You asked:
You accuse me of going by feelings instead of fact, or of being subjective.
You accuse me of ignoring facts.
There is nothing defensive about it. If I was being defensive, I'd defend myself rather than note how much your comments lose you credibility.
You said there were none.
Which is it?
You said no one can produce. We have about 5,000 whole manuscripts of works in the NT, and about 19,000 more fragments (Josh McDowell and Lee Strobel both state this in
Evidence That Demands A Verdict, and
Case for Christ). We have enough to know exactly what the originals say with a .002% margin for error (Lee Strobel,
Case for Christ). If you want to make claims that are disproven, then go for it. It doesn't hurt me.
Oh, and if you want to say that a later dated manuscript proves anything, you only show how much you didn't read your sources.
We're talking about authorship, not verifying biblical accounts. Strawman.
Well, first off the article is written by for a biased source. Second:
Let me bust out my textbook on that one:
Elwell, Walter A. and Robert W. Yarbrough.
Encountering the New Testament: A Historical and Theological Survey. 2. Grand Rapids: Baker Academic, 2005.
I quote:
"The author calls himself John (1:1) and says he was on the island of Patmos as a result of being a "companion in the suffering and kingdom and patient endurance" that are common to those who are in Jesus (1:9). Patmos is a small island of the coast of Asia Minor in the Aegean Sea. It was a barren, rocky place. John was exiled there, no doubt to die. There is very strong early testimony (Justin Martyr, Irenaeus, Tertullian, Origen, Hippolytus) that this John was John the Apostle, who also wrote the Gospel and three letters. There is some ancient dissent to this, but it was usually for dogmatic reasons. Dionysius of Alexandria, for example, later followed by Eusebius, disliked the book's teaching on the millennium (a view that he did not share), so he argued against its apostolic origin.
"Much of contemporary scholarship also rejects the apostolic origin of Revelation. But this negative position rests on internal grounds, claiming that the theology of the book and the Greek used are so different from the Gospel's that the same person could not have written both. Since most of these modern scholars do not accept the Johannine authorship of the Gospel, it is hard to see the force of their argument, but even granting the differences, they are not as great as some contemporary scholars make them out to be. Those far closer to the situation historically, and who spoke Greek as their native language had no problem with acknowledging John the apostle as the author of both the Gospel and the Book of Revelation."
Footnote on second paragraph:
"For a good discussion of this, see Donald Gutherie,
New Testament Introduction (Chicago: InterVarsity, 1964), 929-85; D. A. Carson, Douglas J. Moo, and Leon Morris,
An Introduction to the New Testament (Grand Rapids: Zondervan, 1992), 465-86; I. T. Beckwith,
The Apocalypse of John (Grand Rapids: Baker, 1967), 343-93"
Also, the only credits the author of the article you quote gets is that he's an author and a professor at Tufts University. The authors of the textbook:
Walter A. Elwell:
- Has a Ph.D. from the University of Edinburgh
- Is emeritus professor of biblical and theological studies at Wheaton College
- Is the editor of numerous biblical reference books
And Robert W. Yarbrough:
- Has a Ph.D. from the University of Aberdeen
- Is an associate professor of New Testament at Trinity International University
- Is the coeditor of the Baker Exegetical Commentary on the New Testament series
Opinion, unbacked.
Opinion, unbacked.
Opinion, unbacked.
Again: opinion, unbacked.
This shows nothing.
This shows nothing.
This shows nothing.
Fun.