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Faith and New Testament Fallacies: Birth of…

Faith and New Testament Fallacies: Birth of Christianity and Related…

by Doyle E Duke

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Faith and New Testament Fallacies poorly treads the paths of scholars for the last 150 years. The quest for the historical Jesus began in the 18th century, three scholarly quests for the historical Jesus have taken place, each with distinct characteristics and based on different research criteria, which were often developed during each specific phase. These quests are distinguished from pre-Enlightenment approaches because they rely on the historical-critical method to study biblical narratives. While textual analysis of biblical sources had taken place for centuries, these quests introduced new methods and specific techniques in the attempt to establish the historical validity of their conclusions.

From the mistake of describing the geographic area as Palestine, the name that was imposed on the region by the Roman conquerors, the author makes numerous amateur gaffes. The proper name of the territory at the time was the Judea province. Nietzsche most famously held that Paul was the originator and driving force behind the introduction of Christianity. If Jesus alluded but not explicitly refers to himself as the author of salvation the writer claims he did not. In scholarly terms this thesis is described as the Markan secret. He misinterprets the book of Acts and the follower’s decision to have two sets of believers: one Christian and one Jewish. The numerous perspectives, as is typical of a multi-author document such as the New Testament, is claimed to be filled with mistakes and contradictions. It would’ve been helpful if the author had had a familiarity with the scholarly debates about the Christ of faith and the Jesus of history that have preoccupied scholars for a very long time. Also, it is always helpful when people examine the New Testament that the writer have a familiarity with the document in the original language.

The Jesus of History and the Christ of Faith, was coined over a hundred years ago, in 1892, by Martin Kohler to distinguish between the historical Jesus, or the Jesus of Historie, and the Christ whom the church proclaimed in its Gospels, or the Christ of Geschichte.

  gmicksmith | Mar 31, 2020 |
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