New Testament Contradictions and the "Ancient Biography" Argument

[Julius_Caesar]

Please don’t falsely claim that I wrote something that I didn’t.

From inch to mile. Fixing a deficient claim equals false witness.

 

[VanitasVanitatum]

Since you insist on me doing your homework…

Usually doing homework means citing sources for your own arguments.

 

[Julius_Caesar]

Usually doing homework means citing sources for your own arguments.

Or it just means using Google yourself.

 

[Gorgias]

Or it just means using Google yourself.

Not when you don’t have the text of the purported footnote, or the name of the bible in which it’s claimed to be written.

 

[Julius_Caesar]

Not when you don’t have the text of the purported footnote

:rofl:I see you are a funny man.

 

[Gorgias]

I see you are a funny man.

I respond to absurdity with humor. It helps me deal with it charitably.

 

[Julius_Caesar]

I respond to absurdity with humor.

In this case your humor is absurd.

 

[Dovekin]

these screenshots come close , but don’t quite answer the question “which manuscript(s)?”, do they?

Nevertheless, you cited a partial footnote in the NET. The full footnote continues:

Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.

This footnote lists the one Greek ms (D=Bezae at Cambridge University Library), refers to the Latin mss (it without superscript identifying a particular ms, so it is in several?) and Church Fathers who quote it, ie Justin, Hilary, Augustine.

That answers the question of which mss. I am not sure what else you want, the conversation is hard to follow.

 

[_thaddeus]

This is some background on the Ebionites from the New Catholic Encyclopedia.

EBIONITES
A Jewish Christian sect that flourished between the first and the fourth century. Despite patristic mention of an Ebion as founder, the word actually refers to the ‘‘poormen’’ (ebjonim) of the Beatitude (Mt 5.3; Lk 4.18; 7.22). This group of ascetics emigrated from Palestine to Trans-jordan and Syria. Like the Nazarenes and Sadocites of the Qumran tradition, they opposed official Judaism and accepted Jesus Christ as the Messiah foretold by Moses and as the true Prophet (cf. Dt 18.15), but considered His selection as the Christ or Anointed One as due to His eminent virtue achieved under the guidance of the Spirit received in the baptism of John whereby He kept the law perfectly (i.e., was a saddîq). The Ebionites violently opposed the theology of St. Paul because they believed that he had undergone a demoniacal hallucination when he claimed to have had a vision of Christ, and that he had opposed the conversion of the Jews to a perfect observance of the Mosaic Law as intended by St. James in Jerusalem. The Pauline soteriology also was repudiated by the Ebionites, who considered the sacrifices of the Old Law as abolished by the waters of baptism. Their concept of Christ as Son of Man made Him the great reformer of the Judaic Law whose teaching (didascalia) was a critique of the interpolations in the Mosaic Torah.

Devoted to a life of strictest poverty and community of goods, they practiced vegetarianism and ritual ablutions that culminated in the mystical ceremony of baptism. Information about the Ebionites is often inconsistent. They used a so-called Gospel of the Hebrews apparently based on Matthew. Their opposition to St. Paul centered on his apostolate rather than on his theology. The so-called Gospel of the Ebionites and portions of Clementines (Homilies and Recognitions) are thought by some scholars to have had an Ebionite origin. The Ebionites are mentioned by Justin (Dialogues 47, 48), Irenaeus (Adversus haereses 1.26.2; 2.21.1), Tertullian (De praescriptio 33), Hippolytus (Philosphumena 7.34; 9.13–17), and Epiphanius of Salamis (Panarion 29, 30). They are described as Symmachians (after Symmachus, the biblical translator) by the Latin Fathers of the fourth century and were then still extant in Rome, Egypt, and Asia Minor.

Bibliography: H. J. SCHOEPS, Dictionnaire d’histoire et degéographie ecclésiastiques, ed. A. BAUDRILLART et al. (Paris1912–) 14:1314–19. J. THOMAS, Le Mouvement baptiste en Pales-tine et Syrie (Gembloux 1935). Revue d’histoire ecclésiastique 30(Louvain 1934) 257–296. E. MOLLAND, ‘‘La Circoncision: Le Bap-tême et l’autorité du décret apostolique,’’ Studia Theologica 9(1955) 1–39. A. SALLES, Revue biblique, 64 (Paris 1957) 516–551.[F. X. MURPHY]

 

[Gorgias]

Gorgias:

I respond to absurdity with humor.

In this case your humor is absurd.

No moreso than that which gives rise to it.

 

[Julius_Caesar]

No moreso than that which gives rise to it.

I figured you’d say that.