y****n
发帖数: 1397 | 1 . . . .
Probably the most famous critic of Jesus of the past two hundred years was
David Friedrich Strauss. In his first book on the life of Jesus, published
in 1835, he opined that Jesus was simply a religious ―fanatic. However, in
his second Life of Jesus, 1864, he considered Jesus‘ fanaticism, close to
madness.(Schweitzer. P. 35.)
Another early work on Jesus‘ mentality was Oskar Holtzmann, War Jesu
Ekstatiker? , 1903. (Was Jesus Ecstatic?) Yes, he felt he was.―Ecstatic‖
was kind of a nice way of saying that he felt Jesus was not in really strong
contact with reality.
Emil Rasmussen wrote in 1904 a book in Danish, which was promptly translated
into German in 1905. The book‘s title was Jesus—A Comparative Study in
Psychopathology. Rasmussen concluded that Jesus was an epileptic. He points
to evidence of both types of epileptic attack, a petit mal in Gethsemane,
and a grand mal at the cleansing of the temple. He offers little other
evidence, however, and his book is pretty much roundly condemned by most of
the other writers on the subject.
Another early writer on the subject was Dr. George de Loosten who published,
Jesus Christ from the Standpoint of a Psychiatrist in 1905. De Loosten
explains Jesus‘ apparent bizarre behavior on a number of occasions as being
tainted by a bad heredity which made him a
degenerate with a ―fixed delusional system.Naturally, Dr. de Loosten was
not wildly popular among the Christians of his time, nor of the present time
. His ideas were not widely accepted.
Another writer who took up the question of Jesus‘ mental heath around the
turn of the century was Charles Binet-Sangle. His book, La Folie de Jesus (
The Dementia of Jesus) was published in Paris in 1910. The title says it all
. Dr. Binet-Sangle diagnoses Jesus as ―Demented.Specifically, he calls
Jesus‘ illness ―religious paranoia.Dr. Binet-Sangle‘s psychiatric study
of Jesus placed particular emphasis on the various reported events which the
doctor concluded were hallucinations. He specifically identified seven
hallucinations. Of these seven, two were,
―purely visual and five which are described as both visual and auditory-
verbal.
Two more books on this subject would complete what I earlier referred to as
an ―outbreakof sudden interest in Jesus‘ mental health in the early part
of the 20th century.
The books referred to above were originally published in a language other
than English, so they were not at first given much notice in this country.
In 1912, a prominent New York psychiatrist, Dr. William Hirsh published a
book entitled, Religion and Civilization—Conclusions of a Psychiatrist. Dr.
Hirsh enumerates various incidents of aberrant behavior on Jesus‘ part,
agrees with Binet-Sangle‘s opinions regarding
Jesus‘ hallucinations, and points to his ―megalomania, which mounted
ceaselessly and immeasurably.‖ Dr. Hirsh‘s conclusion was quite strong. He
said that Jesus was ―paranoid, pure and simple. He added that, Everything
that we know about him (Jesus) conforms so perfectly to the clinical picture
of paranoia that it is hardly conceivable that people can even question the
accuracy of the diagnosis. I must add here that I found this statement to
be a bit dogmatic, especially coming from a psychiatrist. Dr. Hirsh felt
very sure of his conclusion, and didn‘t mince his words.
Just after Dr. Hirsh published his book, the famous Dr. Albert Schweitzer
wrote, in German, his book, The Psychiatric Study of Jesus. The book was
written primarily to counter what Dr. Schweitzer—ever the apologist for
Jesus—felt were, in his opinion, the then several unwarranted and vicious
attacks on Jesus‘ sanity. He makes some good points, such as it is unfair
to take events out of the context of the culture and superstitious times
during which these events supposedly took place. However, overall, I found
his defense of Jesus‘ sanity strained‖ to say the least. One valuable part
of his book, however, is that he vary fairly summarizes the arguments of
all of Jesus‘ previous critics mentioned above.
The most recent book that I was able to find on this subject, and one of the
most helpful books published after the initial rush of books in the early
20th century, is The Psychic Health of Jesus by Dr. Walter Bundy, 1922. Dr.
Bundy, like Albert Schweitzer, turns out to be a very strong
apologist for Jesus. However, also like Dr. Schweitzer‘s 1913 book, Dr.
Bundy‘s book is an even better and slightly more recent summary of all of
what Dr. Bundy calls the psychopathology books written earlier about Jesus.
In the end, Dr. Bundy concludes that, A pathography of Jesus is possible
only upon the basis of a lack of acquaintance with the course
and conclusions of New Testament criticism and an amateur application of the
principles of the science of psychiatry. (p. 268.) It is interesting that
Dr. Bundy accuses several eminent psychiatrists in both Germany and the
United States of ―amateur‖ conclusions. Throughout Dr. Bundy‘s book one
gets the impression that these many other researchers, except Dr. Schweitzer
of course, simply were not as smart or aware of the true facts as was Dr.
Bundy.
. . . . | n********n
发帖数: 8336 | 2 这很容易反驳。
因为圣经所载的耶稣：
1.印证了旧经的预言
2.印证了对耶稣自己命运的预言
3.印证了对未来的预言 | y****n
发帖数: 1397 | 3 呵呵呵呵，简单问你，圣经新约成形于何年？
【在 n********n 的大作中提到】
: 这很容易反驳。
: 因为圣经所载的耶稣：
: 1.印证了旧经的预言
: 2.印证了对耶稣自己命运的预言
: 3.印证了对未来的预言
| y****n
发帖数: 1397 | 4 In a personal communication (1996), Dr. A. J Mattill, Jr. listed 14
categories within which most of the ―points of writers on Jesus‘ mental
health could be categorized. Dr. Mattill‘s categories included Jesus‘ ―
chronic vagabondage and his ―habitual retreat to solitude. I have omitted
these and others of Dr. Mattill‘s categories both to save space and because
it may be argued that some of these behaviors, although perhaps a bit odd,
cannot in and of themselves be considered supportive of mental illness.
Therefore, I shall consider only eight categories that seem to be those most
frequently mentioned and those that are most closely associated with
possible mental health problems. They are, in no particular order, as
follows:
1. Jesus‘ hallucinations/visions/voices
2. Jesus‘ cleansing of the temple
3. Jesus‘ cursing of a fig tree
4. Jesus‘ vituperative verbal explosions and calls for violence
5. Jesus‘ relationship with his own family
6. The belief of Jesus‘ family and contemporaries that he was insane/
possessed/beside himself.
7. Jesus‘ exalted messianic self-consciousness/megalomania
8. Jesus‘ call for self-mutilation. | n********n
发帖数: 8336 | 5 呵呵呵呵，简单问你，你要认为新约是编造的，那就没什么好说的了
或者有人若认为历史上耶稣不存在，你的转文就好无意义了。
说法多了去了，有多少可能性，就有多少说法，不足为奇！
【在 y****n 的大作中提到】
: 呵呵呵呵，简单问你，圣经新约成形于何年？
| y****n
发帖数: 1397 | 6 Category 1: Jesus’ hallucinations/visions/voices. The perhaps ―grandest‖
and most frequently sited hallucination (or if not a hallucination, we must
believe a true event) is the reference to what is reported when Jesus is
baptized in the Jordan River by John the Baptist. Matt. 3:16-17
tells us, ―And Jesus, when he was baptized, went straightway out of the
water: and, lo, the heavens were opened unto him, and he saw the Spirit of
God descending like a dove, and lighted upon him: And, lo, a voice from
heaven saying, This is my beloved Son,in whom I am well pleased.
In Luke 22:43-44 Jesus thought he saw an angel which ―strengthened him.
However he was still in agony so he prayed so hard that ―sweat was as it
were great drops of blood falling down to the ground. In Matthew 4-11 we are
told that the devil appeared to Jesus and teleported him into the holy city
and setteth him on a pinnacle of the temple. It occurs to me that this
experience might have been a bit painful for Jesus, though from the biblical
report Jesus seems to
have suffered no ill effects from this experience. Later he was transported
to ―an exceedingly high mountain, but Jesus was not tempted to worship the
devil, we are told.
In John 12:27-33, when Jesus foretold his own death in Jerusalem, he
reportedly hear a voice from heaven which promised him that his name would
be glorified. Apparently others shared in this hallucination because John 12
:29 tells us, The people therefore that stood by, and heard it, said that it
thundered. Others said an angel spake to him.
In Mark 9:2-8 we are told that Peter and James witnessed Jesus being
transfigured before them. And his raiment became shining, exceedingly white
as snow. And there appeared unto them Elias, with Moses; and they were
talking with Jesus. Incidentally, Schweitzer argues that
this incident reported by some of Jesus‘ pathographers was a hallucination
of Peter‘s and James‘, so it is unfair to lay this hallucination on Jesus.
Numerous other events and voices
speaking to Jesus have been pointed out as being able to be explained only
as hallucinations.
It is interesting to note in passing that most fundamentalist Christians
accept the situations above as true, but refer to them as visions. Note that
it sounds farless crazy to speak of
someone perhaps in a state of great religious fervor as having a vision
rather than speaking of that same person as hallucinating. | y****n
发帖数: 1397 | 7 偶给你来个耶稣式的预言，neohorizon昨天吃饭了，你膜不膜拜偶？
【在 n********n 的大作中提到】
: 呵呵呵呵，简单问你，你要认为新约是编造的，那就没什么好说的了
: 或者有人若认为历史上耶稣不存在，你的转文就好无意义了。
: 说法多了去了，有多少可能性，就有多少说法，不足为奇！
| y****n
发帖数: 1397 | 8 Category 2: The cleansing of the temple. This incident refers to Jesus‘
emotional outburst when he comes into Jerusalem and enters the main Jewish
temple and overthrew the tables of the money-changers and the ―seats of
them that sold doves, and tossed them all out of the
temple. (Matt. 21:12-13.) The story is repeated in John 2: 14-16. In John‘s
version Jesus carried and apparently used a whip as mentioned in Category 4
below. This certainly does not seem like the behavior of an entirely
rational person. | y****n
发帖数: 1397 | 9 Category 3: Jesus’ cursing of a fig tree. Even though this category
includes only one incident, it has figured so prominently in all the prior
inquiries into Jesus‘ mental health that it is deserving of this special
mention. Interestingly this event is reported only a few verses after the
report of Jesus flip out at the temple. Apparently, still angry, Jesus got
hungry the next morning, and on his walk into the city with some buddies he
spotted a fig tree. Matthew 21:19
tells it this way: And when he saw a fig tree in the way, he came upon it,
and found nothing thereon, but leaves only, and said unto it, Let no fruit
grow on thee henceforward for ever. And presently the fig tree withered away
. Apologists have always said that this is just a parable to illustrate the
power of faith because in the next two verses he explains to his companions
that, Verily I say unto you, If ye have faith not only do this which is done
to the fig tree, but also if ye shall say unto this mountain, Be thou
removed and be thou cast into the sea, it shall be done. (Matt. 21:21.)
However, it should be pointed out that this explanation of the power of
faith has to be considered a bit crazy too, if it is meant literally. To
this date we still have no reports of any Christian whose faith is deep or
pure enough to have performed this bit of telekinesis. | e***e
发帖数: 3872 | 10 You might find Saramato's "The Gospel According to Jesus Christ" interesting
. :)
in
strong
【在 y****n 的大作中提到】
: . . . .
: Probably the most famous critic of Jesus of the past two hundred years was
: David Friedrich Strauss. In his first book on the life of Jesus, published
: in 1835, he opined that Jesus was simply a religious ―fanatic. However, in
: his second Life of Jesus, 1864, he considered Jesus‘ fanaticism, close to
: madness.(Schweitzer. P. 35.)
: Another early work on Jesus‘ mentality was Oskar Holtzmann, War Jesu
: Ekstatiker? , 1903. (Was Jesus Ecstatic?) Yes, he felt he was.―Ecstatic‖
: was kind of a nice way of saying that he felt Jesus was not in really strong
: contact with reality.
| | | n********n
发帖数: 8336 | 11 这也是“欲加之罪，何患无辞”。
仅举一例，
耶稣喜欢打比喻，诅咒无花果树，乃是有深意的，以树做比罢了。
because
,
most
【在 y****n 的大作中提到】
: In a personal communication (1996), Dr. A. J Mattill, Jr. listed 14
: categories within which most of the ―points of writers on Jesus‘ mental
: health could be categorized. Dr. Mattill‘s categories included Jesus‘ ―
: chronic vagabondage and his ―habitual retreat to solitude. I have omitted
: these and others of Dr. Mattill‘s categories both to save space and because
: it may be argued that some of these behaviors, although perhaps a bit odd,
: cannot in and of themselves be considered supportive of mental illness.
: Therefore, I shall consider only eight categories that seem to be those most
: frequently mentioned and those that are most closely associated with
: possible mental health problems. They are, in no particular order, as
| y****n
发帖数: 1397 | 12 Category 4: Jesus’ vituperative verbal explosions and calls for violence.
The most frequently quoted biblical passage in the vituperative words
category is Matthew, chapter 23. Nearly all 39 verses of Matthew 23 are
devoted to an ―upbraiding,before a general multitude, all the scribes and
Pharisees. He calls them hypocrites,blind guides, fools, whited sepulchres,
serpents,and a generation of vipers. One gets the idea pretty clearly that
he
doesn‘t like them.
In the area of calls for violence is the oft quoted Matt. 10:34-35. Think
not that I am come to send peace on earth. I am come not to send peace, but
a sword. For I am come to set man at
variance against his father, and the daughter against her mother, and the
daughter in law against her mother in law.Pretty much this same advocacy of
family strife is repeated in Luke 12:49-53 where he says, in part, uppose ye
that I am come to give peace on earth? I tell you, Nay; but rather division
. (vs. 51) Seems clear enough to me! At Luke 22: 36, Jesus, knowing that
trouble is brewing, tells his disciples, He that hath no sword, let him sell
his garment and buy one
In John‘s version of the cleansing of the temple Jesus was reported to have
made a scourge (whip) of small cords which he used to drive the merchants
and money-changers out of the temple (John 2:15)
In addition to frequent calls for his followers to smite this or that other
group of non-believers, Jesus apparently desires especially malevolent death
for his enemies when he says, But mine enemies, which should not that I
should reign over them, bring them hither, and slay them before me. (Luke 19
:27)
Lastly, Jesus seems never to tire of speaking about the horrific and
unending torments that nonbelievers and other wicked people will suffer in
the Hell. Some of the gospel references are as follows: Matt. 3:12; 5:22,29-
30; 8:12; 13:40-42, 49-50; 22:13, 25:41,46; Mark 9:43-44; Luke 3:17; 12:5;
13:27-28; 16:23-26. At Luke 16:19-25 Jesus tells us the parable of the rich
man who died unrepentant and a true believer beggar named Lazarus. Seems
they both died but the rich guy was sent to Hell. He pleads for just a tiny
bit of mercy to ease his unending torment. He
asks the Lord to, send Lazarus, that he may dip the tip of his finger in
water, and cool my tongue; for I am tormented in this flame. No way, as
Jesus tells the parable, for there is a great gulf which prevents such
passage. Then the rich man asks again if Lazarus could at least be sent to
his five brothers to warn them ―least they also come into this place of
torment.The rich man seems convinced that if one went unto them from the
dead, they will repent. The parable continues saying that even this small
act of kindness could not be allowed because his brothers had probably had
plenty of opportunities in the past to listen to Moses and the prophets but
no doubt didn‘t. Therefore, he says, If they hear not Moses and the
prophets neither will they be persuaded though one rose from the dead. (Luke
16:31)
Jesus‘ persistent habit of speaking approvingly of the unrelenting tortures
of Hell may not in itself indicate mental illness; however, it is an
attitude that can certainly be pointed to as not
particularly supportive of mental health. | y****n
发帖数: 1397 | 13 基们是愈加深意，何患无辞，真到无辞，无花果可以不是无花果了，呵呵。
【在 n********n 的大作中提到】
: 这也是“欲加之罪，何患无辞”。
: 仅举一例，
: 耶稣喜欢打比喻，诅咒无花果树，乃是有深意的，以树做比罢了。
:
: because
: ,
: most
| n********n
发帖数: 8336 | 14 作者分析耶稣在圣经中一些极个别的行为，而无视耶稣绝大部分的行为，显然是犯了以
偏概全的逻辑错误。这样分析下去，没有人不是有病的。
YUCHUN你应该分析一下自己，你没发作过？哈哈。 | y****n
发帖数: 1397 | 15 Thanks bud
interesting
【在 e***e 的大作中提到】
: You might find Saramato's "The Gospel According to Jesus Christ" interesting
: . :)
:
: in
: strong
| y****n
发帖数: 1397 | 16 春哥偶是凡人，可从没自称圣人或神，这么看偶简直是正常得很，哇哈哈。
【在 n********n 的大作中提到】
: 作者分析耶稣在圣经中一些极个别的行为，而无视耶稣绝大部分的行为，显然是犯了以
: 偏概全的逻辑错误。这样分析下去，没有人不是有病的。
: YUCHUN你应该分析一下自己，你没发作过？哈哈。
| y****n
发帖数: 1397 | 17 Category 5: Jesus’ relationship with his own family. Matthew 10, quoted
above shows pretty clearly what he thinks of family life. Verse 36 adds, ―
And a man‘s foes shall be they of his own household. When one of Jesus‘
disciples requested time off for his father‘s funeral, Jesus told him no
and rebuked him saying, Let the dead bury their dead. (Matt. 8:22) To his
own mother, Woman, what have I to do with thee? (John 2: 4) At Luke 14:26
Jesus is perfectly clear that we should hate our family members. He says, If
any man come to me, and hate not his father, and mother, and wife, and
children, and brethren, and sisters, yea, and his own life also, he cannot
be my disciple. At Luke 12:52-53 we read, For from henceforth there shall be
five in one house divided, three against two, and two against three. The
father shall be divided against the son, and the son against the father; ;
the mother against the daughter, and the daughter against the mother; the
mother-in-law against her daughter-in-law, and the daughter-in-law against
her mother-in-law.
Additionally, there are a number of passages in the Gospels which testify to
the idea that Jesus' own family simply did not ―believe him‖, or ―
believe in him. For example, Matt. 13:57-58 states that Jesus‘ brothers and
sisters were ―offended in him. Therefore, Jesus decided not to do many
mighty works there, because of their unbelief. The same story of his family
‘s disbelief in his own country is retold in Mark 6:3-6. His brother‘s
disbelief is restated at John 12:37,
and again at John 7:5, just in case you did not get it the first couple of
times around.
Finally, when Jesus is asked directly, Who is my mother? And who are my
brethren? he indicates, as all good cult leaders do, that his disciples were
now his family. (Matt. 12:48-50.) Well, so much for ―family values. | y****n
发帖数: 1397 | 18 Category 6: The belief of Jesus’ family and contemporaries that he was
insane or possessed. When Jesus asked a group of followers why some of them
didn‘t trust him and went about seeking to kill me? they answered, Thou
hast a devil. (John 7:20) Later they asked him again if he were, ―a
Samaritan, and hast a devil? Jesus answered, I have not a devil.(John 8:48-
49) Then again at John 10:20, And many of them said, He hath a devil, and is
mad; why hear ye him?
His own family even brought his sanity into question. Writer Gene Kashmar
details this incident well with references to original Greek word meanings.
Mr. Kashmar‘s words in this regard are worth the following lengthy quote:
He was thought to be insane by his own family and neighbors in ‗when
his friends heard of it, they went out to lay hold on him: for they said, He
is beside himself…And the scribes said, He hath Beelzebub…‘ (Mark 3:21-
22 –The Greek existemi translated beside himself, actually means insane and
witless), The Greek word ho para, translated friends, also means family. On
another occasion, the crowd claims ―…He hath a devil, and is mad… (John
10:20). The Greek word mainomai translated mad, also means manic, raving,
and insensate | y****n
发帖数: 1397 | 19 Category 7: Jesus’ exalted messianic self-consciousness.
It is clear in many places in the Bible that Jesus considered himself to be
the foretold Messiah and that he fully expected his majestic return on the
clouds of heaven. Ironically, in the earlier Gospels Jesus seems to want to
keep this a secret as in Mark 3: 12. And he straitly charged them that they
should not make him known. And, again, in Mark 9:9, he tells his followers
to ―Tell no man what they had seen, till the Son of man (referring to
himself) were risen from the dead.‖ And at Matt 12: 15-16 it is said, …a
great multitude followed him, and he healed them all; and charged them that
they should
not make him known. We don‘t know how big this multitude was, nor how many
of them were in need of being ―healed, but how likely do you think it would
be that every one of them would keep quiet about this event?
By contrast in the book of John Jesus constantly proclaims his messianic
dignity (John 6:29, 35, 38, 40, 47-47; 7:38; 8: 12; 11:25-26; 14:6, and 13-
14). Jesus‘s megalomania and delusion
that he is the ―chosen one who was sent by his father (God) to save his ―
chosen people seems to grow and grow. As A.J. Mittill Jr. comments in an
article in the book, The Book Your Church Doesn‘t Want You To Read, The
more trust one puts in the Fourth Gospel‘s portrait of Jesus the more
difficult it is to defend the sanity of Jesus. (p. 122). Even Albert
Schweitzer states that, Even the most casual reader of the Fourth Gospel
must have the impression that here Jesus‘
words are exclusively egocentric. The word ‗I‘ occurs six times as
often in the Gospel as in the Gospel of Matthew. The seven ‗I ams‘ of
Jesus are found only in the Fourth Gospel. And later,
―In the Synoptics we see Jesus absorbed in the great cause of the kingdom
of God, but in the Fourth Gospel he is engrossed in his own ego. (The
Psychic Health of Jesus, (9)
The reader might wonder at this point how Jesus apologist Dr. Schweitzer
gets aroundthis self-admitted stumbling block to declare Jesus sane. The
answer is simple. Dr. Schweitzer simply proclaims the Fourth Gospel ―
unhistoric. He states flatly that…the egocentric words placed in the mouth
of Jesus in the Fourth Gospel are not words of Jesus at all, but really the
christocentric confessions of the fourth evangelist. And as such they cannot
be used as pathographic matter for the diagnosis of paranoia.(10) sanity,
one simply dismisses as
unhistoric." Dr. Schweitzer does the same for much of the other Gospels as
well. He states, The Gospel of Luke agrees in the main with the Gospels of
Mark and Matthew. Wherever it goes beyond them it makes a doubtful
contribution, which moreover is without any great
significance for the criticism of Jesus and so can be left out of
consideration.(10) p. 46) (Emphasis added.) Say, what? Am I reading this
correctly? The parts of the holy word of God we don‘t agree with we can
simply ignore? Incidentally, Mr. Bundy in his book, The Pathology of Jesus
makes much the same arguments as does Dr. Schweitzer. | y****n
发帖数: 1397 | 20 Category 8: Jesus’ call for self-mutilation.
Matt. 19: 12 is the usual quotation for this bizarre approval supposedly
given by Jesus for men to castrate themselves ―for heaven‘s sake, if they
‘ve got the guts. The quote is, …and there be eunuchs, which have made
themselves eunuchs for the kingdom of heaven‘s sake. He that is able to
receive it, let him receive it." Church father Origen, as well as some of
the more recent believers involved in the Heaven‘s Gate cult apparently
took this verse literally.
The other call for self-mutilation is given in Matt. 5: 29-30. Jesus‘s
followers are encouraged to simply get rid of any body part that offends
them. If thy right eye offend thee, pluck it out, and cast it from thee. And
, If thy right hand offend thee, cut it off, and cast if from thee.
Apparently offending left eyes and hands might be saved from this fate.
Again, at Matt. 18:8 Jesus is quoted as saying, ―Wherefore if thy hand or
thy foot offend thee, cut them off, and cast them from thee: it is better
for thee to enter into life halt or maimed, rather
than, having two hands or two feet, to be cast into everlasting fire.‖ Does
this sound like a rational proposition to you?
In case there is any doubt about Jesus‘ call for self-mutilation, these
instructions for cutting off appendages and plucking out eyes are repeated
again at Mark 9:43-47. | | | y****n
发帖数: 1397 | 21 Conclusion:
As mentioned earlier, I will leave it to the reader to draw his/her own
conclusions regarding the mental health of the Biblical Jesus. However, in
this writer‘s opinion, as to the Jesus Christ as
reported to us in the ―Holy word of God one can only conjecture—even given
the general lack of education and the superstitious nature of the times
that he was at the very least a mentally disturbed religious fanatic. And,
if various biblical reports of visions can be interpreted as hallucinations,
and if the egomaniacal claims of missiaship reported to us in the Gospel of
John are taken literally, then no less a judgement than a serious psychosis
(madness) seems
appropriate.
On the other hand, if we allow, as Drs. Schweitzer and Bundy do, that great
sections of the Gospels are untrustworthy—―unhistoric‖ to use Dr.
Schweitzer‘s word—then, of course, no conclusions at all can be drawn.
Clearly, nothing can be vouchsafe if the entire matter of what
parts of the bible are authoritative and what parts are not is simply thrown
up into the air.
Certainly, a brief query of most any modern mental health professional will
suffice to assure one that it would be wise to be extremely suspicious of
the soundness of mind of anyone who appears to be short-tempered, has
auditory and visual hallucinations, and claims a special
connection to the supernatural. This eminently sensible piece of advice is
as sound today as it.
was some two thousand years ago. | y****n
发帖数: 1397 | | e***e
发帖数: 3872 | 23 welcome. btw, Sebag Montefiore is writing, so-called quasi-popular history,
very well.
【在 y****n 的大作中提到】
: Thanks bud
:
: interesting
| J*******g
发帖数: 8775 | 24 这一点都不奇怪。
CS Lewis 在他的书Mere Christianity中说过：
“Either this man was, and is, the Son of God: or else a madman or something
worse. ”
不过有说回来了，如果你相信圣经，那么就相信耶稣是神子，不然就干脆不要信。拿一
本这么厚的书，cherry pick一些来信，而否定其他，可以随意搞出很多结论。
in
strong
【在 y****n 的大作中提到】
: . . . .
: Probably the most famous critic of Jesus of the past two hundred years was
: David Friedrich Strauss. In his first book on the life of Jesus, published
: in 1835, he opined that Jesus was simply a religious ―fanatic. However, in
: his second Life of Jesus, 1864, he considered Jesus‘ fanaticism, close to
: madness.(Schweitzer. P. 35.)
: Another early work on Jesus‘ mentality was Oskar Holtzmann, War Jesu
: Ekstatiker? , 1903. (Was Jesus Ecstatic?) Yes, he felt he was.―Ecstatic‖
: was kind of a nice way of saying that he felt Jesus was not in really strong
: contact with reality.
| l*****a
发帖数: 38403 | 25 如果存在的话最多也就是个李大师那种的人罢了
given
hallucinations,
of
【在 y****n 的大作中提到】
: Conclusion:
: As mentioned earlier, I will leave it to the reader to draw his/her own
: conclusions regarding the mental health of the Biblical Jesus. However, in
: this writer‘s opinion, as to the Jesus Christ as
: reported to us in the ―Holy word of God one can only conjecture—even given
: the general lack of education and the superstitious nature of the times
: that he was at the very least a mentally disturbed religious fanatic. And,
: if various biblical reports of visions can be interpreted as hallucinations,
: and if the egomaniacal claims of missiaship reported to us in the Gospel of
: John are taken literally, then no less a judgement than a serious psychosis
| z********o
发帖数: 18304 | 26
哈哈哈！笑死人了。请说说都有那些“预言”？怎么“印证”了？
【在 n********n 的大作中提到】
: 这很容易反驳。
: 因为圣经所载的耶稣：
: 1.印证了旧经的预言
: 2.印证了对耶稣自己命运的预言
: 3.印证了对未来的预言
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