A lot of gospels
follower of Christ said:
Free said:
FoC said:
Well ya know...seeing that none of them were THERE I think Ill go with the bible on this one
I'm not sure how that refutes Physicist's point since you weren't there either.
Huh.
Well now ya see, friend, *I* have this little book in my hand called the 'Bible' that INCLUDES the passage in question.
So telling me that some contemporary scholar has concluded that that passage doesnt belong is pretty much on THEM to PROVE that it doesnt.
Its in my bible. Its on you or whomever to prove that its not authentic
Well, if you like pseudographic texts, there was a gospel of Mary, Peter, Phillip... in fact just about any name connected to Jesus. Also, multiple letters by the same. The clerics that assembled the texts that make up your Bible did so for political and dogmatic, not historical, reasons. Other early Christian groups used different canons. Modern biblical scholars try to sort through this multitude of texts to determine the who, where, and when of each manuscript. The pastoral letters in the Bible have long been recognized as inauthentic. Peter Kirby's website summarizes some of the standard arguments for this conclusion:
Vocabulary. While statistics are not always as meaningful as they may seem, of 848 words (excluding proper names) found in the Pastorals, 306 are not in the remainder of the Pauline corpus, even including the deutero-Pauline 2 Thessalonians, Colossians, and Ephesians. Of these 306 words, 175 do not occur elsewhere in the New Testament, while 211 are part of the general vocabulary of Christian writers of the second century. Indeed, the vocabulary of the Pastorals is closer to that of popular Hellenistic philosophy than it is to the vocabulary of Paul or the deutero-Pauline letters. Furthermore, the Pastorals use Pauline words ina non-Pauline sense: dikaios in Paul means "righteous" and here means "upright"; pistis, "faith," has become "the body of Christian faith"; and so on.
Literary style. Paul writes a characteristically dynamic Greek, with dramatic arguments, emotional outbursts, and the introduction of real or imaginary opponents and partners in dialogue. The Pastorals are in a quiet meditative style, far more characteristic of Hebrews or 1 Peter, or even of literary Hellenistic Greek in general, than of the Corinthian correspondence or of Romans, to say nothing of Galatians.
The situation of the apostle implied in the letters. Paul's situation as envisaged in the Pastorals can in no way be fitted into any reconstruction of Paul's life and work as we know it from the other letters or can deduce it from the Acts of the Apostles. If Paul wrote these letters, then he must have been released from his first Roman imprisonment and have traveled in the West. But such meager tradition as we have seems to be more a deduction of what must have happened from his plans as detailed in Romans than a reflection of known historical reality.
The letters as reflecting the characteristics of emergent Catholocism. The arguments presented above are forceful, but a last consideration is overwhelming, namely that, together with 2 Peter, the Pastorals are of all the texts in the New Testament the most distinctive representatives of the emphases of emergent Catholocism. The apostle Paul could no more have written the Pastorals than the apostle Peter could have written 2 Peter.