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Quote by Dr. Victor Paul Wierwille

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Dr. Victor Paul Wierwille

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“—2 Corinthians 5:18— Paul says he’s been given the ministry of reconciling man to God. Didn’t Jesus do that in his ministry? Back in chapter 3—here —Paul says that God has qualified him to be the dispenser of his new covenant, but he doesn’t have a word to say about Jesus dispensing that covenant. And then he goes on to talk about the splendor of God’s work in sending the Spirit to inspire missionaries like himself. But where is the splendor of Jesus’ life and ministry? Wasn’t his work at least as important as Paul’s? Does Paul think God placed greater importance on his work than on Jesus’ work? “I thought Paul was always talking about how humble he was.” I pointed to my next passage: 2 Corinthians 6:2. “Well, how’s this for humility? Paul quotes Isaiah: ‘In the time of my favor I heard you, in the day of salvation I helped you.’ This is supposed to be God promising salvation. But when does this promise come to fulfillment? Was it in Jesus’ life and death? No. Paul points to his own ministry and says, ‘I tell you, now is the time of God’s favor, now is the day of salvation.’!”

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Book:The Jesus Puzzle: Did Christianity Begin with a Mythical Christ? Challenging the Existence of an Historical Jesus
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“The Gospel of Mark has some major shortcomings: It contains no birth narrative; it implies that Jesus, a repentant sinner, became the Son of God only at his baptism; it recounts no resurrection appearances; and it ends with the very unsatisfactory notion that the women who found the Empty Tomb were too afraid to speak to anyone about it. Moreover, Mark includes very little of Jesus' teachings; worse yet, (from Matthew's point of view) he even misunderstood totally the purpose of Jesus' use of parables. Indeed, by the last two decades of the first century, Mark's theology seemed already old-fashioned and even slightly suggestive of heresy. So, working apparently without knowledge of each other, within perhaps twenty or thirty years after Mark, two authors (or Christian groups), now known to us as "Matthew" and "Luke" (and even a third, in the view of some-"John') set about rewriting and correcting the first unsatisfactory Gospel.”

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Book:Holy Writ as Oral Lit: The Bible as Folklore
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“Scholars had generally concluded that in all but the Supper scene, Paul was not quoting sayings of Jesus from his ministry. Rather, he was engaged in a practice common throughout early Christian preaching. Paul and his fellow charismatic missionaries of the Christ were relaying directives and revelations which they believed they had received directly from heaven, through inspiration, through visions and interpreting glossalalia (speaking in tongues), or simply through a study of scripture. [...] Others admitted that Paul had no sense of Jesus as an ethical teacher, but saw himself as the mouthpiece for a Christ in heaven who operated on earth in the present time of faith, through God’s Spirit. The footnote pointed to a couple of passages by way of illustration. One of these was 1 Corinthians 14:36-38: ‘Did the word of God originate with you? Are you the only ones it has reached? If anyone thinks that he is a prophet, or spiritual, he should acknowledge that what I am writing is also done by the Lord’s word.” [...] Paul’s world seemed to be one of inspiration and revelation directly from God—and a competitive one at that. Once again, the atmosphere created by the early documents, by the voices of those who had been the heart and soul of the apostolic generation, was curiously out of sync with the picture crafted by the later evangelists.”

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Book:The Jesus Puzzle: Did Christianity Begin with a Mythical Christ? Challenging the Existence of an Historical Jesus
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“Despite biblical prohibitions against lying, the Bible rarely offers an evaluation of its characters or their conduct, thus leaving the moral ambiguity regarding the Bible’s attitude towards the ethical nature of deception open to interpretation by the reader.”

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Book:Ethical Ambiguity in the Hebrew Bible: Philosophical Analysis of Scriptural Narrative
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“For trickster saves the world. The paradoxical trickster-creating order through chaos, the underdog that overcomes, the liminal role, and all the dangers associated with it, personified Israel. So in Exile when the canon is beginning to form, the Israelites tell of their ancestors as tricksters. For the trickster represents not only the threat of a marginalized existence, or the danger of the liminal status, but also the salvific role in which Israel still paradoxically believed it functioned.”

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Book:The Trickster Revisited: Deception as a Motif in the Pentateuch
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