You cling on to your chosen 'scholarship' for dear life.
I'll bet that you disregard that which does not agree.... am I right?.
Not even close. I follow what the consensus of scholarship says. But if there are issues under debate I always listen to both sides.
I also listen to non-scholarship apologetics debate scholars often. If they had any type of convincing evidence that would be great. They do not.
Now I will also bet. That you fully trust scholarship and expect scholarships full effort when you take medicine, fly in a plane, use medical equipment, drive cars, you expect all these are safety checked by the highest educated in safety and all other related procedures. But somehow history and archeology and comparative religion and literature can't get it right? Doubt it.
Oh please! THat's Christian waffle. I study HJ, not HC!
I do not believe for one second that any soldier said any such thing and since Mark tells us (not Paul) that Magdalene, Salome and other women watched from 'afar', who is supposed to have heard these words?
The mistake that you are making all the way through is selecting out Christian additions and using threse to chuck the who deposition out.
I super do not care about a created fantasy world. Provide evidence or this is Qnon conspiracy.
I can see that you cannot understand, and so you write.... but Carrier is clutching at straws in attempt to destroy the whole deposition.
If Paul and Mark both referred to a 'nice-day' you would be clutching to it!
First this is not from Carrier but from the 5 papers sourced on the subject. And just throwing denial around is saying nothing. All I'm seeing is that this bothers you that Mark sourced Paul. The examples are numerous and give excellent evidence and you have not debunked any of them.
Bingo! So Cephas really really was married!
That's how we know about his mum-in-law being ill.
Yes and Mark sees it in Paul and used it in his story as well. More evidence.
You would need to study taxation in Galilee and on the Lake to figure out who controlled taxation directorship and who handled it at lower levels.
You don't actually think that local people were hired to tax local people, do you?
Again,the message in the passage is very similar between Mark and Paul. Associating with the wrong person. This quibble about a taxpayer is so beyond the point?
No...... I am telling you that Mark did not source any incidents from Paul to include in the main body of his gospel, and that's easy to show because Paul never described any of them. Easy.
You are picking out the parts of the gospel that probably were not there originally.
This is where you provide evidence of your theory to show it's not a cranka-thon of crazy.
You must tell me where Paul wrote about incidents such as the Barabbas riot, or the trip through Samaria, or making a night run down to the Gadarenes by boat.... etc. No.... nothing.
.
So we know Mark is sourcing Paul and the OT. The Barabbas story is another clear marker of myth writing:
"
There are several elements in this passage alone that suggest it is surely myth, and not historical fact. For one, no Roman magistrate, let alone the infamously ruthless Pontius Pilate, would let a violent and murderous rebel go free, and most importantly, no such Roman ceremony (i.e. letting the mob choose to free a particular prisoner) is attested as ever having taken place, as we simply don’t have any Roman documentation or archeological artifact found thus far to support such a claim. Even more telling though, is the fact that this ceremony quite obviously emulates the Jewish Yom Kippur ritual, namely the scapegoat and atonement, and this apparent allegory takes place in a story that is itself about atonement (Jesus’ fundamental role as portrayed in Mark’s Gospel). Since there is quite a bit of evidence that the earliest Christians believed that Jesus’ death served to merge the sacrifices of the Passover and Yom Kippur, it is surely no coincidence that Mark appears to have done just that, by having Jesus be a Yom Kippur sacrifice during Passover.
Another interesting coincidence is the name Barabbas itself, an unusual name that means ‘Son of the Father’ in Aramaic, and Jesus is often portrayed as the ‘Son of the Father’ as well. So in this story we have two sons of the father; one released into the wild mob carrying the sins of Israel (such as murder and rebellion), effectively serving as an allegorical scapegoat (Barabbas), and the other sacrificed so his blood may atone for the sins of Israel (Jesus) — and we have one bearing the sins literally, and the other bearing the sins figuratively (just as we find in the Yom Kippur ceremony of
Leviticus 16 in the Old Testament). We get further confirmation of this belief in the
Epistle to the Hebrews (9-10), where we hear Jesus’ death described as the ultimate Yom Kippur atonement sacrifice. Interestingly enough, it is also implied in this part of
Hebrews that Jesus’ death and resurrection would have taken place in the heavens, as that was where the most perfect atonement sacrifice would be made and where the most perfect holy temple would be for which to pour the blood of that sacrifice (another element supporting the contention that Jesus was initially believed to be a celestial deity rather than a historical person). So Mark here appears to be telling us through his own parable, to reject the sins of the Jews (notably violence and rebellion) and instead embrace the eternal salvation offered through the atonement sacrifice of Jesus Christ.
Additionally, in this story, Mark seems to be pointing out how the Jews are erroneously viewing Jesus as the scapegoat, where Jesus is scorned, beaten, spat upon, crowned and pierced, and dressed in scarlet, and though Barabbas is the actual scapegoat, the Jews mistakenly embrace him instead."
Now if you were telling me that Luke used Paul for small phrases etc I would accept that, but Mark's main gospel has no Paul in it.
I've already given clear examples (like last supper) and can give several more. But you haven't debunked the ones I've given so those stand.
You mention soldiers commenting on the dead Jesus, I am not sure that Jesus died. That's how far apart you and I are on this ...
Right but I already said if you are going to bring some alternate conspiracy theory into this then provide scholarship or I seriously don't care. Abducted by aliens? Don't care.
All the proof is there for you...... just trawl through G-Mark and find a Pauline reference for every (any) of the real accounts.
It's just homework, is all.
The discussion is that the Mark gospel, as it is, is sourced from Paul. You seem to have some idea that only parts of it are true or something you keep hinting at. It's already weird that you won't simply explain this conspiracy? But I do not care about crank ideas. If you provide evidence I will at least look.
To the actual topic you responded to the samples of Mark using Paul are clear and good evidence. Whatever else you are on to I don't care and I have no interest in wading through hoops to flush out some crank theory.
Carrier cannot show that the main body of Mark was influenced by Paul, only thre 'holy' additions.
It isn't Carriers work. He's giving examples from Dykstra's paper:
- Michael Bird & Joel Willitts, Paul and the Gospels: Christologies, Conflicts and Convergences (T&T Clark 2011)
- David Oliver Smith, Matthew, Mark, Luke, and Paul: The Influence of the Epistles on the Synoptic Gospels (Resource 2011)
- Tom Dykstra, Mark: Canonizer of Paul (OCABS 2012)
- Oda Wischmeyer & David Sim, eds., Paul and Mark: Two Authors at the Beginnings of Christianity (de Gruyter 2014)
- Eve-Marie Becker et al., Mark and Paul: For and Against Pauline Influence on Mark (de Gruyter 2014)
- Thomas Nelligan, The Quest for Mark’s Sources: An Exploration of the Case for Mark’s Use of First Corinthians (Pickwick 2015)
His article is here:
Mark's Use of Paul's Epistles • Richard Carrier
more examples:
"
Paul of course equated Jesus with both the Passover and the Yom Kippur sacrifice, both rolled into one (his death
atones for all sins like the Yom Kippur, and saves us from death
like the Passover lamb), even though they are months apart in the Jewish ritual calendar. And yet Mark
also merges the two themes into one: having Jesus die on Passover (indeed
at the very same hour as a temple sacrifice)
and enact
at the same time a Yom Kippur ritual (with Barabbas as the scapegoat; see
OHJ, pp. 402-08).
Likewise Mark reifies Paul’s theme of a Torah-free Gospel (by use of metonymy, one feature standing in for all):
Mark 7:15 says “nothing outside a person can defile them by going into them,” and in
7:19 that Jesus “declared all foods clean,” just as Paul says “I am convinced, being fully persuaded in the Lord Jesus, that nothing is unclean” (
Romans 14:14) and “all food is clean” (
Romans 14:20). Indeed,
Mark 7 has Jesus speak of the clean and unclean, and literal washing, transferring it to a message about internal cleanness replacing literal cleanness, exactly as Paul does in
Romans 14. Extending the same reasoning to every other Torah command would then form a major component of Mark’s community’s mission—
which was also Paul’s.