Irish1975 wrote: ↑Thu Nov 22, 2018 11:02 am
Interesting. I suppose there are many ways to dispense with the oral tradition theory.
I did not construct my theory to put aside the oral tradition theory, it’s only one of its interesting side effects.
Irish1975 wrote: ↑Thu Nov 22, 2018 11:02 am
1) Why do you propose that Jesus lived later in the century, during the war?
There are numerous veiled hints in all relevant writings of the period (The New Testament, Josephus, the Apostolic Fathers, the Pseudepigrapha of the Old Testament) that point to a war chronology and/or war circumstances of the events and/or survival of the protagonist Jesus. The core of my theory is published as
A Chronological Revision of the Origins of Christianity. Since 2016 from time to time I publish supplementary findings on this forum. Its visitors are on the first row to follow the expansion of my theory.
One example: If my decoding of the Synoptic Apocalypse is correct, this chapter locates the coming of the messiah
after the destruction of Jerusalem and its temple. See my topics on this subject on this forum:
viewtopic.php?f=3&t=3785 and
viewtopic.php?f=3&t=3811&hilit=synoptic ... t+1#p81468
Irish1975 wrote: ↑Thu Nov 22, 2018 11:02 am
2) I don't see how altering the chronology eliminates the gap. The gap is between the semi-mythical JC figure and a real human life, on the one hand, and on the other hand between or among the four gospels, most obviously between the synoptics and John. If, as it seems, you are interpreting the gospels as a kind of Judaic apocalyptic war propaganda, why is there a need to postulate a historical Jesus at all?
Eliminating a chronological anomaly solves a chronological problem, isn’t it? How else than in a chronological way is point 2 of your list to be interpreted?
I do not see the gospels as Judaic apocalyptic war propaganda. The arrival of a victorious human messiah during the war is totally in line with Essene messianic ideology (in the DSS). Jesus was victorious because he unexpectedly survived his crucifixion. The veiled hints mentioned above all point, like the gospels, to a historical Jesus. If Josephus in
Life 421 says 'The third survived' (his crucifixion), then he is speaking about a real human being, I suppose.