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Old 12-18-2008, 01:31 PM   #61
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surely you realize that most researchers into the HJ do not see Matthew, Luke, and John as worthless in this respect.
I am unaware of any qualified researchers who have tackled the question of whether or not Jesus was a historical figure, and utilized Matthew, Luke, and John as part of that analysis, although I believe Carrier is currently working the issue. If you know of some, I'd be interested.
Are you disqualifying the researchers I gave you (by way of example) with that whether or not Jesus was historical line? I mean, are you saying that they are simply assuming an HJ rather than arguing for it? Or are you saying that they are not qualified?

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I certainly didn't mean to imply they have no value in any context, merely in the context of determining whether or not there was a historical Jesus.
Again, I accept this as your opinion, but it does not reflect the methods or stances of, say, Doherty and Wells, for example. Wells eventually became persuaded by Q (which can only be reconstructed from Matthew and Luke) that there was an historical kernal to the Jesus legend in the form of a Galilean preacher (this would qualify as whether), and Doherty uses Q as a positive argument against an HJ (this would qualify as or not).

Part of me wants to believe that you are saying merely that Matthew, Luke, and John as they stand are useless in the debate, that only their sources count. But I find that hard to square with your hard statement that only Mark matters. If we can reconstruct from John an ur-source (like a signs gospel) that predates 70, is John still irrelevant to the debate? If we can reconstruct Q and date it before 70, or if we can use Luke and the gospel of Thomas to plot the trajectory of a patch of dominical sayings back to before 70, are Matthew and Luke still irrelevant?

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Old 12-18-2008, 01:36 PM   #62
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The existence of Mark sets a yardstick. It represents a complex collection of christian traditions already in circulation. You'd like to imagine that it has no effect on either directly or indirectly on all speculation?
I am having trouble parsing that last sentence (the question).

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Old 12-18-2008, 01:37 PM   #63
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Please tell me you read all of my arguments, okay? The common theme and yet embarrassing for the early church is that in the NT Jesus predicted the eschaton. He was part of an era that looked for it. It fits within Jewish Messianism. The fact that later NT writers had to try to explain it away, and water his predictions down, and reinterpret them, means that they did not just make this stuff up. If they made it up they never would've included such stuff.
Hey,Benjamine Creme has been predicting the appearance of the Maitreya for 20 years now.

I guess there really is a Maitreya living as an obscure Muslim in London, which would only be confirmed if later followers of the movement tried to explain away why the Maitreya did not appear as predicted.
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Old 12-18-2008, 01:47 PM   #64
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The existence of Mark sets a yardstick. It represents a complex collection of christian traditions already in circulation. You'd like to imagine that it has no effect on either directly or indirectly on all speculation?
I am having trouble parsing that last sentence (the question).
It's a statement intoned as a question... wait, I see a possible problem: I've repeated "on" in an edit. Perhaps if you remove the first "on" it'll make sense.


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Old 12-18-2008, 01:49 PM   #65
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The value of the extreme skeptic position is to mark the opposite pole from orthodoxy. Why shouldn't the existence and description of all the NT characters be challenged? We've had fifteen centuries of the traditional readings.
There is no value in error at all.
In this case, how would you tell what the "error" was?


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Old 12-18-2008, 02:04 PM   #66
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Hey,Benjamine Creme has been predicting the appearance of the Maitreya for 20 years now.

I guess there really is a Maitreya living as an obscure Muslim in London, which would only be confirmed if later followers of the movement tried to explain away why the Maitreya did not appear as predicted.
I knew you would show up Carr, since I just linked to this discussion on my blog where it appears I have changed the mind of at least one person:

http://debunkingchristianity.blogspo...matic-too.html

Why are you repeating something I already dealt with in our long discussion about it here:

http://debunkingchristianity.blogspo...-i-debate.html

You surely are not writing for my benefit because you already asked that question and I attempted an answer earlier. Surely you think I didn't answer it to your satisfaction, but I'll let others judge for themselves.
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Old 12-18-2008, 02:18 PM   #67
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There is no value in error at all.
In this case, how would you tell what the "error" was?

spin
It's difficult, but I don't think the kind of skepticism advanced by some here is healthy, nor fair with the evidence of the past.
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Old 12-18-2008, 02:31 PM   #68
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In this case, how would you tell what the "error" was?
It's difficult, but I don't think the kind of skepticism advanced by some here is healthy, nor fair with the evidence of the past.
You continue to talk as though you have some insight into the evidence to be extracted from the christian traditions preserved in the biblical texts. My questions have been epistemological. How do you know what you claim to know. So far you've just repeated that you know.


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Old 12-18-2008, 02:36 PM   #69
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I am having trouble parsing that last sentence (the question).
It's a statement intoned as a question... wait, I see a possible problem: I've repeated "on" in an edit. Perhaps if you remove the first "on" it'll make sense.
Okay, then, of course Mark has an impact, either directly or indirectly, on our speculation; but dating Mark to, say, 70 and M to, say, 75 does not in any way decide the issue of whether M depends on Mark (though it does of course entail that Mark did not depend on M). The statement you made was too big a blanket; it confused strict chronology (text A predates text B) with dependence (text B is dependent on text A).

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Old 12-18-2008, 02:38 PM   #70
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It's difficult, but I don't think the kind of skepticism advanced by some here is healthy, nor fair with the evidence of the past.
You continue to talk as though you have some insight into the evidence to be extracted from the christian traditions preserved in the biblical texts. My questions have been epistemological. How do you know what you claim to know. So far you've just repeated that you know.


spin

Then you have not read what I've said. Jesus was the founder of the Jesus cult. He was a failed apocalyptic doomsday prophet who was a disciple of John the Baptist. He gathered a small band of disciples together and roamed the land preaching this doomsday message and that people should sell all and give to the poor and follow him in waiting for the coming Son of Man who was to rule from Jerusalem after a total cosmic catastrophe in which even the stars fell to earth. This is the bare outline, and it fits with other things we know about the Jewish expectation of a Messiah in that era. He was crucified. His disciples had visions that he arose from the dead. They concluded that he himself was that Son of Man and that it was he who was going to return to rule and they with him. But as the years went by they had to back off and water down and explain away his original message.

What is YOUR theory and what evidence do you have for it besides mere conjecture and extreme skepticism?
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