Devapriyaji - True History Analaysed

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Corruption and Redemption: The Legend of Jesus and Christian Gospel tales

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“Jesus was the first-born son of a Jewish girl named Mary and her husband Joseph, a descendant of King David, who worked as Carpenter, at small town of Nazareth in the region of Palestine known as Galilee. The date of birth was about -5 B.C., and the place of birth in all probability Nazareth itself. Towards the end of first century A.D. it came to be widely believed by Christians that at the time of his birth his mother was still a virgin, who bore him by the miraculous intervention of God. This view, however though dear to many modern Christians for its doctrinal value, is unlikely to be true in point of fact.” Life of Jesus;Page -27. J.C.Cadoux, Profesor OF New Testament, at Yorkshire United Independent Collecge, Bradford & Mackennal Professor of Church History at Manfield College, Oxford)

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There seems to be no doubt that Infancy Narratives of Matthew and Luke were later additions to the original body of the Apostolic Catechesis, the content of which began with John the Baptist and end with Ascension. Vol-14 Page- 695-New Catholic Encyclopedia

The Greek Word in Mark 6:3 for brothers and sisters – that are used to designate the relationship between Jesus and the relatives have the meaning of Full Blood Brothers and Sisters Sisters in the Greek speaking World of the Evangelist’s time and would naturally be taken by his Greek readers in this way. Page-337 New Catholic Encyclopedia Vol-9

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மான்செஸ்டர் பல்கலைக்கழகத்தில் விவிலிய விமர்சனம் மற்றும் விவாதத்திற்கான ரைல்ண்ட்ஸ் பேராசிரியராக இருந்த, காலம் சென்ற பேராசிரியர் F F புரூஸ்அவர்கள் தன்நூல் “The Real Jesus” பின்வருமாறு சொல்லுகிறார்-“ The Conclusion usually(and I think rightly) drawn from their comparative study is that the Gospel of Mark (or something like it) served as a source for the Gospels of Matthew and Luke, and that these two also had access to a collection of sayings of Jesus(conveninently called ‘Q’), which may have been complied as a handbook for the Gentile mission around AD50.- P-25.

ஏசுவுடன் பழகியோர் ஏதும் எழுதி வைக்கவில்லை; புதிய ஏற்பாட்டு நூல்கள் 27ல் ஒன்று கூட வரலாற்று ஏசுவினோடு பழகிய யாரும் எழுதியது இல்லை, என அமெரிக்க நூயுயார்க் பைபிளியல் பேராசிரியர் ரெஜினால்ட் புல்லர் தன் நூலில் உறுதி செய்கிறார்.//The earliest witnesses wrote nothing’ there is not a Single book in the New Testament which is the direct work of an eyewitness of the Historical Jesus. Page-197, -A Critical Introduction to New Testament. -Reginald H.f. Fuller. Professor OF New Testament, Union Theological Seminary NewYork.

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Bible Scholar A.M.Hunter- ஸ்காட்லாந்தின் அபேர்தின் பல்கலைக் கழக புதிய ஏற்பாடு பேராசிரியர்- ஹன்டர் பின்வருமாறுசொல்லுகிறார்-“If we had only Mark’ gospel we should infer that Jesus ministry was located in Galilee with one first and final visit to Jerusalem, and that the Galileen ministry began after Baptist John was imprisoned.4th gospel takes a different view. Here the scene shifts backwards and forwards between Galilee and Judea during the first six chapters , from chapter 7 onwards the scene is totally laid in Judea and Jerusalem,(See Jn3:24 for Baptist John and Jesus).” –P 45, Works and Words of Jesus.

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வரலாற்று ஏசு பற்றி ஹாவர்ட் பல்கலைக் கழக புதிய ஏற்பாடுத்துறைத் தலைவர் ஹெல்மட் கொயெஸ்டர் சொல்வது: Introduction to the New Testament. New York: DeGruyter, 1982. 2nd ed., 2002- The Quest for the Historic Kernels of the Stories of the Synoptic Narrative materials is very difficult. In fact such a quest is doomed to miss the point of such narratives, because these stories were all told in the interests of mission, edification, cult or theology (especially Christology) and they have no relationship to the question of Historically Reliable information. Precisely those elements and features of such narratives which vividly lead to the story and derived not from Actual Hisorical events, but belong to the form and style of the Genres of the several Narrative types. Exact statements of names and places are almost always secondary and were often introduced for the first time in the literary stage of the Tradition. P-64 V-II
ஒத்த கதை சுவிகள்(மாற்கு, மத்தேயூ, லூக்கா) சொல்லும் புனைக் கதைகளுக்கும் வரலாற்றைத் தேடுவது மிகக் கடினம். வரலாற்று உண்மைகளைத் தேடுபவர்கள் – சுவிகதைகள் எதற்காகப் பு¨னெயப்பட்டுள்ளன என்பதை விட்டுவிடுவர், ஏனென்றால் சுவிகள் – மதம் பரப்ப, சிறு விஷயத்தைப் பெரிது படுத்திட, மூடநம்பிக்கைக் குழு அமைக்க, இறையியல்- (அடிப்படையில் இறந்த ஏசுவைத் தெய்வமாக்கும்) தன்மையில் வரையப்பட்டவை; சுவிகளுள் நம்பிக்கைக்குரிய வரலாற்று விபரங்கள் ஏதும் கிடையாது. சுவிகளின் முக்கியமான புனையல்கள் நம்மைத் தள்ளிக் கொண்டு செல்லும் விவரங்கள் அடிப்படையில் வரலாற்றில் நடந்த சம்பவங்கள் இல்லை, பல விதமாக கதை செய்யும் யுக்தியில் புனையப்பட்டவை, சம்பவங்களில் வரும் நபர்கள் -நடந்த இடங்கள் முக்கியத்துவம் தராமல் பெரும்பாலும் முதல் முறை அவ்வப்போது தரப்படும்.

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“None of the Sources of his Life can be Traced on to Jesus himself. He did not leave a Single Known Written Word. Also there are no Contemporary Accounts of Jesus’s Life and Death” – Vol-22, Pg.336 Encyclopedia Britanica.

மத்தேயுவின்படி பெத்லஹேமில் யாக்கோபு மகன் ஜொசப் வீடு, எனவே தான், போப்பரசர் பெனடிக்டும் கிறிஸ்துமஸ் கொண்டாட்டங்களில் மாட்டுத் தொழுவம் நீக்கினார்.
http://www.telegraph.co.uk/news/1572569/Vatican-nativity-does-away-with-the-manger.html

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In the 15th year of Tiberius (Aug. 28AD to Aug. 29AD), John the Baptist began his public ministry (summer of 28AD).
At that time Jesus was "about thirty years old", which statement would be precisely true if Jesus were born in 3BC. (Luke 3:23) a. The gospel of John records three Passovers during Jesus' ministry. The first when Jesus was 30½ years old (John 2:13), a second when He was 31½ years old (John 6:4) and His last when He was arrested and killed. (John 13:1) So, we see that His ministry lasted about 2½ years and He died at the age of 32½ years.

answered Aug 24 '14 at 3:47

Ron

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Can you add some references for this? Most people think he died at 33AD. If so, and if he was born in 5-6BC (again the most common estimate) then he would have been about 38-39 when he died. – curiousdannii Aug 24 '14 at 4:23
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Welcome to the site. We are glad you decided to participate. This is a good answer, but I think you do need a source for point one, that shows when Tiberius reigned. Click edit to add that in. Please see What this site is about and How this site is different for future reference. I hope to see you post again soon. – fredsbend Aug 24 '14 at 14:39

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I understand that there is some disagreement over how old Jesus was, and how long His earthly ministry lasted, but as your question states, most scholars believe He started at about 30 years old, and it lasted 3-3^1/2 years based on tying events mentioned with other established historical dates.

From http://www.ucg.org/jesus-christ/bible-and-archaeology-jesus-christs-early-ministry/

Archaeologists generally date the start of Christ's ministry to the year A.D. 27. "The beginning of Jesus' public ministry," writes archaeology professor John McRay, "is dated by synchronisms [chronological arrangements of events and people] in the Gospel of Luke (3:1-2). A date of A.D. 27 seems likely . . . The dates mentioned by Luke are rather well established . . ." ( Archaeology and the New Testament, 1997, p. 160).

However, I wouldn't be dogmatic on the age or number of years. Scripture isn't explicit, and there is room for error here, leading to several other interpretations, so it might be best to answer "we don't know, but this is why we think..."

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Wheat ripens in May, suggesting it was May when the disciples were plucking ears of grain soon after the beginning of Jesus' public mission (Mark 2:23). On this evidence, Jesus began his public mission around the time of the Passover, and of course his crucifixion took place at the time of the Passover. We can know the period of Jesus' public ministry if we know the number of annual Passover celebrations that occurred during this period.

There is general agreement that John's Gospel mentions the annual Passover celebration on at least three separate occasions. The first of these (John 2:13) is consistent with the event mentioned in Mark 2:23. Then, John 6:4 speaks of a second Passover on which Jesus did not travel to Jerusalem, as it occurred during the feeding of the five thousand. A third Passover (John 11:55) marks Jesus' final entry to Jerusalem. A possible fourth Passover is alluded to in John 4:54, where Jesus returns from Judea to Galilee. This would mean that his ministry took between two and three years.

Although John places the feeding of the five thousand at the time of the Passover, the synoptic gospels make no mention of this. Moreover, in Mark's Gospel, the story of feeding the five thousand, narrated in Mark 6:32-44, seems to occur only shortly before Jesus begins his final journey to Jerusalem, and there can not be two Passovers in the same year. The brevity of the synoptic accounts, especially in Mark's Gospel, and the absence of any journey to Jerusalem until the final, fateful trip suggests that Jesus' mission lasted about one year, but the parallel between John 6:4 and Mark 6:32-44 makes it at least possible that the public mission could have been for just two years.

Wikipedia says:

The three Synoptic gospels refer to just one passover during his ministry, while the Gospel of John refers to three passovers, suggesting a period of about three years. However, the Synoptic gospels do not require a ministry that lasted only one year.

Paula Fredriksen, in 'The Historical Jesus, the Scene in the Temple, and the Gospel of John', published in John, Jesus, and History, Volume 2 page 250, says that in Matthew, Mark and Luke, the implied period is about one year and that in John the journeys to Jerusalem require a period of over two years.

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The major problem here is not understanding there are 2 Passovers each year. The first on is in the 1st month and the 2nd one is a month later (Num 9:11 ) for those who were defiled or out of the country and not able to participate in the 1st Passover.So when we see that Jesus is in Galilee during Passover (Joh_6:4), we know this is the second Passover because not attending the 1st Passover if possible wouldn't be fulfilling the law (Num 9:13). So it is entirely possible to reconcile John with the synoptics on a one year ministry. – Messianic114 Jan 12 '18 at 22:59

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According to New Advent's Catholic Encyclopedia, Yeshua's ministry lasted about one year. See the writings of the early Church fathers Clement of Alexandria, Tertullian, Origen and Lactantius. It was Eusebius, in the 4th century, who suggested a duration of 3 1/2 years, trying to align it with his interpretation of the prophet Daniel's vision in Chapter 9:20-27.

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If we now recognize that literary history is more than a history of literature, it is perhaps less widely accepted that the writing of literary history is an important subject for literary historiography. Yet literary histories are a rich source for understanding local conceptions of both history and literature.1 More accessible than archaeology, more tangible than ethnology, literary histories are culturally

constructed narratives in which the past is reimagined in the light of contemporary concerns. Certainly in nineteenth-century India, the focus of this essay, literary history was seized upon as evidence to be advanced in the major debates of the time; cultural identities, language ideologies, civilization hierarchies and nationalism were all asserted and challenged through literary histories in colonial India.

Asserted and challenged by Europeans, as well as Indians. The study of the history of Indian literatures, however, is still struggling to move beyond the descriptive and chronological, the dating of texts and attributing of authorship, the tracing of in¯uences and movements, the rise of bhakti, the rise of the novel and so on. While these philological wheels slowly turn, recent historiography of the colonial period has turned its attention to texts of the period, and thus opened up new lines of inquiry into nineteen century Indian literature. In this study of colonial culture, literature Ðin its old meaning of `that which is written', including diaries, political tracts, journalism and historyÐhas been brought centre stage, where a study of literary histories can now contribute to both literary and historical scholarship.

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Jesus the hero of Gospel tales of Christian mythology bible – was executed by Roman Governor as Jesus claimed himself as Jewish Christ(King) and was hanged nakedly on stake. All stories and information about Jesus comes only from Gospel stories, composed in Greek several decades after death of Jesus.

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The study of the history of Biblical mythological literature, is progressing struggling to move beyond the blind faitth and tto chronological dating of texts and attributing of authorship, the tracing of influences of greek myths and movements, the rise of the novel and so on.

The Scholarly consensus is that we have very litttle information on Jesus of History and gospel fictions are made up tales to embellish the dead man Jesus as noble and divine.

Jesus Who

Let us raise few simple questions to gospel tales.