Did a roman emperor edit the gospels?

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Well, we all need the Holy Spirit to strengthen our faith, defend us against evil influences, and guide us always in your search for truth.

But as Jesus said: “Take heart you people of little faith”.
Jesus send after His resurrection the Holy Spirit not only to His 12 disciples around Holy Mary on Pentecost, but also to His 4 Evangelists. And the Gospel is therefore not only the absolute truth but it also is written under the overall control, the aegis of the Holy spirit. The Bible is of such supernal grandiosity, that even Goethe couldn’t else but state:
Human spirit will never get beyond this sovereignty of ethical culture in Christianity, as it glimmers and shines in the gospel”.

Of course the world tends with hell’s help at all times to ridicule the Bible. But as Jesus said that hell will never overcome His Church He founded on St. Peter, no-one will ever overcome the Bible either. It’s our divine heritage and will prevail until Christ comes back to judge and finally establish His reign over all there is.

Yours
Bruno
 
Thank you to all who have answered. I asked because I have been struggling in my faith, and I wanted to understand the claim and why it is false in the hopes it would strengthen my faith. I’ve been trying to study my faith more, and keep running into objections I don’t know how to answer. As I’ve said on another thread, this then consumes my mind until I figure out how to prove them wrong, and sometimes not even then. Please pray for me.
Perhaps it would have been wiser to read stuff from pro-Christ than anti-Christianity blogs? If your faith is shaky, reading more stuff from atheists is not going to help you. If you have issues with your faith, please do share your concerns with us. We will try to help you alleviate your concerns. We have been doing that for 2000 yrs! Perhaps you can start by listing your top 5.
 
Perhaps it would have been wiser to read stuff from pro-Christ than anti-Christianity blogs? If your faith is shaky, reading more stuff from atheists is not going to help you. If you have issues with your faith, please do share your concerns with us. We will try to help you alleviate your concerns. We have been doing that for 2000 yrs! Perhaps you can start by listing your top 5.
Well, what seems to be happening for me is that as soon as I answer or disprove one problem I’ve been having something else comes up. I know reading atheist stuff won’t help, but I can’t seem to stop myself from looking at it. I start thinking I need to look at it so I know the claim is so I can disprove it, which then usually starts making me doubt more. This has most recently happened with these two websites, which I’m trying to figure out how to reply to/disapprove.
shc.edu/theolibrary/resources/women.htm
I know the first quote is form a gnostic gospel rejected by the church, but the rest are from respected church fathers.
sillybeliefs.com/priests.html (Be forewarned that the contents of this page is definitely not PG.)
They are apparently getting their info from Eunuchs for the Kingdom of Heaven: Women, Sexuality and the Catholic Church By Uta Ranke-Heinemann, and I don’t know enough about the early or medieval to be able to refute what they say.
 
There are many things to discuss here, but consider this. In the garden of Eden God never gave permission Adam or Eve to reproduce, in fact in seems clear they didn’t even know they had the potential. It wasn’t until after the fall that carnal sexual urge infused itself into mankind. This is why they began to feel shameful, and started to cover their private parts.

The silly beliefs page mentions Justin Martyrs beliefs on celibacy, I’m not sure what he says on that subject, but it is important to know that Justin martyr lived during the 100s not 1000 years after Christ.

Think of the church as a young child. The first 1000 years are like the child’s infant to teen years. Them it began to grow up and take on more mature positions. Such as celibacy. Today the church has grown even more mature.

Priest are celebrant for one reason, because they desire to mimic Christ, who was without sin. So we’re Adam and Eve before the fall, and they too were celibant.
 
There are many things to discuss here, but consider this. In the garden of Eden God never gave permission Adam or Eve to reproduce, in fact in seems clear they didn’t even know they had the potential. It wasn’t until after the fall that carnal sexual urge infused itself into mankind.
Hmm… no, that doesn’t seem right:

“God created mankind in his image; in the image of God he created them; male and female he created them. God blessed them and God said to them: Be fertile and multiply; fill the earth and subdue it. Have dominion over the fish of the sea, the birds of the air, and all the living things that crawl on the earth” (Gen 1:27-28).

Moreover, God tells Eve, “I will intensify your toil in childbearing,” (Gen 3:16) which implies not that childbearing was a novel notion (after all, wouldn’t Eve have responded, “childbearing? what are you talking about, ‘childbearing’?”) but that it was permanently altered. 🤷
 
Ok so maybe I overlooked those passages, but don’t you think animalistic sexual desire was the product of the fall? If not, I would think the moment Adam met Eve he would want to procreate! I mean he was a guy and eve was made perfect.😊
 
Ok so maybe I overlooked those passages, but don’t you think animalistic sexual desire was the product of the fall?
animalistic sexual desire, meaning inordinate and lustful sexual desire? Sure – through the fall, sin entered into the earth. sexual desire itself, though? No – the accounts in Genesis don’t require us to make this conclusion.
If not, I would think the moment Adam met Eve he would want to procreate!
Who’s to say he didn’t? 😉
 
Well, what seems to be happening for me is that as soon as I answer or disprove one problem I’ve been having something else comes up. I know reading atheist stuff won’t help, but I can’t seem to stop myself from looking at it. I start thinking I need to look at it so I know the claim is so I can disprove it, which then usually starts making me doubt more. This has most recently happened with these two websites, which I’m trying to figure out how to reply to/disapprove.
shc.edu/theolibrary/resources/women.htm
I know the first quote is form a gnostic gospel rejected by the church, but the rest are from respected church fathers.
.

I have started a new thread regarding this website. I’m stumped on it myself and I think it deserves some attention. forums.catholic-questions.org/showthread.php?p=11712305#post11712305
 
Well, what seems to be happening for me is that as soon as I answer or disprove one problem I’ve been having something else comes up. I know reading atheist stuff won’t help, but I can’t seem to stop myself from looking at it. I start thinking I need to look at it so I know the claim is so I can disprove it, which then usually starts making me doubt more. This has most recently happened with these two websites, which I’m trying to figure out how to reply to/disapprove.
shc.edu/theolibrary/resources/women.htm
I know the first quote is form a gnostic gospel rejected by the church, but the rest are from respected church fathers.
sillybeliefs.com/priests.html (Be forewarned that the contents of this page is definitely not PG.)
They are apparently getting their info from Eunuchs for the Kingdom of Heaven: Women, Sexuality and the Catholic Church By Uta Ranke-Heinemann, and I don’t know enough about the early or medieval to be able to refute what they say.
I wasn’t able to visit www.shc.edu/theolibrary/resources/women.htm as this url was banned by my country.

On Uta Ranke-Heinemann, I don’t have her book, but wikipedia has this to say about her:

Her sevenfold negative creed is the following:[2]
Code:
The Bible is not the word of God but the word of men.
That God does exist in three persons is imagination of men.
Jesus is man and not God.
Mary is the mother of Jesus and not the mother of God.
God created heaven and earth, hell is a product of human fantasy.
The devil and original sin do not exist.
A bloody redemption at the Cross is a pagan sacrificial slaughtering of a human being, based on a model from the religious Stone Age.
You can see she subscribes to various heretic and atheistic views. If you have any specific points from her book you want to address, please list them down. All the above points have been debated in one form or another by atheists, non-christians and some protestants in this forum and elsewhere. In fact through out the centuries these points have been raised again and again but the Church remains standing. You have God’s guarantee she will remain standing.

Instead of reading atheistic stuff on its own, perhaps you may wish to consider reading a balanced view. Read both pros and cons. On Youtube debates on these topics are quite enlightening but after a while it seems to be a rehash of old arguments. Yes, there are no new arguments.

For me, my list of favourite writers/books:

C. S. Lewis - Mere Christianity
Peter Kreeft and Ronald Tacelli - Handbook of Christian Apologetics
Peter Kreeft - various videos on youtube such as his conversion to catholicism
William Craig- reasonablefaith.org/question-answer
Frank Sheed- Theology and Sanity
Fr Amorth - An Exorcist Tells His Story - that is, if you think the Devil doesn’t exist.
Lee Strobel - Case for Christ and Case for a Creator
Church Fathers - History. Good intelligent people die for their faith in Jesus. I have not read any account of an atheist dying for his beliefs. Perhaps there are.
 
As to
en.wikipedia.org/wiki/Uta_Ranke-Heinemann
it’s amazing, that so many rather believe misled atheists and blasphemers, than Jesus Christ. This wolves in sheep’s clothing call Jesus Christ a liar.
Jesus however predicted this to happen.
Whoever tends to their lies, builds up solid walls between God and himself. Walls that with hell’s help get finally impenetrable.

Yours
Bruno
 
I would like to quote for you guys an extract out of the book by Timothy Keller called “Reason for Belief” as it is very good on this topic I believe.

You Can’t Take the Bible Literally

“I see much of the bible’s teaching as historically inaccurate,” said Charles, an investment banker. “We can’t be sure the Bible’s account of events is what really happened.”

When I was in college in the late 1960s I took some courses on the Bible as literature and was confronted with the prevailing wisdom of the time. My professors taught that the New Testament gospels originated as the oral traditions of various Church communities around the Mediterranean. These stories about Jesus were shaped by those communities to address the questions and needs peculiar to each Church. Leaders made certain that the Jesus in these stories supported the policies and beliefs of their communities. The oral traditions were then passed down over the years, evolving through the addition of various legendary materials. Finally, long after the actual events, the Gospels assumed written form. By then it was almost impossible to know what degree, if any, they represented the actual historical events.

Who then was the original Jesus? The scholars I read proposed that the real, “historical Jesus” was a charismatic teacher of justice and wisdom who provoked opposition and was executed. After his death, they said, different parties and viewpoints emerged among his followers about who he was. Some claimed he was divine and risen from the dead, others that he was just a human teacher who lived on spiritually in the hearts of his disciples. After a power struggle, the “divine Jesus” party won and created texts that promoted its views. They allegedly suppressed and destroyed all the alternative texts showing us a different sort of Jesus. Recently, some of these suppressed, alternative views of Jesus have come to light – Like the “Gnostic” gospels of Thomas and Judas. This shows, it is said, that early Christianity was very diverse in its doctrinal beliefs.

If this view of the New Testament’s origins and development is true, it would radically change our understanding of the content and meaning of Christianity itself. It would mean that no one could really know what Jesus said and did, and that the Bible could not be the authoritative norm over our life and beliefs. It would mean that most of the classic Christian teachings – Jesus’ deity, atonement, and resurrection – are mistaken and based on legends.

As a student I was initially shaken by this. How could all of these prominent scholars be wrong? Then, however, as I did my own firsthand research, I was surprised at how little evidence there actually was for these historical reconstructions. To my encouragement the evidence for this older, sceptical view of the Bible has been crumbling steadily for the past thirty years, even as it has been promoted by the popular media through books and movies such as The Da Vinci Code.

Anne Rice was one person who was startled to discover how weak the case for a merely human “historical Jesus” really is. Rice became famous as the author of Interview with the Vampire and other works. Raised a Catholic, she lost her faith at a secular college, married an atheist, and became wealthy writing novels about Lestat, who is both a vampire and rock star. It shocked the literary and media world when Rice announced that she had returned to Christianity.

Why did she do it? In the afterword to her new novel, Christ the Lord: Out of Egypt she explained that she had begun doing extensive research about the historical Jesus by reading the work of Jesus scholars at the most respected academic institutions. Their main thesis was that the Biblical documents we have aren’t historically reliable. She was amazed at how weak their arguments were.

Some books were no more than assumptions piled on assumptions … Conclusions were reached on the basis of little or no data at all … The whole case for the nondivine Jesus who stumbled into Jerusalem and somehow got crucified … that whole picture which had floated around the liberal circles I frequented as an atheist for thirty years – that case was not made. Not only was it not made, I discovered in this field some of the worst and most biased scholarship I’d ever read.

The Christian faith requires belief in the Bible. This is a big stumbling block for many. I meet many New Yorkers for the first time after they have been invited to one of Redeemer’s services.

The centrepiece of each service is a sermon based on a text of the Bible. The average visitor is surprised or even shocked to find us listening to the Bible so carefully. Most would say that they know there are many great stories and sayings in the Bible, but today “you can’t take it literally.” What they mean is that the bible is not entirely trustworthy because some parts – maybe many or most parts – are scientifically impossible, historically unreliable and culturally regressive.
 
“We Can’t Trust the Bible Historically”

It is widely believed that the Bible is a historically unreliable collection of legends. A highly publicized forum of scholars, “the Jesus Seminar,” has stated that no more than 20 percent of Jesus’ sayings and actions in the Bible can be historically validated. How do we respond to this? It is beyond the range of this book to examine the historic accuracy of each part of the Bible. Instead, we will ask whether we can trust the Gospels, the New Testament accounts of Jesus’ life, to be historically reliable. By this I mean the “canonical” gospels – Matthew, Mark, Luke and John – the Church recognised very early on as authentic and authoritative.

It is often asserted that the New Testament gospels were written so many years after the events happened that the writers’ accounts of Jesus’ life can’t be trusted – that they are highly embellished if not wholly imagined. Many believe that the canonical gospels were only four out of scores of other texts and that they were written to support the Church hierarchy’s power while the rest (including the so called “Gnostic gospels”) were suppressed. This belief has been given new plausibility in the popular imagination by the bestselling book The Da Vinci Code. In this novel, the original Jesus is depicted as a great but clearly human teacher who many years after his death was made into a resurrected God by Church leaders who did so to gain status in the Roman Empire. However, there are several good reasons why the gospel accounts should be considered historically reliable rather than Legends.

The timing is far too early for the Gospels to be Legends.

The canonical gospels were written at the very most forty to sixty years after Jesus’ death. Paul’s letters, written just fifteen to twenty-five years after the death of Jesus, provide an outline of all the events of Jesus’ life found in the gospels – his miracles, claims, crucifixion, and resurrection. This means that the biblical accounts of Jesus’ life were circulating within the lifetimes of hundreds who had been present at the events of his ministry. The Gospel author Luke claims that he got his account of Jesus’ life from eyewitnesses who were still alive (Luke 1:1-4)

In his landmark book Jesus and the Eyewitnesses, Richard Bauckham marshals much historical evidence to demonstrate that at the time the Gospels were written there were still numerous well-known living eyewitnesses to Jesus’ teaching and life events.

They had committed them to memory and they remained active in the public life of the Churches throughout their lifetimes, serving as ongoing sources and guarantors of the truth of those accounts. The Gospel writers named their eyewitness sources within the text to assure readers of their accounts’ authenticity. Bauckham uses evidence within the Gospels themselves to show that the Gospel writers named their eyewitness sources within the text to assure readers of their accounts’ authenticity.

Mark, for example, says that the man who helped Jesus carry hiss cross to Calvary “was the father of Alexander and Rufus” (Mark 15:21). There is no reason for the author to include such names unless the readers know or could have access to them. Mark is saying, “Alexander and Rufus vouch for the truth I am telling you if you want to ask them.” Paul also appeals to readers to check with living eyewitnesses if they want to establish the truth of what he is saying about the events of Jesus’ life (1 Corinthians 15:1-6). Paul refers to a body of five hundred eyewitnesses who saw the risen Christ at once. You can’t write that in a document designed for public reading unless there really were surviving eyewitnesses whose testimony agreed and who could confirm what the author had said.

All this decisively refutes the idea that the gospels were anonymous, collective, evolving oral traditions. Instead they were oral histories taken down from the mouths of the living eyewitnesses who preserved the words and deeds of Jesus in great detail.
It is not only Christ’s supporters who were still alive. Also still alive were many bystanders, officials, and opponents who had actually heard him teach, seen his actions, and watched him die. They would have been especially ready to challenge any accounts that were fabricated. For a highly altered, fictionalized account of an event to take hold in the public imagination it is necessary that the eyewitnesses (and their children and grandchildren) all be long dead. They must be off the scene so they cannot contradict or debunk the embellishments and falsehoods of the story. The Gospels were were written far too soon for this to occur.

It would have been impossible, then, for this new faith to spread as it did had Jesus never said or done these things mentioned in the Gospel accounts. Paul could confidently assert to government officials that the events of Jesus’ life were public knowledge: “These things were not done in a corner,” he said to King Agrippa (Acts 26:26). The people of Jerusalem had been there – they had been in the crowds that heard and watched Jesus. The New Testament documents could not say Jesus was crucified when thousands of people were still alive who knew whether he was or not. If there had not been appearances after his death, if there had not been an empty tomb, if he had not made these claims, and these public documents claimed they happened, Christianity would never have gotten off the ground. The hearers would have simply laughed at the accounts.
 
The four canonical gospels were written much earlier than the so-called Gnostic gospels. The Gospel of Thomas, the best known of the Gnostic documents, is a translation from the Syriac, and scholars have shown that the Syriac traditions in Thomas can be dated to 175 A.D. at the earliest, more than a hundred years after the time that the canonical gospels were in widespread use. Adam Gopnik in The New Yorker wrote that the Gnostic gospels were so late that they “…no more challenge the basis of the Church’s faith than the discovery of a document from the nineteenth century written in Ohio and defending King George would be a challenge to the basis of American democracy.” The gospels of Matthew, Mark, Luke and John, however, we recognise as authoritative eyewitness accounts almost immediately, and so we have Irenaeus of Lyons in 160 A.D. declaring that there were four, and only four, gospels. The widespread idea, promoted by The Da Vinci Code, that the Emperor Constantine determined the New Testament canon, casting aside the earlier and supposedly more suthentic Gnostic gospels, is simply not true.

As for The Da Vinci Code, people know the book and the movie plot is fictitious, but many find plausible the historical background that the author, Dan Brown, claims is true. The bestseller depicts Constantine in 325 A.D. as decreeing Jesus’ divinity and suppressing all the evidence that he was just a human teacher. Even in a document like Pual’s letter to the Philippians, however, which all historians date at no more than twenty years after the death of Christ, we see that Christians were worshipping Jesus as God (Philippians 2). Belief in the deity of Christ was part of the dynamic from the beginning in the growth of the early Christian Church. One historian comments:

[Dan Brown say’s] That the Emperor Constantine imposed a whole new interpretation on Christianity at the Council of Nicea in 325. That is, he decreed the belief in Jesus’ divinity and suppressed all evidence of his humanity. This would mean Christianity won the religious competition in the Roman Empire by an exercise of power rather than by any attraction it exerted. In actual fact, the Church had won that competition long before that time, before it had any power, when it was still under sporadic persecution. If a historian were cynical, you would say Constantine chose Christianity because it had already won and he wanted to back a winner.

The content is far too counterproductive for the Gospels to be Legends.

The working theory for many people today is that the Gospels were written by the leaders of the early church to promote their policies, consolidate their power, and build their movement. That theory does not fit at all with what we actually find in the Gospels.

If this view were correct, we would expect to see many places in the Gospels where Jesus takes sides in debates that were going on in the early Church. That is how (It’s reasoned) the Gospels were shaped by Christian leaders to support their party. But we don’t find this. We know, for example, that one of the great controversies in the earliest Church was that some believed that Gentile Christians should be circumcised. In light of that great conflict, it’s remarkable that nowhere in the Gospel accounts does Jesus say anything about circumcision. The most likely reason Jesus is silent about circumcision is that the early Church did not feel free to fabricate things and put words in Jesus’ mouth that he didn’t utter.

Why would the leaders of the early Christian movement have made up the story of the crucifixion if it didn’t happen? Any listener of the Gospel in either Greek or Jewish culture would have automatically suspected that anyone who had been crucified was a criminal, regardless of what the speaker said to the contrary. Why would any Christian make up the account of Jesus asking God in the garden of Gethsemane if he could get out of his mission? Or why ever make up the part on the cross when Jesus cries out that God had abandoned him? These things would have only offended or deeply confused first-century prospective converts. They would have concluded that Jesus was weak and failing his God. Why invent women as the first witnesses of the resurrection in a society where women were assigned such low status that their testimony was not admissible evidence in court? It would have made far more sense (If you were inventing the tale) to have male pillars of the community present as witnesses when Jesus came out of the tomb. The only plausible reason that all of these incidents would have been included in these accounts is that they actually happened.

Also, why constantly depict the apostles – the eventual leaders of the early Church – as petty and jealous, almost impossibly slow witted, and in the end as cowards who either actively or passively failed their master? Richard Bauckham makes similar arguments about the depiction of Peter’s denial of Jesus, even to the point of his calling down a curse on his master (Mark 14:71). Why would anyone in the early Church want to play up the terrible failures of their most prominent leader? No one would have made such story up, and even though it is true, Bauckham reasons that no one but Peter himself would have dared to recount it unless Peter himself was the source and had authorized its preservation and propagation.

Again, a comparison with the “Gnostic gospels” is illuminating. The Gospels of Thomas and similar documents express a philosophy called “Gnosticism,” in which the material world is a dark, evil place from which our spirits need to be rescued by secret illumination, or “gnosis.” This fits in very well with the worldview of the Greeks and the Romans but is utterly different than that of the first century Jewish world of which Jesus was part.
 
Contrary, then, to The Da Vinci Code and similar accounts, it is not the canonical gospels that “suck up” to the “powers that be” in the ancient world, but it is the Gnostic texts that do it. It was the canonical gospels, with their positive view of material creation and their emphasis on the poor and the oppressed that offended the dominant views of the Greco-Roman world. The canonical gospels not only give us a far more historically credible picture of what the original Jesus was really like, but they boldly challenge the worldview of their Greek and Roman readers.

The literary form of the Gospels is too detailed to be legend.

C.S. Lewis was a world class literary critic. When reading the gospels, he noted:

I have been reading poems, romances, vision literature, legends, and myths all my life. I know what they are like. I know none of them are like this. Of this [gospel] text there are two possible views. Wither this is reportage … or else, some unknown [ancient] writer … without known predecessors or successors, suddenly anticipated the whole technique of modern novelistic, realistic narrative.

Lewis meant that ancient fiction was nothing like modern fiction. Modern fiction is realistic. It contains details and dialogue and reads like an eyewitness account. This genre of fiction, however, only developed within the last three hundred years. In ancient times, romances, epics, or legends were high and remote details were spare and only included if they promoted the character development or drove the plot. That is why if you are reading Beowulf or The Ilaid you don’t see characters noticing the rain or falling asleep with a sigh. In modern novels, details are added to create the aura of realism, but that was never the case in ancient fiction.

The gospel accounts are not fiction. In Mark 4, we are told that Jesus was asleep on a cushion in the stern of a boat. In John 21 we are told that Peter was a hundred yards out in the water when he saw Jesus on the beach. He then jumped out of the boat and together they caught 153 fish. In John 8, as Jesus listened to the men who caught the woman in adultery, we are told he doodled with his finger in the dust. We are never told what he was writing or why he did it. None of these details are relevant to the plot or character development at all. If you or I were making up an exciting story about Jesus, we would include such remarks just to fill out the story’s air of realism. But that kind of fictional writing was unknown in the first century. The only explanation for why an ancient writer would mention the cushion, the 153 fish, and the doodling in the dust is because the details had been retained in the eyewitness’s memory.

Richard Bauckham has compiled a great deal of research by psychologists on the marks of recollective memory. He looks at the marks of eyewitness accounts of events and how they differ from speculative or fictional accounts, or of composite historical reconstructions. Recollective memory is selective – it fixes on unique and consequential events, it retains irrelevant detail (as Lewis observes), it takes the limited vantage point of a participant rather than that of an omniscient narrator, and it shows signs of frequent rehearsal. Bauckham the shows these same marks in the gospel narratives. Vivid and important events can stay with you for decades if frequently rehearsed and/or retold. Factor in the fact that the disciples in the ancient world were expected to memorize masters’ teachings, and that many of Jesus’ statements are presented in a form that was actually designed for memorization, and you have every reason to trust the canonical Gospel accounts.
 
Bauckham also looks to anthropology for evidence that the gospel writers did not feel free to embellish or fabricate words or events in the life of Jesus. Critical scholars from earlier in the twentieth century assumed the early Christians would have used a relatively fluid process for transmitting popular folktales and that they would have felt free to change the tales from the past in order to correspond to their present realities and situation. Bauckham, however, cites Jan Vansina’s study of oral traditions in primitive African cultures, in which fictional legends and historical are clearly distinguished from each other and much greater care is taken to preserve historical accounts accurately. This finding undermines a hundred years of critical gospel scholarship.

Gospel scholars, from the form critics onward, [believed] that early Christians in the transmission of Jesus traditions would not have made any distinction between the past time of the history of Jesus and their own present because oral societies do not make such distinctions. This is untrue.

As I write today, there seems to be a flood of what David Van Biema of Time magazine calls “Biblical revisionism” following in the footsteps of Dan Brown and The Da Vinci Code. He refers to the recent claim that Jesus’ tomb has been found, and that he married Mary Magdalene and had children. Other scholars have published books claiming similar new insights from the Gnostic gospels. More seem sure to come. Van Biema quotes Publishers weekly senior religion editior Lynn Garrett, who speaks of what she calls “the Da Vinci Code effect”: “Speculative histories were out there before Dan Brown wrote,” says Garrett. “But they didn’t make the bestseller list and their authors didn’t go on The Daily Show.”

All these revisionist histories completely ignore the growing body of careful scholarship that shows there were a very large number of eyewitnesses to Jesus’ life who lived on for years. As British scholar Vincent Taylor famously said, if the skeptics about the Bible are right, “the disciples must have been translated into heaven immediately after the resurrection.” That is the only way that legendary elements could have come into the story of Jesus by the time the gospels were written, but that did not happen. So, ironically, as the popular media is promoting accounts of Jesus’ life based on highly sceptical Biblical scholarship that arose a century ago, the actual foundations of that scholarship are eroding fast.

This is an Extract from the book “Reason for belief” by Timothy Keller.

Thank you for reading
Josh
 
My suggestion is that you avoid “scholars” who take a less than fair-minded approach to any topic. Some obvious clues are
  1. that the opposing viewpoint is not presented fairly,
  2. no critique of his own position is acknowledged by the author and
  3. a “machine gun” style of rattling off a series of antagonistic claims (or kettle logic) is used without a “deep” and fair analysis of the topic.
One of the best New Testament scholars is N.T. Wright. Pick something short but relevant to a topic you are trying to understand better and read him to get a first hand experience with how good scholarship is done.

There are many well respected scholars (Richard Bauckham, Gary Habermas to name two others) who have done credible work in the area of reliability of Scripture.

Wright’s web site is ntwrightpage.com

You may not agree with him on every issue or topic, but you have to respect him for the fairness and attention to detail he shows when approaching any topic. This experience will certainly give you a better perspective on “junk” scholarship.

A very interesting talk by Gary Habermas on the Resurrection is here
If I were doing a paper at college, the first thing to do is check your sources. Something coming from Angelfire is already questionable.
 
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