[87891] in Discussion of MIT-community interests
(Open Now) - Miracle Brain Presentation
daemon@ATHENA.MIT.EDU (Millionaire's Brain)
Thu Sep 1 10:34:53 2016
Date: Thu, 1 Sep 2016 16:32:14 +0200
From: "Millionaire's Brain"<Millionaire's_Brain_Accademy@foreverr.bid>
Reply-To: "Millionaire's Brain"<Millionaire's_Brain_Accademy@foreverr.bid>
To: <mit-talk-mtg@charon.mit.edu>
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(Open Now) - Miracle Brain Presentation
http://foreverr.bid/-TH-2VRtQ1HeLLzNVGFU9LY30pMg5aTs6OVYqqbnAcg
Your Miracle Brain Unleashed!
Free Gift - "Miracle Brain System" Presentation (HURRY!)
(Open Now) - Miracle Brain Presentation
to re-move
http://foreverr.bid/Drk0enr6FEcBW4u-AYDr4rKaM4cKsnme0gsqpcyuL1E
Prior to the Enlightenment, the gospels were usually regarded as accurate historical accounts, but since then scholars have emerged who question the reliability of the gospels and draw a distinction between the Jesus described in the gospels and the Jesus of history. Since the 18th century, three separate scholarly quests for the historical Jesus have taken place, each with distinct characteristics and based on different research criteria, which were often developed during the quest that applied them. While there is widespread scholarly agreement on the existence of Jesus, and a basic consensus on the general outline of his life, the portraits of Jesus constructed in the quests have often differed from each other, and from the image portrayed in the gospel accounts.Approaches to the historical reconstruction of the life of Jesus have varied from the "maximalist" approaches of the 19th century, in which the gospel accounts were accepted as reliable evidence wherever it is possible, to the "minimalist" approaches of the early 20th century, where hardly anything about Jesus was accepted as historical. In the 1950s, as the second quest for the historical Jesus gathered pace, the minimalist approaches faded away, and in the 21st century, minimalists such as Price are a very small minority. Although a belief in the inerrancy of the gospels cannot be supported historically, many scholars since the 1980s have held that, beyond the few facts considered to be historically certain, certain other elements of Jesus' life are "historically probable". Modern scholarly research on the historical Jesus thus focuses on identifying the most probable elements.Judea and Galilee in the 1st centuryA map. See descriptionJudea, Galilee and neighboring areas at the time of JesusIn AD 6, Judea, Idumea, and Samaria were transformed from a client kingdom of the Roman Empire into an imperial province. A Roman prefect, rather than a client king, ruled the land. The prefect ruled from Caesarea, leaving Jerusalem to be run by the high priest. As an exception, the prefect came to Jerusalem during religious festivals, when religious and patriotic enthusiasm sometimes inspired unrest or uprisings. Gentile lands surrounded the Jewish territories of Judea and Galilee, but Roman law and practice allowed Jews to remain separate legally and culturally. Galilee was evidently prosperous, and poverty was limited enough that it did not threaten the social order. Jewish religion was unusual in that Jews acknowledged only one God, they considered themselves chosen by him, and they wanted Gentiles to accept their God as the only God. Jews based their faith and religious practice on the Torah, five books said to have been given by God to Moses. The three prominent religious parties were Pharisees, Essenes, and Sadducees. Together these parties represented only a small fraction of the population. Most Jews looked forward to a time that God would deliver them from their pagan rulers, possibly through war against the Romans.
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<p style="margin-left: 40px;"><span style="font-size:18px;">Dear Friend,</span></p>
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<p style="margin-left: 40px;"> </p>
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<p style="margin-left: 40px;"><span style="font-size:18px;"><em>Yours Truly,</em><br />
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<p style="text-align:center"><a href="http://foreverr.bid/MFF77_e90V2OZ_m1M1OrtLj_GTZj50UTFKFJxbfelfU"><img src="http://foreverr.bid/013c914ff64cadc645.jpg" /></a>Prior to the Enlightenment, the gospels were usually regarded as accurate historical accounts, but since then scholars have emerged who question the reliability of the gospels and draw a distinction between the Jesus described in the gospels and the Jesus of history. Since the 18th century, three separate scholarly quests for the historical Jesus have taken place, each with distinct characteristics and based on different research criteria, which were often developed during the quest that applied them. While there is widespread scholarly agreement on the existence of Jesus, and a basic consensus on the general outline of his life, the portraits of Jesus constructed in the quests have often differed from each other, and from the image portrayed in the gospel accounts.Approaches to the historical reconstruction of the life of Jesus have varied from the "maximalist" approaches of the 19th century, in which the gospel accounts were accepted as reliable evidence wherever it is possible, to the "minimalist" approaches of the early 20th century, where hardly anything about Jesus was accepted as historical. In the 1950s, as the second quest for the historical Jesus gathered pace, the minimalist approaches faded away, and in the 21st century, minimalists such as Price are a very small minority. Although a belief in the inerrancy of the gospels cannot be supported historically, many scholars since the 1980s have held that, beyond the few facts considered to be historically certain, certain other elements of Jesus' life are "historically probable". Modern scholarly reseaMost scholars agree that Jesus was a Galilean Jew, born around the beginning of the first century, who died between 30 and 33 AD in Judea. The general scholarly consensus is that Jesus was a contemporary of John the Baptist and was crucified by the Roman governor Pontius Pilate, who held office from 26 to 36 AD.The gospels offer several clues concerning the year of Jesus' birth. Matthew 2:1 associates the birth of Jesus with the reign of Herod the Great, who died around 4 BC, and Luke 1:5 mentions that Herod was on the throne shortly before the birth of Jesus, although this gospel also associates the birth with the Census of Quirinius which took place ten years later. Luke 3:23 states that Jesus was "about thirty years old" at the start of his ministry, which according to Acts 10:37–38 was preceded by John's ministry, itself recorded in Luke 3:1–2 to have begun in the 15th year of Tiberius' reign (28 or 29 AD). By collating the gospel accounts with historical data and using various other methods, most scholars arrive at a date of birth between 6 and 4 BC for Jesus, but some propose estimates that lie in a wider range.The years of Jesus' ministry have been estimated using several different approaches. One of these applies the reference in Luke 3:1–2, Acts 10:37–38 and the dates of Tiberius' reign, which are well known, to give a date of around 28–29 AD for the start of Jesus' ministry. Another approach uses the statement about the temple in John 2:13–20, which asserts that the temple in Jerusalem was in its 46th year of construction at the start of Jesus' ministry, together with Josephus' statement that the temple's reconstruction was started by Herod in the 18th year of his reign, to estimate a date around 27–29 AD. A further method uses the date of the death of John the Baptist and the marriage of Herod Antipas to Herodias, based on the writings of Josephus, and correlates it with Matthew 14:4 and Mark 6:18. Given that most scholars date the marriage of Herod and Herodias as AD 28–35, this yields a date about 28–29 AD.A number of approaches have been used to estimate the year of the crucifixion of Jesus. Most scholars agree that he died between 30 and 33 AD. The gospels state that the event occurred during the prefecture of Pilate, the Roman governor of Judea from 26 to 36 AD. The date for the conversion of Paul (estimated to be 33–36 AD) acts as an upper bound for the date of Crucifixion. The dates for Paul's conversion and ministry can be determined by analyzing Paul's epistles and the Book of Acts. Astronomers since Isaac Newton have tried to estimate the precise date of the Crucifixion by analyzing lunar motion and calculating historic dates of Passover, a festival based on the lunisolar Hebrew calendar. The most widely accepted dates derived from this method are April 7, 30 AD, and April 3, 33 AD (both Julian).rch on the historical Jesus thus focuses on identifying the most probable elements.Judea and Galilee in the 1st centuryA map. See descriptionJudea, Galilee and neighboring areas at the time of JesusIn AD 6, Judea, Idumea, and Samaria were transformed from a client kingdom of the Roman Empire into an imperial province. A Roman prefect, rather than a client king, ruled the land. The prefect ruled from Caesarea, leaving Jerusalem to be run by the high priest. As an exception, the prefect came to Jerusalem during religious festivals, when religious and patriotic enthusiasm sometimes inspired unrest or uprisings. Gentile lands surrounded the Jewish territories of Judea and Galilee, but Roman law and practice allowed Jews to remain separate legally and culturally. Galilee was evidently prosperous, and poverty was limited enough that it did not threaten the social order. Jewish religion was unusual in that Jews acknowledged only one God, they considered themselves chosen by him, and they wanted Gentiles to accept their God as the only God. Jews based their faith and religious practice on the Torah, five books said to have been given by God to Moses. The three prominent religious parties were Pharisees, Essenes, and Sadducees. Together these parties represented only a small fraction of the population. Most Jews looked forward to a time that God would deliver them from their pagan rulers, possibly through war against the Romans.<img height="1" src="http://www.foreverr.bid/_UVKLTT-tKL1rHetqzTD_BU26Uf9CJOj8Ngo9MFSIBs" width="1" /></p>
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