are influenced to do so by custom, nor by the advice or recommendation of any particular persons, but because they are carried away by a certain heavenly love, give way to enthusiasm, behaving like so many revellers in bacchanalian or corybantian mysteries, until they see the object which they have been earnestly desiring

Philo para 11

healing is how they conduct their worship
their ministry is focused on healing. Worth noting

Healing of a woodcutter's foot; Infancy Gospel of Thomas
Playmate killed and raised from dead; Infancy Narrative of James
Cure of centurion's son (servant) Mt 8:5–13 Lk 7:1–10 Jn 4:46–54
Cure of a demoniac Mk 1:23–28 Lk 4:33–37
Cure of Peter's mother-in-law's fever Mt 8:14–15 Mk 1:29–31 Lk 4:38
Cure of a leper Mt 8:1–4 Mk 1:40–45 Lk 5:12–19
Cure of a paralytic at Capharnaum Mt 9:1–8 Mk 1:40–45 Lk 4:12–19
Cure of a sick man at Bethesda Jn 5:1–15
Healing of a man's withered hand Mt 12:9–13 Mk 3:1–6 Lk 6:6–11
Raising of the son of the widow of Nain Lk 7:11–17
Healing of a blind and dumb demoniac Mt 12:22
Expulsion of demons in Gadara Mt 8:29–34 Mk 4:35–41 Lk 8:26–39
Raising (curing) of Jairus' daughter Mt 9:18–26 Mk 5:21–43 Lk 8:40
Healing of a woman with a hemorrhage Mt 9:20–22 Mk 5:24–34 Lk 8:43
Restoration of two men's sight Mt 9:27–31
Healing of a mute demoniac Mt 9:32–34
Exorcism of a Canaanite (Syro-Phoenecian) woman Mt 15:21–28 Mk 7:24
Healing of a deaf-mute Mk 7:31–37
Restoration of a man's sight at Bethsaida Mk 8:22
Exorcism of a possessed boy Mt 17:14–21 Mk 9:13–28 Lk 9:37–43
Healing of the blind man Bartimaus Jn 9:1–38
Healing of large numbers of crippled, blind and mute Mt 15:29
Healing of a woman on the Sabbath Lk 13:10–17
Raising of Lazarus from the dead Jn 11:1–44
Healing of a man with dropsy Lk 14:1–6
Healing of ten lepers Lk 17:11–19
Healing of two blind men at Jericho Mt 20:29–34 Mk 10:46–52 Lk 18:35
Healing of High Priest's servant's ear

and how Philo's healers treated one another

(24) And the dwellings of those thus met together are indeed of a cheap and simple kind, affording protection against the two things which most require it, namely, the extreme heat of the sun and the chilly cold of the air. For they are neither too close to one another, as in towns; since close proximity would be burdensome and ill-pleasing to those who are seeking to satisfy their desire for solitude; nor, on the other hand, are they far apart, lest they forfeit the communion which they prize and the power of aiding each other in case of an attack of robbers.

But the houses of these men thus congregated together are very plain, just giving shelter in respect of the two things most important to be provided against, the heat of the sun, and the cold from the open air; and they did not live near to one another as men do in cities, for immediate neighbourhood to others would be a troublesome and unpleasant thing to men who have conceived an admiration for, and have determined to devote themselves to, solitude; and, on the other hand, they did not live very far from one another on account of the fellowship which they desire to cultivate, and because of the desirableness of being able to assist one another if they should be attacked by robbers. And in every house there is a sacred shrine which is called the holy place, and the monastery in which they retire by themselves and perform all the mysteries of a holy life, bringing in nothing, neither meat, nor drink, nor anything else which is indispensable towards supplying the necessities of the body, but studying in that place the laws and the sacred oracles of God enunciated by the holy prophets, and hymns, and psalms, and all kinds of other things by reason of which knowledge and piety are increased and brought to perfection. (26) Therefore they always retain an imperishable recollection of God, so that not even in their dreams is any other object ever presented to their eyes except the beauty of the divine virtues and of the divine powers. Therefore many persons speak in their sleep, divulging and publishing the celebrated doctrines of the sacred philosophy.

Philo para 24-26

in other words, Philo's healers come together and share their love of God together. Philo's Therapeutae get along with fellow therepatue, united by their love of God.


Mark 9 shows:

Jesus' disciples tells Jesus of another healer in Galilee who heals in Jesus name but not one of Jesus immediate inner circle. Jesus did not object but cherished him. Using Philo's account of his eye witness healers, and Occam's razor, Jesus recognized the healer his disciples were speaking of as another member of the Therapeutae, and therefore, did not object to him healing in his name.

The healing Jesus does, and this other healer, matches with Philo's description to a T - working mostly in the countryside "in many places" and practice a healing based on prayer and love of God, superior to medicine practiced in cities (i.e Rome)

and healing the souls (i.e demon possession).

Jesus did not object to another person who was not immediate disciples in Galilee who was healing "in his name" b/c Jesus is a Therapeutae and he saw him as a fellow Therapeutae.

outhouse

here is where you fail, besides that these two statements apply to almost every jew in existance in the first century


the only known place jesus ever possibly met regularly is said to be in Capernaum.


other then that like JtB he was homeless, and gospels back this.


every sect had healers, noting points to jesus

pinkvoy

first you say I didn't provide any evidence (which tells me you didn't read my post) now you say my evidence "fails"

What role does the love of wisdom and God and healing play in Zealots and Sicarii and please provide supporting first century evidence.

Can you provide first century documentary evidence that the Pharisees, Sadducees, Zealots, Sicarii, Essenes from Philo, or Josepheus that

(2) but the deliberate intention of the philosopher is at once displayed from the appellation given to them; for with strict regard to etymology, they are called therapeutae and therapeutrides, {1}{from therapeuoµ, "to heal."} either because they process an art of medicine more excellent than that in general use in cities (for that only heals bodies, but the other heals souls which are under the mastery of terrible and almost incurable diseases, which pleasures and appetites, fears and griefs, and covetousness, and follies, and injustice, and all the rest of the innumerable multitude of other passions and vices, have inflicted upon them)

outhouse

if all jews had healers, how do you place anything specific to jesus.???


while jesus was known for healing, it was not his most famous attribute with historicity.

his fight against roman corruption is what he died for, but therapeutae and therapeutrides are silent in this respect


almost any leader of any jewish sect would have had a job healing soul's, as it was the health care of choice.


how can you place a difference between jesus and paul in this aspect using therapeutae and therapeutrides????

outhouse

healing was not unique to jesus

pinkvoy

I've provided documentary evidence of the nature and specific healings in both Jesus and the Therapeutae .

In Jewish Antiquities, Flavius Josephus describes four major sects: Pharisees, Sadducees, Essenes, and Zealots (of which the Sicarii are considered a subgroup).

Please support your assertions that you make and provide documentary evidence from Jewish Antiquities or other first century sources the nature and role of healing in these major sects .

Please provide documentary evidence and source material for the nature and role of healing in Pharisees, Sadducees, Essenes, and Zealots and Sicarii

Flavius Josepheus Antiquities of the Jews and Jewish-Roman War and Philo are acceptable first century primary sources.

outhouse

nothing that ties Therapeutae to any specific jewish sect other then their own.

aa5874

Please, in gMark 9 the other person is casting out devils in the name of CHRIST not Jesus.

But, before you get carried away, Jesus called by the name of Christ in gMark was NOT human--Jesus with the name of Christ was a PHANTOM--a Myth.

Mark 9:2 KJV You don't seem to know the difference between myth fables and history.

Please, the Bible you BELIEVE is history STATED in gMark that Jesus WALKED on WATER, Transfigured and Resurrected.

If you accept the BIBLE as historically accurate then Jesus was NOT human but a PHANTOM that people BELIEVED Existed.

There is NOTHING in Philo about the PHANTOM called Jesus Christ who Walked on the Sea of Galilee.

Jesus must have APPEARED like a DUCK when he was walking on WATER.

Examine, Jesus the Duck.

Mark 6:48-49 KJV

pinkvoy

prove it. Josepheus and Philo are acceptable evidence.

pinkvoy

watch this



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