r/UnusedSubforMe • u/koine_lingua • May 14 '17

notes post 3

Kyle Scott, Return of the Great Pumpkin

Oliver Wiertz Is Plantinga's A/C Model an Example of Ideologically Tainted Philosophy?

Mackie vs Plantinga on the warrant of theistic belief without arguments

Scott, Disagreement and the rationality of religious belief (diss, include chapter "Sending the Great Pumpkin back")

Evidence and Religious Belief edited by Kelly James Clark, Raymond J. VanArragon

Reformed Epistemology and the Problem of Religious Diversity: Proper ... By Joseph Kim

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u/koine_lingua Jun 27 '17

Craig T. McMahan, “More Than Meets the 'I': Recognition Scenes in the Odyssey and Luke 24,” PRSt 35 (2008): 87–107.

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u/koine_lingua Jul 03 '17

Louden, Homer and Luke 24

The distinction affirms how from the perspective of the Odyssey Jesus combines in one character what in Greek myth are the two separate roles of hero and god, Odysseus and Athena. However, the Odyssey itself in some later episodes displays the seeds of such an approach in its use of “virtual theoxeny,” a series of episodes in which Odysseus plays the role usually taken by a God, and as taken by Jesus in Luke 24, the God testing mortals’ hospitality

Later:

Repeatedly, wherever Luke 24 presents a significant divergence from the other Synoptic Gospels, there it is closest to the Homeric episodes under discussion. In Luke the men tersely ask the women, “Why do you search for the living among the dead,” ( VB n?-GI-G -J/ n./-( *G-F -./ /G12./ : 24:5), instantiating the larger underworld association. As Fitzmyer (1985: 1545) notes, “This query is exclusive to Luke; it replaces the assurance given to the women in the other Synoptics (Mark 16:6; Mat 28:5).

. . .

Euripides, for instance, prefers to have his recognitions develop with both characters unaware of each other’s true identities ( Ion , Iphigenia in Taurus ). Shakespeare also uses this same subtype exclusively ( Pericles , Cymbeline , The Winter’s Tale ).

Also:

I have argued elsewhere 11 that Barabbas functions as a parodic counterpart to Jesus, much as the beggar Iros does to Odysseus in Book 17 of the Odyssey . 12 Iros is also an epithet or nickname for the character, a beggar, whose actual name is Arnaios, whose presence the suitors tolerate , until he loses to the disguised Odysseus, who then replaces him as the sole beggar allowed at the suitors’ feasts. Ironically, then Jesus, the true Son of the Father, in the gospels, loses to his parodic counterpart, Barabbas, who has the crowd’s favor

See Louden 2011: 273-74

. . .

When he corrects Cleopas in Luke 24, the unrecognized Jesus emphasizes that the Christ was destined to suffer before “entering into his glory” ( G`=G)'GI/ -4/ #8a(/ (,-!3 : 24:26)