Jat robinson redating the new testament spirituele datingsite netsamen
(2) The second argument assumes that Jesus did not have divine power to predict the future as the gospels state He did.In other words, the argument assumes in advance that Jesus was merely human.William Lane Craig states, “Although most New Testament critics claim that the gospels were written after A. 70, that assertion, states Cambridge University’s John A. Robinson, is largely the result of scholarly laziness, the tyranny of unexamined presuppositions, and almost willful blindness on the part of the critics.”  It would seem that the unexamined presuppositions and assumptions are in need of examining, which is the goal of this article.I will be highlighting the robust, factual and thorough work of both William Lane Craig, and that of J.
In the days when everyone accepted the traditional dating,1 one could perhaps have dismissed the question as unimportant. Ever since Reimarus (1694-1768) sought to convict the evangelists of conscious fraud and innumerable contradictions, his rationalist followers have put the writing of the Gospels late, in order to lessen their value as sources of reliable information about the life of Christ and his teaching. Moreover, it is plain that, the nearer a document is to the facts it narrates, the more likely it is that it will be factually accurate, just as an entry in a diary is more likely to be accurate than memoirs written forty or fifty years afterwards. These dates are repeated by the columnists who write in our Catholic newspapers and the experts who draw up the curricula for religious education in our Catholic schools. Dodd, arguably the greatest English-speaking biblical scholar of the century. He maintained that there are no real grounds for putting any of the NT books later than 70 A. His main argument is that there is no clear reference in any of them to the fall of Jerusalem and the destruction of the Temple which occurred on September 26th of that year.
For much of this late dating there is little real evidence. In a letter that serves as an appendix to Robinson’s book Redating the New Testament, Dodd wrote: “I should agree with you that much of the late dating is quite arbitrary, even wanton, the offspring not of any argument that can be presented, but rather of the critic’s prejudice that, if he appears to assent to the traditional position of the early church, he will be thought no better than a stick-in-the-mud.”5 Many years earlier the same point was made by C. Torrey, professor of Semitic Languages at Yale from 1900 to 1932. This cataclysmic event brought to an end the sacrificial worship that was the center of the Jewish religion and it should have merited a mention in the NT books if they were written afterwards.
He wrote: “I challenged my NT colleagues to designate one passage from any one of the four Gospels giving clear evidence of a date later than 50 A. In particular, one would have expected to find a reference to the event in the Epistle to the Hebrews, for it would have greatly strengthened the author’s argument that the Temple worship was now obsolete.
In fact, he supports the premise by citing Victorinus statement that John was condemned to the mines in Patmos by Domitian Caesar. 223) Robinson goes on to cast doubt about the viability of these statements by citing Origen and Tertullian. 249) It also turns out that Nerva served in a consulship to the emperor Vaspasian a year later. 250) Edmundson argues that Domitian could have banished John to Patmos at that time and Nerva could have released him a year later.
The reader is not informed that Origen and Tertullian both lived decades after Hegesippus. That theory would place the writing of Revelation after A. 71 as John wrote the book of Revelation after he was off the island of Patmos (Revelation 1:9). This theory is only plausible in the absence of already known evidence.
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Apart from quoting Irenaeus, he [Eusebius] refers to the record of our ancient men (i.e.