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Kewl, when will that be out?
I could probably get an entire peer reviewed paper written by scholars with far more credentials than Atwill
Originally posted by 3NL1GHT3N3D1
reply to post by ALightBreeze
You said dozens with an 's' meaning at least 2 dozen.
12+12=24
"Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes?
If this is such great advice why don't we all just quit our jobs. Let's teach our kids that when they grow up they have no need to save money for the future, no need to spend money on food and clothing. Yep, real super advice.
And then there's this from the NT.
Matthew 27: The tombs broke open and the bodies of many holy people who had died were raised to life. 53They came out of the tombs, and after Jesus’ resurrection they went into the holy city and appeared to many people.
Really? I mean, REALLY? And the mature religious adults with an IQ over 80 believe this happened? Come on now.
Religion has been an ongoing conspiracy against the masses for thousands of years. Isn't it time to really look at what you're buying into?
Originally posted by EnochWasRight Faith requires trust.
Here.
faith (n.) mid-13c., "duty of fulfilling one's trust," from O.Fr. feid, foi "faith, belief, trust, confidence, pledge," from L. fides "trust, faith, confidence, reliance, credence, belief," from root of fidere "to trust," from PIE root *bheidh- (cf. Gk. pistis; see bid). For sense evolution, see belief. Theological sense is from late 14c.; religions called faiths since c.1300.
Here.
late 12c., bileave, replacing O.E. geleafa "belief, faith," from W.Gmc. *ga-laubon "to hold dear, esteem, trust" (cf. O.S. gilobo, M.Du. gelove, O.H.G. giloubo, Ger. Glaube), from *galaub- "dear, esteemed," from intensive prefix *ga- + *leubh- "to care, desire, like, love" (see love (v.)). The prefix was altered on analogy of the verb believe. The distinction of the final consonant from that of believe developed 15c. "The be-, which is not a natural prefix of nouns, was prefixed on the analogy of the vb. (where it is naturally an intensive) .... [OED] Belief used to mean "trust in God," while faith meant "loyalty to a person based on promise or duty" (a sense preserved in keep one's faith, in good (or bad) faith and in common usage of faithful, faithless, which contain no notion of divinity). But faith, as cognate of L. fides, took on the religious sense beginning in 14c. translations, and belief had by 16c. become limited to "mental acceptance of something as true," from the religious use in the sense of "things held to be true as a matter of religious doctrine" (a sense attested from early 13c.).
Originally posted by AfterInfinity
reply to post by MamaJ
Spirit of truth? The worst thing you can do is assume you're right. I keep seeing people believing that because they've only seen on side of the box, that's the only side. I myself will admit that Christians are right to a certain extent, but they think that means all of it is right.
Your truth is not an absolute truth. Please understand that. It's how YOU look at life. That works for you, but not for everyone.
Originally posted by AfterInfinity
reply to post by CynicalDrivel
The only duty I can see being even remotely relevant is duty as a result of being spared from death. I think letting the rest of the world f*** itself over, when you can heal everything with a thought, kind of renders that a moot point anyway.
When you both know everything AND can do anything, allowing your servants to destroy the world can only mean you WANT them to. Otherwise, you're obligated to do something. After all, "God" owns us, right? So he should have full responsibility.
But nope. No go. Can't be bothered lifting a finger. Not even to stop 9/11. Not even to stop Hitler. Not even to end any of the wars that have cost thousands of lives. All needless deaths. No, "God" has to remain mysterious at the cost of trillions of innocent lives. Lives he supposedly created. Lives he should have been responsible for, considering he also created the means by which they died. Or created the inventors, or whatever.
It's idiotic. But no one wants to see that, because if they do, the last of their hope dies like the last embers in a cold fire.
Atwill claims he has learned to read the esoteric secrets of the gospels, whereby they are seen as black-comedic satires of events in the Jewish War. For instance, when Jesus offers his flesh for consumption at the Last Supper, it is “really” a wink to the reader who is somehow supposed to think of a passage in Josephus set during the Roman siege, when a woman eats the roasted flesh of her own infant. When Jesus offers to make his disciples fishers of men, the line is supposed to sardonically anticipate a wartime episode in which the Romans picked off fleeing Jewish rebels swimming in the Lake of Galilee. Thinking his method justified by comparison to the ancient practice of scriptural typology, Atwill gives himself license to indulge in the most outrageous display of “parallelomania” ever seen. He connects widely separated dots and collects sets of incredibly far-fetched verbal correspondences, from gospel to gospel and between the gospels and Josephus, then uses them to create ostensible parallel accounts. Then he declares himself justified in borrowing names, themes, and intended references from one “parallel” account and reading them into the other, thus supplying “missing” features. Triumphantly, Atwill defies the reader to call it all coincidence, working out the math to show such correspondences could never be the product of chance. Well, of course they are not. They are the product of his own arbitrary gematria in the first place. “That the wicked man in the Fulvia story can be seen as a lampoon of Paul seems difficult to dispute” (p. 247), unless of course one forgot to pick up a pair of 3-D glasses on the way into the theatre. Again, Atwill hammers home the “parallel” between Josephus’ story of a Jewish matron, Paulina, tricked into sleeping with a deceiver, Decius Mundus, claiming to be Anubis incarnate, on the one hand, and that of the supposed deception of disguising Titus as the god Jesus, on the other. What do they have in common? Josephus says Decius came forward to gloat, revealing the hoax three days later, while the adjacent Testimonium Flavianum of Josephus says Jesus was seen alive again three days after his crucifixion. “There is, of course, a difference. Whereas Jesus appears on the third day to show that he is a God, Decius appears on the third day to announce that he is not a god. [But] It is implausible that something as unusual as two ‘third-day divinity declarations’ would wind up next to one another by chance.” (p. 245). But there is no declaration of divinity in either case! As Atwill notes, Decius declares the opposite, while Josephus (or whoever wrote the Testimonium passage) says nothing of Jesus or anyone else declaring him divine as a result of the resurrection. Of such airy bricks is Atwill’s cloudy castle built.
Atwill reasons that Jesus’ prediction of the fall of Jerusalem plainly prefigures Josephus’ account of the actual events, and he infers that both versions (in the future and the past tenses) stem from the same source, Josephus and his Flavian collaborators. Then, he reasons, the Son of Man whose coming was to climax the apocalyptic scenario must be none other than the actual man who did wreak judgment on Jerusalem, Titus. Atwill congratulates the Preterist school of interpreters (like J. Stuart Russell, The Parousia) on recognizing that the Synoptic predictions of the desolation of Jerusalem must have been completely fulfilled in 70 CE, with nothing left over for futurist expectation. Here is one of Atwill’s most attractive suggestions, though he does not put it the way I am about to do. I believe that Bultmann was right that several “son of man” sayings in the gospels referred originally simply to “mankind” in general (e.g., Mark 2:10, 28; Matthew 12:32). In fact, I wonder if they do not retain this non-Christological “Everyman” denotation even in the gospels. Further, I suspect even more of the son of man sayings are intended this way, e.g., Mark 14:21. Perhaps Mark 13:36 (“And then they will see the son of man coming in the clouds with great power and glory.”) is another one. If it were, then maybe what we read there is a reference to Josephus’ account of the end of Jerusalem, heralded, he says, by people beholding in the flame-tinged clouds the forms of battling soldiers and charioteers. After all, the introductory (redactional) question placed in the disciples’ mouths concerns the time of the temple’s destruction.
We aren't owned.... Lol..... We have free will. Our soul has free will to make choices separately from God.
Originally posted by CynicalDrivel
reply to post by AfterInfinity
...have you ever read C.S.Louis's books? A lot of Christians believe that heaven and hell are merely a state of mind, and we will choose which state we live in, by our mindset.
I do think that the story of Jesus had been manipulated and his words and message twisted, in a quest for power and control, and that is evil in itself. But to believe that the entire story and message of Jesus and Christianity is a sick satire of things held sacred and the religion of a suffering people, trapped, tortured and exterminated would cause me to lose all faith in humanity.
Originally posted by AfterInfinity
reply to post by MamaJ
We aren't owned.... Lol..... We have free will. Our soul has free will to make choices separately from God.
If that's, heaven and hell shouldn't exist. Heaven and hell imply that we must choose between serving "God" or eternal condemnation. That isn't free will. That's barely a choice at all.
Is there anything I say you actually agree with?