By Wayne C. Kannaday
It really is quite often stated that the "original" manuscripts of Matthew, Mark, Luke and John didn't continue to exist the exigencies of historical past. What sleek readers seek advice from because the canonical Gospels are actually compositions reconstructed from copies transmitted through often nameless scribes. Apologetic Discourse and the Scribal culture examines a massive aspect of the interesting yet seldom-reported tale of the pursuits that formed the formation of the textual content of the hot testomony. With an educated knowledge of the dynamic discourse among pagan critics and early defenders of early Christianity, and cautious scrutiny of multiple hundred version readings positioned within the literary culture of the hot testomony textual content, the writer drafts a compelling case that a few scribes sometimes transformed the textual content of the Gospels lower than the effect of apologetic pursuits.
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Additional info for Apologetic Discourse and the Scribal Tradition. Evidence of the Influence of Apologetic Interests on the Text of the Canonical Gospels (Text-Critical Studies, V. 5.)
2, 1055–1118; and the more popular (but still very useful) treatment of the subject by Robert L. Wilken, Christians as the Romans Saw Them (New Haven/London: Yale University Press, 1984). I rely heavily upon these sources not only in this section but throughout this study. THE PEN AND THE SWORD 25 correspondence that was issued between the seated governor of Bithynia-Pontus, Pliny the Younger (c. 83 From this famous correspondence we learn much about how a provincial governor regarded and treated Christians who resided within his jurisdiction.
Benko, “Pagan Criticism of Christianity,” 1062–63. 86 Other Early Second-Century Sources. From Epictetus (c. 50–130), a former slave and noted Stoic philosopher, we catch only a glimpse of his perceptions regarding Christians (he identified them as Galileans), but for the most part his appraisal was positive. ), was less generous in his appraisal of Christians. 89 Justin’s Second Apology identified him as a Cynic philosopher whom the apologist characterized as a “lover of bravado and boasting” famous for publicly attacking Christians.
He recognized that the new faith had continued to spread despite public ridicule and persecution, and came to believe that the only way to put an end to this infectious malady was to expose its presumably sandy foundations to the storm of informed assault. Although Labriolle concentrated his narrative on Celsus, Porphyry, and Julian, he also managed to locate others to go along with the usual suspects. Much more could be said about Labriolle, but the constraints of this study demand summary. For our purposes, it is important to recognize that it was Labriolle who first carved into the stem of historical inquiry the contextual contours onto which one could graft the writings of pagan critics like Celsus and Porphyry.
Apologetic Discourse and the Scribal Tradition. Evidence of the Influence of Apologetic Interests on the Text of the Canonical Gospels (Text-Critical Studies, V. 5.) by Wayne C. Kannaday