Biblical Criticism & History Forum - earlywritings.com

Apparently, even before John 8:48, the accusation of being a Samaritan impostor dates back to the oldest gospel, since in *Ev the Parable of the Good Samaritan and *Ev 9:51-56: 51 As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem. 52 And he sent messenge...

Loisy : In any case the descent from heaven to Capernaum is queer rather than impressive. If the Argument from Queerness has to be applied to prove that the Marcionite incipit has to be based on a previous Gospel, then accordingly the same Argument from Queerness has to be applied to prove that Mar...

Commenting by a single smile the strange silence by Ken and Peter about the Couchoud's argument against Loisy:

Peter Kirby wrote: ↑Sun May 05, 2024 1:11 am
Have you heard the story of the boy who cried Pilate?

The argument described in this thread has an absolute explanatory power about the question "Why Pilate?".

The bit about the Samaritan is almost certainly from John 8.48: John 8.48 The Jews answered him, “Are we not right in saying that you are a Samaritan and have a demon?” Peter Schäfer has given an explanation of the origin of that accusation reported in John 8:48: Jesus was confused with a Samaritan...

Gavin Mcdowell doesn't believe that the historical Jesus was crucified under Janneus, and therefore he is titled to write: The most salient fact about the historical Jesus it that he died by crucifixion. The most notorious episode in the life of Alexander Jannaeus was his crucifixion of the 800 Phar...

Hence note the remarkable coincidence:

• Janneus is known to have crucified many Jews ⟶ for the Talmud: Janneus crucified Jesus

• Pilate is known to have crucified many Samaritans ⟶ for *Ev: Pilate crucified Jesus

Hence, in the chronological order: Jesus is undated in time and space. Anti-demiurgist Christians appeared on the scene in the Diaspora. At least a Samaritan, "Simon Magus", was one of them. Jews in the Diaspora started to condemn Jesus as a generic Samaritan impostor. Someone in the Diasp...

Peter Schäfer, Jesus in the Talmud , p. 122, my bold: It is left to the vicious acumen of Tertullian to summarize what the Jews think of Jesus. When he vividly imagines the last day of judgment—with the emperors who claimed to have been taken up to heaven, the governors of the provinces who persecut...

I do not believe that Couchoud is discussing a statement from Alfred Loisy, 'Marcion's Gospel. A Reply', Hibbert Journal 34 (1936) 378-387 there. I do not know where Loisy may have said what Couchoud is discussing. At contrary I think that Couchoud is replying just to that article, since Loisy coul...