If the Father sent His Son in the likeness of sinful flesh, Romans 8:3 it must not therefore be said that the flesh which He seemed to have was but a phantom. In this way the marcionite appeal to Rom 8:23 is neutralized: But "Luke"'s Good Thief proves precisely the contrary: Jesus disappeared with the Good Thief just during that day.Ģ) Joseph of Arimathea who proved that Jesus didn't ascend to heaven rapidly just on the cross, but he descended in the tomb of a Jew. If Jesus disappeared on the cross, then the two robbers would be disturbing witnesses of the his not-disappearance.
Someone argued that the Good Thief episode was introduced not for pro-Roman and anti-Zealot adulation (really, I am going to think that Brandon & company have done a lot of damage to the research with their blind literalism) but for embarrassment about the marcionite Christ, who "rose" (really, he ascended to heaven) on the cross itself.Īgainst the marcionite Christ who disappeared on the cross itself, the Judaizers ("Mark") introduced:ġ) the two robbers who proved, by their simple presence, that Jesus shared in substantial terms the "flesh of sin", only, without the "sin". But this man has done nothing wrong.”Ĥ2 Then he said, “Jesus, remember me when you come into your kingdom.”Ĥ3 Jesus answered him, “Truly I tell you, today you will be with me in paradise.” “Don’t you fear God,” he said, “since you are under the same sentence? 41 We are punished justly, for we are getting what our deeds deserve. So we see demons being equated to Romans.ģ9 One of the criminals who hung there hurled insults at him: “Aren’t you the Messiah? Save yourself and us!”Ĥ0 But the other criminal rebuked him. gMark's story about the man with the demons (which get put into pigs) is an allegory about actual Roman soldiers. When Paul and the AoI refer to the "demons" crucifying Jesus, Paul and the AoI author mean "Jews" and/or "Romans", with Herod or Pilate being the "god of that world". Also, gMark equates 'demons' with Roman soldiers in the 'Legion' story. Let's assume that they have an allegorical meaning.Īccording to Dr Carrier (page 560 of OHJ), gMark 'euhemerizes' the demons to becoming Jesus' earthly enemies. For argument's sake, lets assume that Paul and the AoI mean "demons" in those passages.
And as such, they can't allegorize but themselves.Īgain, let me use your own methods to interpret the passages.
And the god of that world will stretch forth his hand against the Son, and they will crucify Him on a tree, and will slay Him not knowing who He is.īut clearly this is an ad hoc interpretation.
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