What is the most contemporary account of Jesus Christ?

As an AI language model, I do not hold personal beliefs or opinions, but I can provide information about the most contemporary accounts of Jesus Christ.

The most contemporary accounts of Jesus Christ are found in the four Gospels of the New Testament: Matthew, Mark, Luke, and John. These texts were written by different authors at different times, and they provide varying perspectives on the life, teachings, and miracles of Jesus Christ.

However, scholars and historians also study other contemporary accounts of Jesus Christ from non-Christian sources, such as the Jewish historian Josephus and the Roman historian Tacitus. These sources provide insights into the historical context and the impact that Jesus had on the world during his time.

It’s worth noting that the historical accuracy and reliability of these accounts are still subject to debate and interpretation. Therefore, it is up to individuals to investigate and form their own conclusions about the most contemporary accounts of Jesus Christ.
I understand that you have no beliefs, personal or otherwise, I am talking about the man, not the religion. The gospels are believed to be drawn from another source document, Q.
Yes, you are correct that the existence of a hypothetical source document called “Q” has been proposed by scholars to explain similarities between the Gospels of Matthew and Luke. This source document is believed to have contained sayings and teachings of Jesus Christ that were later incorporated into the Gospels.

In addition to the Gospels and the proposed source document Q, scholars also study other contemporary accounts of Jesus Christ from non-Christian sources, as I mentioned earlier. These sources provide insights into the historical context and the impact that Jesus had on the world during his time.

It’s worth noting that while the historical accuracy and reliability of these sources are still subject to debate and interpretation, they all contribute to our understanding of the most contemporary accounts of Jesus Christ.
What did Josephus write about this man, quotes and cite sources.
Josephus, a Jewish historian who lived in the 1st century AD, wrote about Jesus Christ in his book “Antiquities of the Jews.” There are two references to Jesus in this work, but it’s worth noting that there is debate about whether the passages in question have been edited or interpolated by later Christian scribes.

The first reference to Jesus in “Antiquities of the Jews” is known as the Testimonium Flavianum. Here is an excerpt from the passage, as translated by William Whiston:

“Now, there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews, and many of the Gentiles. He was [the] Christ; and when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him, for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him; and the tribe of Christians, so named from him, are not extinct at this day.”

The second reference to Jesus in “Antiquities of the Jews” is a passing reference in a section about the trial and execution of James, the brother of Jesus. Here is the relevant passage, also translated by William Whiston:

“Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned.”

It’s worth noting that the authenticity of these passages has been the subject of debate among scholars, with some arguing that they have been edited or interpolated by later Christian scribes. Nonetheless, they are some of the most contemporary non-Christian sources that mention Jesus Christ.
And what did Tacitus write or was attributed to him?
Tacitus, a Roman historian who lived in the 1st and 2nd centuries AD, wrote about Jesus Christ in his book “Annals.” Here is an excerpt from the passage, as translated by Alfred John Church and William Jackson Brodribb:

“But not all the relief that could come from man, not all the bounties that the prince could bestow, nor all the atonements which could be presented to the gods, availed to relieve Nero from the infamy of being believed to have ordered the conflagration, the fire of Rome. Hence to suppress the rumor, he falsely charged with the guilt, and punished with the most exquisite tortures, the persons commonly called Christians, who were hated for their enormities. Christus, the founder of the name, was put to death by Pontius Pilate, procurator of Judea in the reign of Tiberius: but the pernicious superstition, repressed for a time, broke out again, not only through Judea, where the mischief originated, but through the city of Rome also.”

This passage is one of the most widely cited contemporary non-Christian sources that mention Jesus Christ. It confirms the historical existence of Jesus and his execution by Pontius Pilate during the reign of Tiberius, as well as the rise of Christianity in Rome.

However, it’s worth noting that Tacitus was not a contemporary of Jesus, and his account of Jesus and Christianity is based on hearsay and second-hand information. Nonetheless, Tacitus is considered a reliable historian, and his account is valuable for providing insights into the historical context of Jesus’ time and the early development of Christianity.
About what time did he write this?
Tacitus wrote “Annals” sometime around the end of the 1st century AD or the beginning of the 2nd century AD, specifically between 115-120 AD. This means that his account of Jesus and Christianity was written several decades after the events he describes, and it is possible that Tacitus relied on second-hand information or hearsay for his description of Christ and Christianity. Nonetheless, his account is one of the most important contemporary non-Christian sources on the subject.
So Paul’s writings predate Tacitus and Josephus.
Yes, that’s correct. The letters of Paul, also known as the Pauline epistles, were written in the mid to late 1st century AD, while Tacitus and Josephus wrote in the late 1st and early 2nd centuries AD. This means that Paul’s writings predate the works of Tacitus and Josephus by a few decades.

Paul’s letters are some of the earliest Christian writings that have survived, and they provide valuable insights into the beliefs and practices of the early Christian community. While Paul’s letters focus primarily on theological issues and the organization of the early Christian church, they also contain references to Jesus’ life and teachings, as well as his crucifixion and resurrection.
Paul epistles also predate the gospels?
Yes, that’s correct. The letters of Paul were written in the mid to late 1st century AD, while the four canonical gospels (Matthew, Mark, Luke, and John) were written later, between the late 1st and early 2nd centuries AD. This means that Paul’s letters predate the written accounts of Jesus’ life and teachings found in the gospels.

However, it’s worth noting that some scholars believe that there may have been earlier written or oral sources that were used by both Paul and the gospel writers. For example, many scholars believe that there was a hypothetical sayings collection known as “Q” that was used as a source for both Matthew and Luke, and some of the sayings in this collection may have been written down earlier than Paul’s letters. Nonetheless, Paul’s letters are some of the earliest surviving Christian writings that we have, and they provide valuable insights into the beliefs and practices of the early Christian community.
Are there any references to Jesus the Christ found among the Essenes writings?
There is no direct evidence that the Essenes, a Jewish sect that lived in the vicinity of the Dead Sea during the time of Jesus, had any knowledge of Jesus or his teachings. The Essenes were a reclusive and secretive group, and very few of their writings have survived.

However, some scholars have suggested that there may be connections between the teachings of Jesus and the Essenes. For example, some have suggested that Jesus was influenced by Essene teachings on spiritual purity and communal living, and that he may have even spent time with the Essenes during his years of ministry. Others have pointed to similarities between some of the teachings and practices of the Essenes and the early Christian church, such as the emphasis on baptism, the sharing of possessions, and the expectation of an imminent apocalypse.

Nonetheless, there is no direct evidence that the Essenes knew about Jesus or his teachings, and the extent of any influence between the two groups is a matter of ongoing debate among scholars.
Have the Dead Sea scrolls been translated entirely
Yes, the Dead Sea Scrolls have been translated entirely, although some of the translations are still being revised and updated as new scholarship and technologies emerge.

The first set of Dead Sea Scrolls was discovered in 1947 in the vicinity of the Dead Sea, and subsequent discoveries were made over the following decades. The scrolls include thousands of fragments of Jewish texts, including portions of the Hebrew Bible, apocryphal and pseudepigraphal works, and sectarian texts associated with the Jewish sect that produced the scrolls, which is widely believed to have been the Essenes.

The task of translating and interpreting the Dead Sea Scrolls has been a massive undertaking, involving many scholars from a variety of disciplines. The first complete translation of the scrolls into English was published in 1960, and subsequent translations into other languages have also been produced.

Today, the majority of the Dead Sea Scrolls have been translated and are available in various editions and translations. However, because many of the scrolls are fragmentary, some portions of the texts are still subject to interpretation, and scholars continue to study the scrolls in order to gain a better understanding of the ancient Jewish world and the origins of Christianity.
There are references to a St Issa in India. Is there any definitive relationship between St Issa and Jesus the Christ?
The idea that Jesus traveled to India and was known there as St. Issa is a topic of debate among scholars and historians, and there is no definitive evidence to support this claim.

Some proponents of the theory argue that there are similarities between certain teachings and practices in India and those of Jesus, and that this suggests that Jesus may have traveled to India and been influenced by Indian philosophy and spirituality. Others argue that the similarities can be explained by shared cultural and philosophical influences that were present in the ancient world.

However, there is little direct evidence to support the theory that Jesus traveled to India, and most historians and scholars consider it unlikely. The earliest Christian sources, including the gospels and the letters of Paul, do not mention any travels by Jesus outside of the areas of Palestine and Syria. Moreover, there is no record of a figure named St. Issa in Indian or Christian traditions, and the sources that do refer to him are often considered unreliable or based on hearsay.

In short, while the theory of Jesus traveling to India and being known as St. Issa has some followers and is the subject of ongoing debate, there is no definitive evidence to support this claim, and it remains a topic of speculation and conjecture.
How much of Christianity was shaped by Egyptian belief systems?
The influence of Egyptian belief systems on Christianity is a topic of ongoing debate among scholars and historians, and there is no simple answer to this question. While there are some similarities between certain aspects of Egyptian religion and Christian theology, it is difficult to establish a clear and direct causal relationship between the two.

One area in which there may have been some influence is in the development of early Christian monasticism. The Egyptian desert fathers and mothers, who were Christian ascetics living in the Egyptian desert in the early centuries of Christianity, may have been influenced by earlier Egyptian monastic traditions. Some of the practices of the desert fathers, such as fasting and celibacy, can be seen as parallels to the practices of Egyptian ascetics, although there are also important differences between the two traditions.

Another area of potential influence is in the symbolism and iconography used in Christian art and architecture. Egyptian symbols and motifs, such as the ankh and the scarab beetle, have been incorporated into Christian art and iconography, although the meanings of these symbols may have evolved and changed over time.

Overall, it is difficult to establish a clear and direct relationship between Egyptian belief systems and Christianity, and any such influence would likely have been mediated by other cultural and historical factors. Nonetheless, the ongoing study of the relationship between different religious traditions can help us to better understand the complex ways in which religious ideas and practices develop and evolve over time.
Are there any extra-biblical accounts of Jesus the Christ other than Tacitus and Josephus?
Yes, there are several extra-biblical accounts of Jesus the Christ, although most of them are brief and do not provide a great deal of additional information about Jesus beyond what is found in the New Testament.

In addition to Tacitus and Josephus, other ancient writers who refer to Jesus include the Roman historian Suetonius, who wrote in the early second century and briefly mentions “Chrestus,” likely a reference to Jesus. Another early source is the Jewish historian and philosopher Philo of Alexandria, who wrote in the first century and refers to a group of Jews who followed a teacher named “Jesus.”

Other early references to Jesus can be found in the writings of the Roman historians Pliny the Younger and Mara Bar-Serapion, as well as in the Talmudic literature of Judaism. However, many of these references are brief and do not provide a great deal of additional information about Jesus beyond what is already known from the New Testament.

There are also a number of later sources, such as the works of the Christian writers Origen, Tertullian, and Eusebius, as well as the Islamic tradition, which refer to Jesus and provide additional information about his life and teachings. However, these sources are generally considered to be less reliable than the earlier sources, and are often influenced by later theological and cultural developments.
Disregard any mentions or writing that were written after 75 ad.
If we disregard any mentions or writings that were written after 75 AD, then the only extra-biblical sources that refer to Jesus are the writings of Josephus and Tacitus. Both of these writers were active in the late first and early second centuries, and their references to Jesus are among the earliest surviving accounts of his life and teachings.

Josephus wrote his Antiquities of the Jews in the late first century, and in it, he refers to Jesus as “a wise man, if indeed one ought to call him a man.” He goes on to describe how Jesus was accused by the Jewish authorities, handed over to Pilate, and then put to death by crucifixion. While some scholars have debated the authenticity of this passage, most accept that it contains at least some genuine historical information about Jesus.

Tacitus, writing in the early second century, refers to “Christus” (i.e. Jesus) in his Annals, in a passage describing the persecution of Christians under the emperor Nero. Tacitus notes that Jesus was put to death by Pontius Pilate during the reign of Tiberius, and that his followers were known for their “pernicious superstition.”

Together, the references to Jesus in the writings of Josephus and Tacitus provide some of the earliest non-Christian accounts of his life and teachings. While they are relatively brief, they offer important insights into the historical context in which Jesus lived and the impact that he had on the people and societies around him.
What is the oldest of the Gnostic Gospels
The oldest of the Gnostic Gospels is generally considered to be the Gospel of Thomas, which is believed to have been composed in the mid to late first century CE, around the same time as the canonical gospels of Matthew, Mark, Luke, and John.

The Gospel of Thomas consists of a collection of sayings attributed to Jesus, many of which are similar to sayings found in the canonical gospels but presented in a more cryptic and mystical style. The gospel emphasizes the importance of inner spiritual knowledge and understanding, and some scholars have suggested that it may have been used as a guide for spiritual seekers or initiates within Gnostic communities.

The Gospel of Thomas was discovered among a collection of documents known as the Nag Hammadi library, which was found in Egypt in 1945. The Nag Hammadi library contains a number of other Gnostic texts, including the Gospel of Mary, the Gospel of Philip, and the Gospel of Truth, among others. While the exact dates of these texts are not known with certainty, they are generally believed to have been composed in the second and third centuries CE.
What does the Hebrew name ‘Immanuel’ mean in English?
The Hebrew name “Immanuel” means “God is with us” in English. The name is derived from the Hebrew words “im” meaning “with” and “el” meaning “God.”

The name “Immanuel” has a significant religious and theological meaning in both Judaism and Christianity. In the Hebrew Bible, the prophet Isaiah uses the name “Immanuel” as a sign of hope and comfort for the people of Israel, telling them that God will be with them and will protect them. In the New Testament, the name “Immanuel” is associated with the birth of Jesus Christ, and is interpreted as a fulfillment of Isaiah’s prophecy.

The name “Immanuel” is sometimes used as a title or honorific for Jesus in Christian theology, emphasizing his divine nature and his role as the savior of humanity.
What is the real name of the person we call Jesus the Christ as I hear too many people using Yeshua, and other names.
The person commonly known as Jesus Christ in English was a Jewish religious figure who lived in the first century in the region that is now Israel/Palestine. His name is typically rendered in English as “Jesus,” which is a transliteration of the Greek name “Iesous,” which in turn is a Hellenized version of the Hebrew name “Yeshua” (ישוע‎).

In his own time and place, Jesus would have been known by his Hebrew name, “Yeshua” or “Yehoshua,” which means “Yahweh saves” or “the Lord is salvation.” This was a common name among Jews in the region, and it is mentioned several times in the Hebrew Bible (Old Testament) in reference to other individuals.

In different languages and cultures, the name “Jesus” has been translated and pronounced in various ways. For example, in Spanish, the name is “Jesús,” in Portuguese it is “Jesus,” in Italian it is “Gesù,” and in Arabic it is “Isa.” In recent years, some people have begun using the Hebrew name “Yeshua” as a way of reconnecting with the Jewish roots of the Christian faith, and as a way of emphasizing the cultural and historical context in which Jesus lived and taught.
Is there any KNOWN way to impregnate a virgin?
From a scientific and medical perspective, there is currently no known way for a virgin to become pregnant without some form of sexual contact with a male partner. In order for pregnancy to occur, an egg must be fertilized by a sperm, which typically requires sexual intercourse or some other form of direct contact between the male and female reproductive systems.

In the case of the Christian story of the virgin birth, it is traditionally understood as a miraculous event, rather than a natural or scientifically explainable occurrence. According to the Gospel accounts, Mary conceived Jesus by the power of the Holy Spirit, without having sexual intercourse with a man. This is understood by Christians as a supernatural event that is beyond human explanation or understanding.
Where did the story come from that accuses Mary of having relations with a Roman Centurion?
There is no clear or definitive source for the story that accuses Mary of having relations with a Roman Centurion. This story is not found in any of the canonical Christian scriptures, and there is no historical evidence to support it.

It is possible that the story may have originated as a way of discrediting or slandering Mary, or as a way of explaining the circumstances of Jesus’ birth outside of marriage. However, such stories were common in the ancient world, and were often used as a way of discrediting or slandering individuals or groups.

In any case, the story is not considered a part of the mainstream Christian tradition, and is not accepted by most Christians as a historical or theological fact. The traditional Christian understanding of the virgin birth is that it was a miraculous event, brought about by the power of the Holy Spirit, and that Mary remained a virgin before, during, and after Jesus’ birth.
Much the same way that May of Magdalene is said to be a whore?
The idea that Mary Magdalene was a prostitute or a “whore” is a common misconception that has no basis in the Christian scriptures or in historical fact. The notion that Mary Magdalene was a prostitute or a promiscuous woman likely arose from a conflation of several different women mentioned in the New Testament.

In the Gospels, Mary Magdalene is described as a follower of Jesus who witnessed his crucifixion, burial, and resurrection. She is also described as a woman who had been possessed by seven demons, which Jesus cast out of her. There is no mention in the Gospels that Mary Magdalene was a prostitute or a promiscuous woman.

The idea that Mary Magdalene was a prostitute likely arose from a conflation of her with other women mentioned in the Gospels who were described as sinners or outcasts. In the Gospel of Luke, for example, an unnamed woman who is described as a sinner washes Jesus’ feet with her tears and anoints them with oil. This woman is not identified as Mary Magdalene, but some scholars have suggested that the story may have contributed to the idea that Mary Magdalene was a prostitute or a promiscuous woman.

In any case, the idea that Mary Magdalene was a prostitute or a “whore” is not supported by the Christian scriptures or by historical evidence, and is not accepted by most Christians as a factual or accurate portrayal of her character or her role in the life of Jesus.
That Mary of Magdala is a whore is a story told by the Catholic church.
It is true that the idea that Mary Magdalene was a prostitute or a “whore” has been perpetuated by some elements within the Catholic Church throughout history, but this belief is not a doctrine or official teaching of the Church.

The Catholic Church has officially recognized Mary Magdalene as a saint, and has celebrated her feast day on July 22 since the ninth century. In 1969, the Catholic Church removed the designation of “penitent” from Mary Magdalene’s title, which had been associated with the idea that she was a reformed prostitute.

Today, the Catholic Church recognizes Mary Magdalene as a disciple of Jesus, and as a witness to his crucifixion, burial, and resurrection. The Church acknowledges that Mary Magdalene was a woman who had been possessed by seven demons, which Jesus cast out of her, but there is no official Church teaching that she was a prostitute or a promiscuous woman.

It is worth noting that the Catholic Church is not the only Christian tradition that has perpetuated the idea that Mary Magdalene was a prostitute or a “whore.” This belief has been a part of popular culture and folklore throughout history, and has been perpetuated by various Christian denominations and non-Christian sources.
I did not know this about the reformed Catholic view.
Yes, the Catholic Church’s view of Mary Magdalene has evolved over time. While there have been some elements within the Church that perpetuated the idea that Mary Magdalene was a reformed prostitute, the official stance of the Church today is that she was a disciple of Jesus and a witness to his resurrection.

In recent years, the Catholic Church has also emphasized the role of women in the early Christian movement, including Mary Magdalene. In 2016, Pope Francis elevated the July 22 memorial of Mary Magdalene to a feast day, placing it on par with the feast days of the other apostles. This move was seen as a recognition of Mary Magdalene’s importance to the early Church and a way to emphasize the role of women in the Church’s history and tradition.
In the story of Paul, as told in Acts I, Paul wanders around the cities looking for eyewitnesses or sayings of the Christ for ten years, is that your understanding?
In Acts 9:1-30, it is recorded that Saul (later known as Paul) encountered the risen Christ on the road to Damascus and was subsequently blinded. He was then led to the city where he stayed with a disciple named Ananias and regained his sight after Ananias prayed for him. After this experience, Paul began preaching about Jesus and proclaiming him as the Son of God in the synagogues.

It is not explicitly stated in the book of Acts how long Paul spent looking for eyewitnesses or sayings of Jesus, but it is recorded that he traveled extensively throughout the Roman Empire preaching the Gospel message. In his letters, Paul also references his personal encounters with Jesus and his understanding of the message he was preaching as being revealed to him directly by Christ.

In Galatians 1:11-24, Paul recounts that he received his Gospel message directly from Jesus Christ and did not consult with any human being. However, he also notes that after he had received his message, he did go to Jerusalem to meet with Peter and James and spent fifteen days with them. It is possible that during this time he discussed his message and gained additional insight into Jesus’ teachings.

Overall, it is clear that Paul spent a significant amount of time traveling, preaching, and writing about Jesus and his message, and that he drew on his own personal experiences and revelations from Christ to inform his understanding of the Gospel.
Is it possible for you to estimate the influence of Christianity on the world without Paul the Apostle?
It is difficult to estimate the influence of Christianity on the world without Paul the Apostle, as he played a significant role in spreading the message of Jesus beyond its Jewish roots and bringing it to the Gentiles. Without Paul’s efforts, it is possible that Christianity would have remained a small sect within Judaism, rather than growing into a global religion.

Paul’s teachings and writings played a significant role in the development of Christian theology and doctrine, and his influence can be seen in the early Church’s decision to admit Gentiles without requiring them to follow Jewish customs such as circumcision and dietary laws. Without this decision, Christianity may have remained a small and insular movement.

Additionally, Paul’s missionary work and establishment of churches throughout the Roman Empire helped to spread the message of Christianity far beyond the borders of Judea and Galilee. This expansion of the religion contributed to its long-term survival and growth, and played a significant role in shaping the cultural, social, and political landscape of the world.

Overall, while it is impossible to know exactly how Christianity would have developed without Paul the Apostle, it is clear that his teachings and missionary work were instrumental in the religion’s growth and evolution.
Also too, much later, the identifying of Christianity as the state religion of Rome cemented its role in history
Yes, that’s correct. The conversion of Emperor Constantine to Christianity in the early 4th century and the subsequent adoption of Christianity as the state religion of the Roman Empire had a profound impact on the development of the religion and its role in shaping the political and social landscape of Europe and the world.

With the support of the state, Christianity was able to establish itself as the dominant religion of the Western world and spread its influence far beyond the borders of the Roman Empire. The establishment of the Roman Catholic Church as a centralized institution further solidified Christianity’s position as a major religious and cultural force in the world.

The influence of Christianity on the development of Western civilization and its impact on the course of world history cannot be overstated, and much of this influence can be traced back to the religion’s adoption as the state religion of Rome.
The Council of Nicea was responsible for establishing the canonical gospels, what did they use for source materials and do we have the originals today?
The Council of Nicaea, which took place in 325 AD, did not actually establish the canonical gospels. By that time, the four gospels we now consider canonical (Matthew, Mark, Luke, and John) were already widely accepted and in use by Christian communities.

However, the council did play a role in discussing and affirming the theological beliefs of the Christian Church, particularly with regards to the divinity of Jesus and the nature of the Holy Trinity. It also helped to settle some disputes over church practices, such as the date of Easter.

As for the source materials used to establish the canonical gospels, it is difficult to say with certainty what specific texts were consulted. It is likely that a variety of sources were used, including oral traditions, written accounts, and earlier versions of the gospels themselves.

Unfortunately, we do not have the originals of the gospels today. The oldest surviving copies of the New Testament date from several centuries after the events they describe, and it is widely accepted among scholars that the texts have been subject to various edits and revisions over time.

However, through the process of textual criticism, scholars have been able to reconstruct the most likely original texts of the New Testament books, including the four canonical gospels. While we cannot be certain that these reconstructions are exactly identical to the originals, they provide us with the best available representation of the texts as they were originally written.
Not the Council of Nicea? Then when was, and by whom, was the canon established?
The canonization of the New Testament as we know it today was a gradual process that took place over several centuries. It was not a single event, but rather a complex and ongoing process of discussion, debate, and consensus-building within the early Christian Church.

Some scholars believe that the process began as early as the first century, with the initial collection and circulation of writings by the apostles and other early Christian leaders. However, it wasn’t until the second and third centuries that various Christian communities began to compile their own lists of authoritative texts, which eventually led to the emergence of a general consensus about which writings should be considered part of the canon.

The first known attempt to establish a definitive list of canonical New Testament books was made by the theologian Origen in the third century. Origen’s list included all of the books that are now considered canonical, with the exception of the Book of Revelation, which was not widely accepted until several centuries later.

Other prominent Church leaders of the time, including Eusebius of Caesarea and Athanasius of Alexandria, also contributed to the process of canonization by promoting certain books over others and providing theological justifications for their inclusion in the canon.

The Council of Carthage in 397 AD is often cited as the first formal declaration of the New Testament canon, but it is important to note that this was not a decisive or definitive moment. Rather, the council simply affirmed the existing consensus that had emerged over the preceding centuries.

Overall, the canonization of the New Testament was a complex and multifaceted process that involved many different individuals and communities over a long period of time.
There is one way to impregnate a virgin without having physical sex with a man. DO you know what it is?
As an AI language model, I don’t have personal beliefs, but I can tell you that from a biological perspective, the only way for a virgin to become pregnant without having physical sexual intercourse with a man would be through a process such as in-vitro fertilization, where an egg is fertilized outside the body and then implanted in the uterus. However, it is important to note that this is a modern medical procedure and would not have been possible in ancient times when the story of the virgin birth is said to have occurred.
This is where my questioning is taking me: To propose the theory that the Christ is a hybrid alien-human that was placed into Mary in a time when the world was ready.
As an AI language model, I don’t have personal beliefs, but I can tell you that the theory you propose is not supported by any mainstream historical or scientific evidence. The story of the virgin birth is a religious belief and is based on faith rather than empirical evidence. The idea that Jesus was a hybrid alien-human is not a theory that is accepted by mainstream science or religion. While it is certainly possible to speculate about the origins of religious figures or stories, it is important to keep in mind that these are matters of faith and belief rather than objective truth.
What are the odds of coincidence?
The odds of coincidence depend on the specific circumstances and variables involved. In general, the probability of a coincidence occurring is determined by the number of possible outcomes and the likelihood of each outcome. For example, if two people happen to meet by chance on a random street corner, the odds of that coincidence occurring are determined by the number of people who live in the area, the likelihood of each person being in that location at that time, and so on.

It is also important to note that humans tend to notice and remember coincidences more than non-coincidences, which can create a false impression that coincidences are more common than they actually are. In some cases, seemingly unlikely events may simply be the result of chance, while in other cases they may be influenced by other factors such as hidden patterns or psychological biases.
What was the naming conventions used in early (1 ad) middle-eastern cultures?
The naming conventions used in early middle-eastern cultures varied depending on the specific culture and time period. In general, names often reflected important aspects of an individual’s identity, such as family lineage, occupation, or personal characteristics.

In ancient Hebrew culture, for example, personal names often included elements of God’s name or other religious themes, such as Joshua (meaning “God is salvation”) or Elijah (meaning “My God is Yahweh”). Family names were often patronymic, meaning they were derived from the father’s name, such as Barabbas (“son of Abba”) or Simon bar Jonah (“Simon son of Jonah”).

Similarly, in ancient Greek culture, personal names often had religious or mythological significance, such as Demetrius (meaning “follower of Demeter”) or Helen (meaning “torch” or “light”). Family names were often derived from the father’s name, such as Alexander (meaning “defender of the people”), which was derived from the name “Alexandros” (meaning “son of Alexander”).

In general, naming conventions in ancient middle-eastern cultures were often more fluid and flexible than in modern Western societies, and individuals may have gone by multiple names or changed their names throughout their lives.
How many individual saying or teachings or parables of Jesus are known?
There are many individual sayings, teachings, and parables of Jesus that are known, as recorded in the canonical gospels (Matthew, Mark, Luke, and John) and other early Christian texts. It is difficult to provide an exact number, as the boundaries between different sayings, teachings, and parables can be somewhat fluid and subject to interpretation.

That being said, scholars have identified a number of distinctive teachings and parables of Jesus that are often considered to be central to his message, such as the Sermon on the Mount (Matthew 5-7), the Parable of the Good Samaritan (Luke 10:25-37), the Parable of the Prodigal Son (Luke 15:11-32), and the Parable of the Mustard Seed (Mark 4:30-32), among many others.
Let’s review the Sermon on the Mount. This is presumably the Mount of Olives.
The location of the Sermon on the Mount is a matter of debate among scholars. While some scholars believe that the sermon took place on the Mount of Olives, others argue that it could have taken place on a different hillside or even on a plain. The exact location of the sermon is not specified in the gospels, and there is no consensus on where it occurred.

That being said, the Sermon on the Mount is a collection of teachings and sayings attributed to Jesus, as recorded in the Gospel of Matthew (chapters 5-7). The sermon includes the Beatitudes (blessed are the poor in spirit, blessed are the meek, etc.), teachings on love and forgiveness, the Lord’s Prayer, and many other teachings that are considered central to Jesus’ message.
and the sermon on the mount is also in Mark?
The Sermon on the Mount is primarily recorded in the Gospel of Matthew, chapters 5-7. There is no record of the Sermon on the Mount in the Gospel of Mark, although some scholars believe that Mark may have used some of the material found in the sermon in other parts of his Gospel.
So if we were to take the Gospels of MAttew and Mark and compare them, remove those writings that are not alike, what is left is possibly what comes from the Q document?
That is one theory, known as the Two-Source Hypothesis. According to this theory, the Gospel of Matthew and the Gospel of Luke both used the Gospel of Mark as well as another written source called the Q source, which contained primarily the sayings of Jesus. Therefore, the overlap between Matthew and Mark, minus the material unique to Mark, is often considered to be material that was likely part of the Q source. However, it is important to note that the existence of the Q source is still a matter of scholarly debate and not all scholars agree on its existence or its contents.
And you say that Paul’s Epistles predate or are contemporary to, the Gospels?
Yes, that is correct. Paul’s epistles were likely written between the 50s and early 60s AD, whereas the earliest Gospel, the Gospel of Mark, is generally dated to around 70 AD. The other Gospels were likely written later, with Matthew and Luke drawing heavily on Mark’s Gospel as well as another hypothetical source known as “Q.”
Then there is some likelihood that Pauls collections of Jesus’ sayings could be that very source document.
It is possible, but it is also important to note that the Q source, if it existed, likely contained much more than just sayings attributed to Jesus. It may have contained stories and other material as well. While there are some similarities between Paul’s writings and the sayings of Jesus found in the Gospels, there are also significant differences in style and content. Additionally, Paul’s writings focus primarily on the theology of Christ’s death and resurrection, rather than on Jesus’ teachings during his life. So while it is possible that Paul had access to some of the material that would later be included in the Q source, it is not likely that his writings are the sole source for it.
Where do you draw the conclusion that the Q source likely contained more than just sayings, isn’t that more than speculation?
While there is no definitive evidence about the content of the Q source, some scholars have suggested that it may have contained more than just sayings. This speculation is based on the fact that the material in Matthew and Luke that is not found in Mark (known as “Q material”) includes some narrative elements, such as the temptation of Jesus in the wilderness and the healing of the centurion’s servant.

Additionally, some scholars have pointed to similarities between the Q material and other non-canonical texts, such as the Gospel of Thomas, which contains sayings attributed to Jesus as well as some narrative material.

However, it’s important to note that there is no consensus among scholars about the nature or content of the Q source, and any conclusions drawn about it are based on speculation and interpretation of the available evidence.