I can see that. No wonder if you don't understand.
I'm glad you understand I follow evidence, facts, logical and empirical thinking. Something isn't true because someone told me a story and I believed it. There has to be good evidence. The Greek pantheon with Zeus doesn't have any, nor does Islam, or Mormonism. Christianity is completely debunked as a supernatural story. I also care about evidence that the stories are religious syncretism and it changed over the centuries as other religions occupied them.
Excellent evidence they were also making up stories just like everyone else.
I also care that it's known in Greco-Roman biographies making up false "eyewitnesses" was super common.
The Gospels are known as a genre of Greco-Roman biographies.
Yes, it tells we should believe Jesus.
No, for like the 4th time, it doesn't, try to remember this.
Jesus in Islam
" in contrast to the traditional
Christian narrative, however, he is stated to have not been crucified, died on the cross, nor
resurrected, rather, he is depicted as having been miraculously saved by God and ascending into heaven. The Quran places Jesus among the greatest prophets and mentions him with
various titles. The prophethood of Jesus is preceded by that of
Yahya (John) and succeeded by
Muhammad, the latter of whom Jesus is reported in the Quran to have prophesied by using the name
Ahmad
They don't seem to tell anything meaningful.
Tell me which Hindu scripture have you read?
IS this "not meaningful"???
"In the Bhagavad Gita, Krishna says that people commit sins due to lust, greed, and anger. He calls lust, or desire, the root of all evil. The Gita also says that people are not affected by sin if they act without the desire for personal rewards. The Gita suggests that people should go beyond the duality of "you" and "me" to develop a sinless mind."
Greek Mysteries are also the NT. So you are saying the NT doesn't say anything meaningful? All these things the NT borrowed are not meaningful?
Greek Hellenism says things about:
-the destiny, fortune, and salvation of the individual after death.
-the identification of the experiences of the soul that was to be saved with the vicissitudes of a divine but fallen soul, which had to be redeemed by cultic activity and divine intervention.
-The temples and cult institutions of the various Hellenistic religions were repositories of the knowledge and techniques necessary for salvation and were the agents of the public worship of a particular deity.
-sacramental participation
- messianic movements (centring on a deliverer figure)
-apocalyptic traditions (referring to a belief in the dramatic intervention of a god in human and natural events)
-Death sets the soul free
-Immortality is inherent for all humans
-
Death is a stripping of the body so the soul can be free
Death is a liberating friend to be welcomed
It is a matter of belief. However, that life and Bible exists, is for me good evidence for God.
The Tooth Fairy is also a matter of belief. There is no evidence for it however.
Is life and the Quran proof Islam is true? Is life and the Hindu books proof Hinduism is true? Or the 10,000 other religions over time?
No.
Life is demonstrated to be a product of evolution. Abiogenesis is still being understood but organic chemicals exist all over space in meteors. It's all looking like a natural process.
Deism or a god behind reality is a different argument. It doesn't support the Quran or Bible being true.
The evidence is the Bible is borrowed myths, combined with Jewish wisdom and history. Which is also similar to other Middle Eastern nations.
So your standard of evidence is as good as a Mormon or a BAhai. And none of them can offer evidence such a deity is even real in the first place.
So truth is not a priority here.
Does it not bother you to make baseless claims?
Claims from historical scholars about Mark using other stories are not "baseless". You cannot call something baseless just because it doesn't help your beliefs in magic.
Is this evidence "baseless"?
Only a few verses later, we read about the rest of the crucifixion narrative and find a link (a literary source) with the Book of Psalms in the Old Testament (OT):
Mark 15.24: “They part his garments among them, casting lots upon them.”
Psalm 22:18: “They part my garments among them, and cast lots upon them.”
Mark 15.29-31: “And those who passed by blasphemed him, shaking their heads and saying, ‘…Save yourself…’ and mocked him, saying ‘He who saved others cannot save himself!’ ”
Psalm 22.7-8: “All those who see me mock me and give me lip, shaking their head, saying ‘He expected the lord to protect him, so let the lord save him if he likes.’ ”
Mark 15.34: “My God, my God, why have you forsaken me?”
Psalm 22.1: “My God, my God, why have you forsaken me?”
The final parallel that I wanted to mention was that found between the Passover Narrative and the story of a different Jesus, named Jesus ben Ananias. This was a man who was known as an insane prophet that was active in the 60s CE who was then killed in the siege of Jerusalem (around 70 CE). His story was told in Josephus’
Jewish War, and thus Mark was likely to have known about it, and the number of parallels between what Josephus wrote and that of Mark’s Passover Narrative are far too numerous to be a mere coincidence. Clearly Mark either wrote his narrative based off of what Josephus wrote, or based on the same tale known to Josephus. Here are the parallels between Mark’s Jesus and that of Jesus ben Ananias as found in Josephus’ writings:
1 – Both are named Jesus. (Mark 14.2 = JW 6.301)
2 – Both come to Jerusalem during a major religious festival. (
Mark 11.15-17 =
JW 6.301)
3 -Both entered the temple area to rant against the temple. (
Mark 14.2 =
JW 6.301)
4 – During which both quote the same chapter of Jeremiah. (Jer. 7.11 in
Mk, Jer. 7.34 in
JW)
5 – Both then preach daily in the temple. (
Mark 14.49 =
JW 6.306)
6 – Both declared “woe” unto Judea or the Jews. (
Mark 13.17 =
JW 6.304, 306, 309)
7 – Both predict the temple will be destroyed. (
Mark 13.2 =
JW 6.300, 309)
8 – Both are for this reason arrested by the Jews. (
Mark 14.43 =
JW 6.302)
9 – Both are accused of speaking against the temple. (
Mark 14.58 =
JW 6.302)
10 – Neither makes any defense of himself against the charges. (
Mark 14.60 =
JW 6.302)
11 – Both are beaten by the Jews. (
Mark 14.65 =
JW 6.302)
12 – Then both are taken to the Roman governor. (Pilate in
Mark 15.1 = Albinus in
JW 6.302)
13 – Both are interrogated by the Roman governor. (
Mark 15.2-4 =
JW 6.305)
14 – During which both are asked to identify themselves. (
Mark 15.2 =
JW 6.305)
15 – And yet again neither says anything in his defense. (
Mark 15.3-5 =
JW 6.305)
16 – Both are then beaten by the Romans. (
Mark 15.15 =
JW 6.304)
17 – In both cases the Roman governor decides he should release him. (Mark 14.2 = JW 6.301)
18 – But doesn’t (
Mark)…but does (
JW) — (
Mark 15.6-15 =
JW 6.305)
19 – Both are finally killed by the Romans: in
Mark, by execution; in the
JW, by artillery. (
Mark 15.34 =
JW 6.308-9)
20 – Both utter a lament for themselves immediately before they die. (
Mark 15.34 =
JW 6.309)
21 – Both die with a loud cry. (
Mark 15.37 =
JW 6.309)
The odds of these coincidences arising by chance is quite small to say the least, so it appears Mark used this Jesus as a model for his own to serve some particular literary or theological purpose. In any case, we can see that Mark is writing fiction here, through and through.
Is the
Oxford Annotated Bible (a compilation of multiple scholars summarizing dominant scholarly trends for the last 150 years) states (p. 1744) a "baseless claim" about Mark being anonymous????
"Neither the evangelists nor their first readers engaged in historical analysis. Their aim was to confirm Christian faith (
Lk. 1.4;
Jn. 20.31). Scholars generally agree that the Gospels were written forty to sixty years after the death of Jesus. They thus do not present eyewitness or contemporary accounts of Jesus’ life and teachings."
Unfortunately, much of the general public is not familiar with scholarly resources like the one quoted above; instead, Christian apologists often put out a lot of material, such as
The Case For Christ, targeted toward lay audiences, who are not familiar with scholarly methods, in order to argue that the Gospels are the eyewitness testimonies of either Jesus’ disciples or their attendants. The mainstream scholarly view is that the Gospels are anonymous works, written in a different language than that of Jesus, in distant lands, after a substantial gap of time, by unknown persons, compiling, redacting, and inventing various traditions, in order to provide a narrative of Christianity’s central figure—Jesus Christ—to confirm the faith of their communities.
As scholarly sources like the
Oxford Annotated Bible note, the Gospels are not historical works (even if they contain some historical kernels).
I don't think there is a contradiction. Why do you think so?
His kingdom is heaven, then it's among you, then Jesus embodies the kingdom, bunch of contradictions.