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SteveG
Guest
So everything in your argument really hinges at bottom on this understanding of Shua vs. Petra as the large massive stone. Fair enough. I was planning to address the second article linked, or rather the issue of shua vs. petra in general. But, you seem to have put some thought, and time into this, so I don’t want to brush it off, or give any trivial or flip responses to it. I have heard of this argument before, and seen it refuted, but I have to dig into my library to find where, as I don’t recall off hand. I believe what I am recalling is that Karl Keating (the founder of Catholic Answers) has addressed this exact issue, so I may simply find where I saw him do so and let him make the argument (as he is actually a student of Aramaic and I am not).Steve, you are incorrect here. Here is the quote you refer to. Shua refers to the rock out of which the tomb was hewn. While Kepa refers to the stone rolled to the door.
And he bought fine linen, and took him down, and wrapped him in the linen, and laid him in a sepulchre which was hewn out of a rock (Aram. shua, Gr. petras), and rolled a stone (Aram. kepa, Gr. lithos) to the door of the sepulchre. Mark 15.46
However, Matthew uses kepa for both:
And laid it in his own new tomb, which he had hewn out in the rock (Aram. kepa; Gr. petra): and he rolled a great stone (Aram. kepa; Gr. lithon) to the door of the sepulchre, and departed. Matthew 27:60
I think you are highlighting the exception to the rule. It is safer to hold to what is generally true, and only side with the exceptions when there is good reason to. That shua and petra generally mean large, unmovable rock or bedrock, while kepa, petros, lithos, generally indicate smaller, movable stones is made clear here. There is too much hanging in the balance to accept the petros/petra = kepa/kepa theory as a foundation for the papacy. The earliest recorded testimony of the Church is that Christ is the Rock on which the Church is being built, as recorded in the Shepherd of Hermas. This was the view before the Petrine theory was ever mentioned in history. And that is the view I will abide in. That view also has absolute scriptural support; while the Petrine view has none.
Interestingly, I kid you not, I was at a prayer meeting this evening and met a guy who is a professor at Franciscan University who has a PHD in OT scripture studies and is fluent in Aramaic, Hebrew and Greek. His specialty was actually in classical languages of the Judeao Christian ancient near east (man would I call that meeting providence). I asked him about this argument, and he chuckled and said it is such nonsense that most scholars won’t even bother addressing it (I am not at all trying to be insulting, I am simply relating the exchange). He referred me to Dale Allisons’ Commentary on Matthew (Dale Allison is another Protestant scholar by the way), in which he said Allison totally demolishes this argument. Now, since Allison’s commentary costs about $300, and is only available through interlibrary loan at my local library, it may take me some time to get my hands on it. My only point is that I wanted it to be clear that this argument has been heard and refuted by scholars. It may take me some time to compile the refutation, but I’ll work on it. At the least, I hope to have located Karl Keating’s addressing of the issue in the next day or so. Also, I am friends with another OT scripture scholar who is a professor at Duquesne Universtity. She graduated from Notre Dame and is also fluent in Aramaic, Hebrew, and Greek. I am going to send her the link above to get her thoughts on it as well.
I just didn’t want silence to imply consent.