You mean few liberal scholars. Conservative scholars support it all day long.
Fundamentalist scholars and academic apologists may reject it. Most others accept it. The evidence clearly supports it.
And again, it is screamingly obvious that Christian theology was not complete and fully formed by 35 CE. Different groups, sects, ministries and leaders were steeped in theological conflict for centuries after the death of Christ, and some of the divisions were never reconciled at all. Thus there was and in some cases still are....
• Greek Orthodox
• Roman Catholic
• Numerous so-called Gnostic sects
• Adoptionism
• Marcionism
• Arianism
• Coptic churches
The idea that every Christian, right off the bat, accepted the exact same theology is historically inaccurate. Even saying that about the Roman Catholic Church doesn't add up, as the Nicene Creed (which stood against Arianism) was first developed in 325 CE, followed by hundreds of years of ecumenical councils, followed by the East-West schism.
I'd also point out that some (but not all) who advocate a specific Christian theology is saying they are have the One True Theology, and everyone else is wrong. I for one see little reason to grant your specific interpretation any sectarian superiority.
20% of the Gospels are devoted to the death and resurrection of Jesus, which is mentioned 175 times in the NT. It's a central teaching of the faith, so hardly a desert.
I was not saying that the resurrection was a minor point for most Christians. I was saying that you are claiming to see a forest (historical proof of the resurrection) when you're looking at a desert (there is no viable historical data). The validity of the resurrection is not a question of proof or evidence, it's a question of faith.
It's the same thing with Siddhartha. We don't have any historical evidence to prove that he sat beneath a bodhi tree, defeated Mara, and touched the earth to witness his enlightenment. Claims by any eye witnesses wouldn't prove it either. It's a matter of faith, not historical analysis.
The manuscript evidence for the NT is among the most reliable from antiquity.
1) That doesn't change the near-certainty that the biographical gospels were based on diverse oral traditions.
2) That doesn't change the near-certainty that the gospels were written between 30 and 90 years after the death of Christ.
3) That doesn't change the near-certainty that the authors were anonymous.
4) That doesn't change the fact that the biographical gospels were not attributed to anyone at all until well into the 2nd Century CE.
5) That doesn't change the fact that the earliest existing copies of the NT texts date mostly to 175 CE.
6) Yes, scholars are well aware that many ancient texts share similar potential textual inaccuracies.
7) The author's argument, by the way, is a straw man.
Nope. You're taking liberal points of view at every turn, and it's not accurate.
Is it? OK then.
Where in Matthew, Mark or Luke does Jesus actually declare he is the equal or identical with the Father, in the same way he does in John?
Your own links confirm this scholarly point. E.g. all the major claims of divinity are absent in the Synoptic gospels. Most of your anonymous apologists blog's points can be dispensed with, e.g. being more powerful than demons, or disease, does not make Jesus equal to or identical with YHWH. Knowing the minds of the Pharisees does not make Jesus equal to or identical with YHWH. Matthew 18:20 does not denote omniscience -- why not look at what it
actually says?
19 Again, truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven. 20 For where two or three gather in my name, there am I with them.
Emphasis added... to show, clearly, that Jesus indicates a distinction between Jesus and the Father. Jesus does say he is
exalted -- again, Son of Man, messiah, messenger etc - but that is a very, very different thing than saying "I and the Father are one," as Jesus says in John.
And even your junior league apologetics do not, ultimately, change the fact that right from the start, there was a fertile variety of views about Jesus, his ministry, his meaning; or that when
we change, so do the meanings of many texts.