juantoo3
....whys guy.... ʎʇıɹoɥʇnɐ uoıʇsǝnb
OK, now that I see what you wrote, it appears we are in agreement. Greco-Roman Paganism was ubiquitous throughout the area, you couldn't throw a rock without hitting something "Hellenist," figuratively speaking, even within the boundaries of Israel. So when these complainers raise this as an objection it is curious at best and appears fundamentally prejudicial at worst. It certainly ignores the social climate that pervaded the era.So the text is here: The Pauline Conspiracy Text quotes in blue.
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Paul was a dispersion Jew, not a Palestinian Jew as were Jesus and the disciples. It is important that we understand this, for Paul’s loyalties and practices as a Jew, were far different than the Christ and his Apostles.
Well that definitely needs explaining.
Paul was a Hellenist or Diaspora Jew...
OK. This 'Hellenist' thing needs to be dealt with. Under Alexander the Great, the whole Middle East was Hellenised. Then the Romans took over, and it was Romanised. When a Greek gymnasium was introduced into Jerusalem, it was installed by a Jewish High Priest. And other priests soon engaged in wrestling matches in the palaestra. The Septuagint is a product of Hellenism. Hellenism simply means the Jews adopted elements of Greek culture. It does not mean Jews of the Diaspora were any less orthodox or observant of the requirements of their religion. To infer a Diaspora Jew is different to a Palestinian Judaism is a suspicious claim, especially when the Hellenist influence within Jerusalem and Judea is indisputable.
I will qualify this by saying the area around Galilee where Jesus and his compatriots hung out is historically known as a hotbed for ultra-nationalist radicals, particularly the Zealots and the Sicarii, and there was a lot of underlying resentment to the occupying Romans in that area. So it is probably accurate to say Hellenist influence would be minimized in that area, but there's no way I can see it would be completely eradicated in that era and place.
It is in this city (Jerusalem) that we first meet the chief character, and subject, of this thesis (Paul). It is a time of radical movements within the infant church, sparked by revolutionary figures of which Stephen seems to have been the most outspoken.
Yeah, this is bizarre...politely just bizarre. I don't see how Victor could come to this conclusion. Perhaps he brings forth evidence later, but this is nothing I've heard before, and quite a stretch to my understanding.What about Peter? James? How is Stephen 'revolutionary'? Doesn't say ...
He (Stephen) was a Hellenist, and obviously held to a philosophy that caused great concern to the Synagogue and the leaders of the new Christian religion.
And yet it seems that Stephen outraged the Hellenists! "Now there arose some of that which is called the synagogue of the Libertines, and of the Cyrenians, and of the Alexandrians, and of them that were of Cilicia and Asia, disputing with Stephen." (Acts 6:9). It was they, the Hellenists, who submitted a false testimony to the Sanhedrin regarding Stephens 'blasphemy' that led to his martyrdom. (cf Acts 6:9–14).
Quite what the philosophy was that so troubled 'the leaders of the new Christian religion', I have no idea, and the author does not say.
The Greek mind, that same Greek mind which had dared to regard its philosophy in a state as high as that of God’s word as given in the Holy Scriptures, now decried the Jewish religion and the Temple.
I've long tempered my attitude toward other faiths with the passage in Romans (paraphrased) speaking of "those without the Law do the things in the Law, and so become a Law unto themselves." The translation I've been given to understand corresponds nicely with the trite "many paths up the mountain" saying. I don't believe a Just and Loving G-d would create as much as 3/4 of the people ever born just to be kindling on an eternal fire, that any person would be damned merely by accident of birth. Christianity clearly is one way, but I am not one to say "the only way."This is it, his thesis baldly stated.
The rest of Chapter One is effectively a sideshow, as it does not address the central issues. It's largely hyperbole and histrionics to undermine the reputation of Paul.
Caveat out of the way - a Greek mind "daring" to regard its philosophy as high as that of G-d's (W)ord to me sounds pretty discriminatory. I mean, am I to interpret that "Greek" is by default "bad/evil?" So Socrates, Plato, Pythagoras, countless philosophers and "scientists" (many might disagree here, but there are roots of the modern scientific philosophy from this period) are all evil, by simple virtue of being Greek? Sounds like a pretty stiff judgment to me - in direct opposition to the Command to "judge not, that ye be not judged." Greek philosophy was here before Christianity and is with us still to this day, so longevity seems to indicate G-d is (overall, in the greater sense) OK with it.
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