--- In [email protected], Vaj <[EMAIL PROTECTED]> wrote:
>
> On Feb 25, 2006, at 5:07 PM, feste37 wrote:
> 
> > I guessed that Vaj's scholarship was as thin as a
> > tart's negligee, but the question you ask below is a hypothetical.  
> > Nothing is known or will ever be known about the sexuality of Jesus 
> > of Nazareth.
> 
> If you had a question, you should ask.

Right:  "Vaj, isn't your scholarship as thin as a
tart's negligee?"

We had the answer to that without your assistance,
although you thoughtfully provide additional
evidence in your current post.

Since Vaj has carefully snipped both what he had
written and my response, I'll restore them here so
we can all see *why* he snipped them:

------
> > Well, no, I'm not "making it up". The "gospels" have been edited,
> > and the potentially homosexual parts were removed from Mark. We
> > know because we found an old copy before the church got it's
> > hands on it.

So much for Vaj's much-vaunted "scholarship."

We didn't "find an old copy."  What was found was a letter
attributed to Clement of Alexandria that quotes one short
passage that does not appear in canonical Mark...
------

In his current post, of course, Vaj omits any mention
of his extraordinary misstatement of what was actually
found, which was what I was correcting.

> Judy makes the false  
> assumption that these conclusions were mine
 
You mean, the "conclusion" that "we found an old copy
before the church got it's [sic] hands on it"?  That 
isn't anybody's "conclusion" but that of Vaj himself,
and of course it's completely incorrect.

, which is completely  
> incorrect--a good reason why you should ask if you have a question.

Feste didn't have a question.

Now, here's Vaj's attempt to pretend my argument was
about the purported homosexual implications of the
passage rather than his misstatement of the nature of
the find:
  
> The assertions and insight are actually from the late biblical  
> scholar and Nag Hammadi translator Morton Smith of Columbia  
> University regarding a letter and various known fragments.

In fact, Smith made no such "assertions."  He was
quite clear that his notions about homosexual activity
(as opposed to homosexuality per se) during the 
initiation were speculative:

[. . . F]rom the scattered indications in the canonical Gospels and the 
secret Gospel of Mark, we can put together a picture of Jesus' 
baptism, "the mystery of the kingdom of God." It was a water baptism 
administered by Jesus to chosen disciples, singly and by night. The 
costume, for the disciple, was a linen cloth worn over the naked body. 
This cloth was probably removed for the baptism proper, the immersion 
in water, which was now reduced to a preparatory purification. After 
that, by unknown ceremonies, the disciple was possessed by Jesus' 
spirit and so united with Jesus. One with him, he participated by 
hallucination in Jesus' ascent into the heavens, he entered the kingdom 
of God, and was thereby set free from the laws ordained for and in the 
lower world. Freedom from the law may have resulted in completion of 
the spiritual union by physical union. This certainly occurred in many 
forms of gnostic Christianity; how early it began there is no telling.[

Nor was this the primary thrust of Smith's thesis.

It's an interesting notion, and Smith could well be
correct, but there's no actual evidence for it, nor
is there any sort of scholarly consensus about it.

In any case, as I noted above, what Smith proposes is
not that Jesus was a homosexual but that his initiations
may have involved homoerotic activity, two very 
different things which may or may not go together.

Bottom line, Vaj has misrepresented the situation
from top to bottom, whether through ignorance or in
an attempt to mislead and deceive.

I personally would be thrilled to find that Jesus was
in fact gay because of what it would do for the cause
of gays generally (and because it might help some
fundies develop a more reasonable approach to their
religion).  But "The Secret Gospel of Mark" does not
give us any reason to believe he was.






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