Lumpenproletariat
Veteran Member
- Joined
- May 9, 2014
- Messages
- 2,599
- Basic Beliefs
- ---- "Just the facts, ma'am, just the facts."
Blind ideological dogmatism is the only basis for rejecting the gospel accounts as evidence.
OK, so then you DO accept the gospel accounts as evidence, as four separate sources attesting to the miracle acts of Jesus. Just as you accept any other sources as evidence. So I was mistaken -- you do recognize that it is irrational to single out these four documents as the only ones in history that must be rejected as evidence.
OK, you came to that conclusion, but at least you do admit that these documents or accounts are evidence for the miracle acts of Jesus and are not to be dogmatically rejected as evidence simply because they contain reports about miracle events. Whereas there is no credible evidence for the miracle acts of Zeus and Horus and Hercules and Perseus and other dieties or mythic heroes.
E.g., you acknowledge the gospel accounts as evidence, rather than "dogmatically rejecting" them, just as we accept the biography of Apollonius of Tyana, by Philostratus, as evidence, even though it reports miracle events which one may or may not believe, but still the document is evidence which cannot be dogmatically rejected as part of the historical record.
A document may contain "contradictions" and yet be mostly true and reliable as a source for historical events. Most documents contain some "contradictory" elements, even though they are still reliable as an information source.
There are many contradictions between the various Christian writings, both canonical and non-canonical, because the writers are diverse and not part of a monolithic clique. And the same gospel account contains pieces that came from different sources.
Just like it comes to those tripping on LSD. Yes, "the Truth" does have a way of coming to those who meditate deeply enough, and take an extra puff or two, or some extra doses of one-sided propaganda from their favorite guru.
So, if I'm not convinced by your claim, then your claim must not be true? It becomes true only when I'm finally convinced? So until I'm convinced, your claim is untrue?
And only those who want not to believe are not convinced. Perhaps.
But a person seeking the truth cannot find it based on doing a survey of the psychological frame of mind of those who are convinced and those who are not convinced.
I'm seeking an answer to whether Jesus Christ had or has power, but the answer to this cannot be found by surveying the mindsets of those who believe and those who do not believe. It doesn't matter what such a survey would show, or what you claim someone wants to believe. I want to find the truth, not pretend to psychoanalyze someone who wants or wants not to believe something.
Maybe the gospels do not convince those who want not to believe, because they can find reasons not to believe. But the evidence and the reasons to believe are there, and the truth of it is the same even if it's only those who have the hope for eternal life who are convinced. Even if wanting something to be true influences one to believe, it does not follow that wanting it to be true automatically makes it false.
You could say that about most of the historical record, or most recorded history. Someone wrote that it happened. So it's only hearsay, and so most history really never happened? Even Caesar's Gallic War, written by a contemporary of the events, contains much that is only hearsay, because Caesar was not present to witness it himself, but only reported what was told to him.
If we knew who wrote them, that would make them credible? What's another example of a book that cannot be believed because we don't know who wrote it?
I looked up titles of anonymous books, and I came across this one, which is sort of a short epic poem, that deals with an historical event: https://en.wikipedia.org/wiki/The_Battle_of_Maldon
The text: http://www.english.ox.ac.uk/oecoursepack/maldon/
I see no indication that the credibility of this document is questioned just because it's anonymous. There are questions about the accuracy of some details, but it's generally accepted as a real description of the historic event. It no doubt has a pro-English bias, so one would take that into account. But that it's anonymous does not make it any less credible.
There are no miracles in the battle scene, but there is sensationalism in the bloody descriptions, maybe some exaggeration, but that doesn't discredit the document. If there were miracles, they would be dismissed as fiction. However, this is only one account. What if there were 3 or 4 separate accounts of the event, and they all reported a miracle event? Why shouldn't such a report then be taken more seriously? if there's more than one source? especially if there are 3 or 4?
In the case of the gospel accounts, the miracle events give an explanation why the accounts are even written at all. Why should the gospels even have been written? What was so special about Jesus and his "disciples" that a writer should waste papyrus on it?
There are at least 4 separate sources, and there's no explanation why any of it was written, unless something unusual happened. Some text, like the Sermon on the Mount sayings, could have ended up somewhere else anyway (in fact some parts of it are found elsewhere). But the narratives have nothing noteworthy except the miracle acts. Without these, why should any of it have been written?
Best explanation: the miracle events actually happened. That's why we have these "gospel" accounts at all. Something very unusual happened.
They can be dated reasonably enough -- most writings of the time cannot be dated any more precisely. Pinpointing the exact date has little to do with the credibility of what is written.
Exactly. What's the purpose of writing the gospel accounts? What was interesting about Jesus that anyone would write the accounts? Why more than one? Why did several writers take the trouble? If the miracle events did happen, then we have the answer.
This reliance on earlier sources gives further credibility to the accounts. A writer wishing to be accurate would rely on earlier available sources. This increases rather than decreases credibility.
There's little indication of an increase in the power of Jesus as we go from Mark to the later gospels.
Admittedly there is a little. There is some "improvement" in Matthew and Luke over Mark. Some of this makes Jesus look better, but not much. This does not discredit the overall accounts.
There's nothing wrong about a later author adding "improvements" to an earlier account. This does not discredit either account. Such editing or amplifying has to be looked at critically, but there is no cause here for tossing the accounts out as unreliable or worthless for historical information on what happened.
Some of the "improvements" in Matthew/Luke over Mark are probably helpful in presenting the truth of the events. Others maybe not, or even more harm than good. But all four gospels help give us a more complete overall picture -- we're closer to the truth in having them as opposed to any of them having been excluded. We should read all of them critically, just as anything else we read. They should not be worshiped as infallible. Some believers invest too much in them as though they are sacred objects with some kind of magical power. But that doesn't discredit the writings for others who read them more critically.
(to be continued)
First of all, nobody here is dogmatically rejecting the gospels.
OK, so then you DO accept the gospel accounts as evidence, as four separate sources attesting to the miracle acts of Jesus. Just as you accept any other sources as evidence. So I was mistaken -- you do recognize that it is irrational to single out these four documents as the only ones in history that must be rejected as evidence.
Nearly everyone here has come from a background of having believed these stories and eventually coming to terms with just how absurd and unsupportable they are.
OK, you came to that conclusion, but at least you do admit that these documents or accounts are evidence for the miracle acts of Jesus and are not to be dogmatically rejected as evidence simply because they contain reports about miracle events. Whereas there is no credible evidence for the miracle acts of Zeus and Horus and Hercules and Perseus and other dieties or mythic heroes.
E.g., you acknowledge the gospel accounts as evidence, rather than "dogmatically rejecting" them, just as we accept the biography of Apollonius of Tyana, by Philostratus, as evidence, even though it reports miracle events which one may or may not believe, but still the document is evidence which cannot be dogmatically rejected as part of the historical record.
For some of us it started with noticing how contradictory they were on key issues.
A document may contain "contradictions" and yet be mostly true and reliable as a source for historical events. Most documents contain some "contradictory" elements, even though they are still reliable as an information source.
There are many contradictions between the various Christian writings, both canonical and non-canonical, because the writers are diverse and not part of a monolithic clique. And the same gospel account contains pieces that came from different sources.
For some of us it started elsewhere but as we became more familiar with the background surrounding these stories the truth came to us as inexorably as the rising tide.
Just like it comes to those tripping on LSD. Yes, "the Truth" does have a way of coming to those who meditate deeply enough, and take an extra puff or two, or some extra doses of one-sided propaganda from their favorite guru.
Truth is something that convinces even when we don't want to accept it.
So, if I'm not convinced by your claim, then your claim must not be true? It becomes true only when I'm finally convinced? So until I'm convinced, your claim is untrue?
The gospels only convince those who want to believe.
And only those who want not to believe are not convinced. Perhaps.
But a person seeking the truth cannot find it based on doing a survey of the psychological frame of mind of those who are convinced and those who are not convinced.
I'm seeking an answer to whether Jesus Christ had or has power, but the answer to this cannot be found by surveying the mindsets of those who believe and those who do not believe. It doesn't matter what such a survey would show, or what you claim someone wants to believe. I want to find the truth, not pretend to psychoanalyze someone who wants or wants not to believe something.
Maybe the gospels do not convince those who want not to believe, because they can find reasons not to believe. But the evidence and the reasons to believe are there, and the truth of it is the same even if it's only those who have the hope for eternal life who are convinced. Even if wanting something to be true influences one to believe, it does not follow that wanting it to be true automatically makes it false.
There are no witnesses in the gospels. There is only hearsay.
You could say that about most of the historical record, or most recorded history. Someone wrote that it happened. So it's only hearsay, and so most history really never happened? Even Caesar's Gallic War, written by a contemporary of the events, contains much that is only hearsay, because Caesar was not present to witness it himself, but only reported what was told to him.
Nobody has a clue who actually wrote these books.
If we knew who wrote them, that would make them credible? What's another example of a book that cannot be believed because we don't know who wrote it?
I looked up titles of anonymous books, and I came across this one, which is sort of a short epic poem, that deals with an historical event: https://en.wikipedia.org/wiki/The_Battle_of_Maldon
The text: http://www.english.ox.ac.uk/oecoursepack/maldon/
I see no indication that the credibility of this document is questioned just because it's anonymous. There are questions about the accuracy of some details, but it's generally accepted as a real description of the historic event. It no doubt has a pro-English bias, so one would take that into account. But that it's anonymous does not make it any less credible.
There are no miracles in the battle scene, but there is sensationalism in the bloody descriptions, maybe some exaggeration, but that doesn't discredit the document. If there were miracles, they would be dismissed as fiction. However, this is only one account. What if there were 3 or 4 separate accounts of the event, and they all reported a miracle event? Why shouldn't such a report then be taken more seriously? if there's more than one source? especially if there are 3 or 4?
In the case of the gospel accounts, the miracle events give an explanation why the accounts are even written at all. Why should the gospels even have been written? What was so special about Jesus and his "disciples" that a writer should waste papyrus on it?
There are at least 4 separate sources, and there's no explanation why any of it was written, unless something unusual happened. Some text, like the Sermon on the Mount sayings, could have ended up somewhere else anyway (in fact some parts of it are found elsewhere). But the narratives have nothing noteworthy except the miracle acts. Without these, why should any of it have been written?
Best explanation: the miracle events actually happened. That's why we have these "gospel" accounts at all. Something very unusual happened.
Nobody has anything more than conjecture as to when they were actually written . . .
They can be dated reasonably enough -- most writings of the time cannot be dated any more precisely. Pinpointing the exact date has little to do with the credibility of what is written.
. . . and to what purpose.
Exactly. What's the purpose of writing the gospel accounts? What was interesting about Jesus that anyone would write the accounts? Why more than one? Why did several writers take the trouble? If the miracle events did happen, then we have the answer.
There is strong evidence that at least two of the gospels we have today relied heavily on "Mark" as source material for their version, . . .
This reliance on earlier sources gives further credibility to the accounts. A writer wishing to be accurate would rely on earlier available sources. This increases rather than decreases credibility.
. . . so their existence explains nothing more than the difference between Superman only being able to leap tall buildings in a single bound (original version) and being able to fly (later version).
There's little indication of an increase in the power of Jesus as we go from Mark to the later gospels.
Admittedly there is a little. There is some "improvement" in Matthew and Luke over Mark. Some of this makes Jesus look better, but not much. This does not discredit the overall accounts.
There's nothing wrong about a later author adding "improvements" to an earlier account. This does not discredit either account. Such editing or amplifying has to be looked at critically, but there is no cause here for tossing the accounts out as unreliable or worthless for historical information on what happened.
Some of the "improvements" in Matthew/Luke over Mark are probably helpful in presenting the truth of the events. Others maybe not, or even more harm than good. But all four gospels help give us a more complete overall picture -- we're closer to the truth in having them as opposed to any of them having been excluded. We should read all of them critically, just as anything else we read. They should not be worshiped as infallible. Some believers invest too much in them as though they are sacred objects with some kind of magical power. But that doesn't discredit the writings for others who read them more critically.
(to be continued)