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Encyclopedia of medicine in the bible and the talmud, how to get rid of herpes type 1 - Reviews

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You must have JavaScript enabled in your browser to utilize the functionality of this website. The term “buyer beware” as it turns out, applies as legitimately to the realm of “science” as it does to, say, buying a used car.
Ethical issues in modern medicine are of great concern and interest to all physicians and health-care providers throughout the world, as well as to the public at large. This is one of the most expensive Skeptical books on the market (60 dollars) aside from a related volume by McKinsey (that sells for 146 dollars!) and it is hard to justify the price.
In a few places McKinsey disdains the use of extra-biblical sources to aid in understanding the Biblical text, and often quotes more than one English version to prove his point, without any concern for what might be reflected in Greek or Hebrew. For this review, we will provide some general comments to start, followed by a chapter-by-chapter "answer key." We will not cover chapters beyond our concern (such as claims of contradiction in Mormon and Muslim scriptures).
Repeatedly in EBE, McKinsey offers answers with the qualification that "most scholars say" what he claims, but he seldom if ever names any scholars. The EBE bibliography is nothing short of inadequate: One would expect a book with 548 pages that claims "encyclopedic" treatment of an issue to have more than just 3 pages of source listings. On Josephus, McKinsey opts for the "interpolation" theory for both passages, adopting the "all or nothing "approach derided by Charlesworth. On the small passage, regarding James the brother of Jesus, McKinsey registers 4 objections. Item 6 says that "most scholars admit that the works of Tacitus have not been preserved with any degree of fidelity." That's all it says. McKinsey is clearly unaware of the fact that, according to the Roman law for arson, being burned was the proper punishment, in line with what was prescribed in the Ten Tables. The newsletter adds the objection that "[t]he victims could not have been given to the flames in the gardens of Nero, as Tacitus allegedly said. Item 10 objects that "the Roman authorities had no reason to inflict special punishment on the new faith." This particular argument is best answered by reading Wilken's The Christians as the Romans Saw Them. Item 12 responds to the idea that the passage in Tacitus cannot be an interpolation because it is in perfect Tacitean style and language. On the letter of Pliny, out of 7 objections, here are the ones we have not handled in here.
Item 4 objects that "the passage implies Trajan was not acquainted with Christian beliefs and customs" even though there were Christians in Rome. For this contagious superstition is not confined to the city only, but has spread through the villages and rural districts. Tacitus #15 BE newsletter -- Tacitus is also made to say that the Christians took their denomination from Christ which could apply to any of the so-called Christs who were put to death in Judea, including Christ Jesus.
On the JEDP theory: Light is made of the inerrantist doctrine that only the autographa (original manuscripts) of the Bible were inerrant. Aside from neglecting the other complexities and problems with the JEDP theory, McKinsey here makes a basic category error: The hypothetical JEDP books are not in the same league with the books of the Bible. On textual criticism: Those who have read our material are by now familiar with the basic principles of textual criticism. The more variations on a story that are submitted, the less chance one has of reconstructing what really occurred.
McKinsey is here mixing together a great many category errors and coming up with conclusions that Biblical and general textual critics alike would find outrageous. On internal quotations: One common answer to charges of error in the Bible is to note that when the Bible quotes someone, it is illicit (except when the speaker is God or Jesus) to cite it against another statement in the Bible with which it conflicts, for inerrancy only maintains that the person's words are reported accurately, not necessarily that what they say is true. If that transparent defense were allowed, every erroneous statement in the Bible could be attributed to the character who made it rather than the author of Scripture who is supposedly God.
McKinsey goes on to restate the above again and again in different words, but piling on makes an argument no more effective.
On original languages: Many alleged problems in the Bible come about because of the inadequacy of English in bringing across ideas given in the original Hebrew and Greek. In the 80th issue of the BE newsletter, a writer pointed this out to McKinsey, who then claimed then that Jesus "was referring to a specific cross, not crosses in general, and that was the cross on which he was going to be killed.
Let us be generous here and allow for the category error of including Samuel and the Transfiguration episode in the lists of those raised from the dead. But of course the key answer to this whole issue is that in Jesus' case (and probably that of Matthew's saints, an incidence connected with Jesus' own resurrection) the "raising from the dead" was done by means of the "glorified body" -- this was the only true resurrection; the remainder were either resuscitations (Lazarus, Tabitha, Jairus' daughter -- note that Greek terminology used to describe resurrection is not applied to any of these) or else some manner of appearance (Samuel, Moses and Elijah). A comment from the 106th BE newsletter shows that McKinsey is unaware of this distinction: "Both Lazarus and the widow's son died and they both came back to life. In the 68th issue of the BE newsletter, James White of Alpha and Omega Ministries added a point that the others named [and here I would exclude Matthew's saints] died again, which does relate to the point about the uniqueness of the glorified resurrection body over and against the other instances. In his newsletter a letter-writer made McKinsey aware of this fact, and his response speaks for itself.
Second, he objected that the only cite he knew of was from a Jewish commentary, the Gemara, which, being only "opinions and beliefs" he found unacceptable. And this of course is a non-argument: Just calling the opposition biased and dishonest, without showing this to be the case, is nothing of substance.
As for extra-biblical sources, and hearsay: Following such principles of historical investigation would have the entire field of historical research defunct.
The debate continued in issue #40 of the EBE newsletter when a letter-writer provided Jewish literary citations indicating what a Sabbath's day journey was. Your criticism of the books of Daniel, Ezekiel, and Revelation is based, I would venture to say, on a complete lack of familiarity with the literary forms of the ancient Near East, and in particular with that form which has been dubbed "apocalytic." If you were familiar with these literary forms, you would not have made the mistake that Ingersoll, Jefferson and Paine made in thinking the author of the Book of Revelation to be insane.
The reply by McKinsey that follows shows how McKinsey uses "debate tactics" rather than sound reasoning and data to answer arguments. First, your statement that I erred "in thinking the author of the Book of Revelation to be insane" like Ingersoll, Jefferson, and Paine is inaccurate. Second, your statement that "no one in first or second century Judaism would have questioned the sanity of that author" is rather presumptuous, wouldn't you agree. Fourth, you even admit these writings employ "weird symbolism" to communicate ideas, so don't be so eager to indict those who have doubts about the mental stability of the authors involved. Fifth, although "some may have hailed the book of Revelation as the only masterpiece of pure art in the NT" others clearly disagree. In issue #56, your reply to my points about the authorship of the NT writings was condescending and largely irrelevant. Sandwiched between two polemical points are a host of irrelevancies and obfuscations: The citing of the dates of death is a minor illustration point which shows how more research has been done since the time that these men lived, and points up the extent to which McKinsey is neglectiing further scholarship.
I also stated that Donald Guthrie's book New Testament Introduction thoroughly answers the arguments of liberal scholars (such as Loisy) whereas they continue to ignore most of Guthrie's arguments. The source-cite is simply dismissed again as a matter of preference, with no critical evaluation; and McKinsey then uses the demand for critical evaluation to blacken the rep's reply -- indeed, sees it as some sort of victory, never mind that it thoroughly exposes his unwillingness to dig too deep. In another place, McKinsey offers advice for tools of the trade, saying that a Layman's Parallel Bible is a good purchase. Read (the Bible) yourself and don't consult commentaries and other works which tell you how to view the narrative. As anyone who grew up watching Disney on Sunday night knows (and especially, if you live in Central Florida as I do, and see these characters every day), my spelling of the name was indeed correct -- and when I pointed out this fact, McKinsey didn't admit error, he merely changed the subject. And I say further: Check the places in the BE newsletter where someone writes in to point out a typo.
The remainder of this page shall be a by-chapter response to EBE, as applicable to our purposes. The "Jesus was not in the tomb 72 hours" objection; see the relevant item as one of the replies in this longer essay here. Of course, McKinsey does not believe in heaven or Paradise, but that is not the point of the objection. John 7:1 After this, Jesus went around in Galilee, purposely staying away from Judea because the Jews there were waiting to take his life.

With clarity and a lucid, flowing writing style, the authors put the halachos of Refuah, medical matters, within the grasp of every reader, layman and scholar alike. McKinsey has no qualifications whatsoever in any Biblical field (in issue #4 of his newsletter he says that he has "a bachelor's' degree in philosophy and a master's in the social sciences"), knows no Biblical languages, and has no relevant training; he works only with his "plain reading" of the texts to offer his critiques. McKinsey is also skilled at debate tactics, which he uses to obscure his errors and lack of cogent argumentation.
The few times that McKinsey does name sources, they are from sources no more qualified in Biblical interpretation than he is - Thomas Paine, Thomas Jefferson, George Bernard Shaw, Gerald Sigal, Shmuel Golding, Joseph McCabe, etc.
His chapter on the secular references to Jesus includes all of the mistakes we pinpoint in our material here, plus many more that are rather obscure. There is no hint that McKinsey is aware of the works of Thackery, Feldman, or any other Josephan scholar. Item 10 notes the Arabic version of the Testimonium and says that it "bring(s) the validity of the entire passage into doubt," which is exactly the opposite conclusion asserted by Josephan scholars, who take the Arabic version as a confirmation of authenticity.
The worshippers of Serapis are called Christians, and those who are devoted to the god Serapis, call themselves bishops of Christ. McKinsey fails to mention that we have no Roman records from the time of Jesus concerning any judicial execution performed by a provincial governor -- or for that matter, any record of anything from a provincial governor's office. According to another account by Tacitus these gardens were the refuge of those whose homes had been burned and were full of tents and wooden sheds. Even assuming this cite to be correct, fire was always needed for light at night and for cooking.
At the gladiatorial show, which he gave in a wooden amphitheatre, erected in the district of the Campus Martius within the space of a single year [58 C.E. There was plenty of social reason why authories (and many others) would persecute Christians. McKinsey asserts that "there is no 'inimitable' style for the clever forger, and the more unusual, distinctive, and peculiar a style is, like that of Tacitius, the easier it is to imitate." McKinsey is wrong on every point.
McKinsey has so badly handled the sense of this letter that he must either be making a deliberate fabrication or else he did not consult his primary source. No, the greater number of extant manuscripts does not make the problems greater; we do not find incidences of 5000 mss. If Moses, David, Solomon, Paul or Peter made one of their usual absurd remarks, you could just say, "Well that's just them speaking, not God." In that event, the inerrancy of Scripture would be all but decimated and every reader would be unrestrained with respect to which parts can be attributed to characters within the Bible as opposed to the alleged author of Scripture itself. Beyond that, his warnings of impending chaos and decimation are a chimera: Unless such abuse actually does happen, and unless he proves that there is a wide-ranging (not merely occasional) difficulty in discerning attributions of words in ancient documents in general and Scripture in particular, he is merely making a vain appeal. This does not mean that we need to know Hebrew and Greek to understand the Bible, but it does mean that we may get more out of the Bible if we know the original languages - just like we are likely to get more out of Wagner's operas if we know German; and, if we are going to offer objections, then we had better well know what we are talking about before we do so. It is incredible and very telling that McKinsey would argue for this sort of speculation simply in order to preserve a very tenuous objection. It was the distance that the Pharisaic oral law declared that a person could travel on the sabbath without violating the Sabbath law in the Torah. Keep in mind that we are relying on extra-biblical information to determine the length of a Sabbath Day's Journey. The bit about Christians needing to provide the explanation rather than Jews is peculiar; McKinsey himself argues elsewhere in trying to debunk the Tacitus reference that Christians and Jews were so alike as to be indistinguishable to the Romans. McKinsey responded by objecting that there was no "official ordinance" on the subject -- just oral law and the Mishnah. The issue was never whether there was some "official" ordinance or law that established what a Sabbath's day journey was.
If Luke makes light of the journey being a "Sabbath's day" journey, it implies that there is something different about it, as opposed to a "regular day's" journey.
The passage lists several types of silver and gold items, the particulars of which add up to 2,499 items; but the passage ends by saying that 5,400 items were counted. McKinsey cited this, and in response, someone wrote him a letter making the same point we did about taxonomic classification not yet being invented.
The classes of the day were functional rather than scientific, but he has arbitrarily designated them as "wrong" and in error simply because they do not conform to a different classification method, the modern one of science. In all of this, the very thing needed, critical evaluation and comparison of the arguments, is simply bypassed. Approaching the Bible with an uncluttered, unindoctrinated outlook devoid of pre-conceptions and expectations is of first magnitude in importance.
We had some fun trading barbs (at least I did), and in the midst, McKinsey made a statement to me about listening to my "conscience".
McKinsey in reply will almost always make some extended explanation about lacking time, not being surprised with all the work he has to do, etc.
For this it is assumed that the reader has a copy of EBE and needs a specific answer for a certain point therein.
Where a chapter was not answered by me, the author's name shall appear after the chapter heading. I am not yet going up to this Feast, because for me the right time has not yet come." Having said this, he stayed in Galilee. 1:17 For Christ did not send me to baptize, but to preach the gospel--not with words of human wisdom, lest the cross of Christ be emptied of its power.
Either that or Paul is rewriting the script and has usurped the leadership of Jesus in Christianity." Now answered here. In issue #46 of the EBE newsletter, James White made a similar point, noting that there is no indication that Matt. On the other side, his Christian sources are mostly "anti-contradiction" pieces by the authors like of McDowell and Henry Morris, but even these he barely uses, only quoting points that he agrees with and seldom responding to their arguments. Item 12 objects that the Testimonium is "not found in early copies of Josephus," which is false as stated: It is found in EVERY extant copy of Josephus that we have. Some of these we have already dealt with, including item 13, which quotes the 18th-century writer Dupuis, and Item 5, which suggests that Tacitus may have been referring to "any one of the many other so-called Christs" in Judea - which is beyond reasonable, since as we have noted, none of these pretenders went by such a title.
Second, there is more to the quote: It goes on to speak of rulers of Jewish synagogues, Samaritans, and presbyters of the church, and Hadrian says that there are none of these "who is not either an astrologer, a soothsayer, or a minister to obscene pleasures," and though they proclaim allegiance to either Serapis or Christ, their only real god is money. Item 5 then objects (oddly) that there would have been no need to mention an insignificant event like the Crucifixion in Roman records.
But let us recall as well that at this time, Nero was not in the most reasonable frame of mind. Not even the cleverest forger could achieve such a likeness to Tacitean style as would be required for this passage. Even if Trajan was informed enough, Pliny here, recall, is recounting in detail what he did because he is not sure if he has done the right thing - so you can bet he was going to get VERY detailed in order to keep himself covered.
It is certain at least that the temples, which had almost been deserted, begin now to be frequented; and the sacred festivals, after a long intermission, are again revived, while there is a general demand for sacrificial meat, which for some time past had met with few purchases.
Likewise his "How do you know it wasn't God speaking through Job" argument is no more than his "How do you know Lazarus did die" argument (with regards to the difference between his resuscitation and Jesus' resurrection; see below) in a different form. McKinsey knows nothing about the original languages of the Bible, and so in many places makes rather outraegous statements as a result. In the 6th issue of the BE newsletter, McKinsey quotes Robert Ingersoll -- who was also not an ancient languages specialist -- for support: "It has been contended for many years that no one could pass judgement on the veracity of scripture who did not understand Hebrew. There was no Christian cross when he spoke to this man; the cross was not a Christian symbol until after the crucifixion. McKinsey lists nine individuals plus the resurrected saints (probably less than 20 in that batch).
The concept of resurrection during this period, and the fundamental difference between it and the other "raisings from the dead", needs ot be considered. If the authors choose to view this as a revivification rather than a resurrection, then so be it; Jesus was revivified too. Bethsaida was politically in Gaulonitis, and not in the political region of Galilee, but it was in the geographic region of Galilee.

Christianity came from Jewish roots and carried on many Jewish customs; his requirement for a "Christian explanation" is outlandish. The issue was whether there was anything that merely defined an SDJ and proved that it was not some sort of long journey that ought to have taken more time that the passage in Acts implies.
Since the Sabbath involved restrictions on behavior, it doesn't take a lot of sense to deduce that a "Sabbath's day" journey was something shorter than a normal day's journey. This is like arguing that someone who sorts foods by color is "wrong" because they have group a banana with a squash -- after all, one is a fruit, the other is a vegetable. Modern literary and other media art forms (music, films, etc.) employ equally weird symbolism to communicate ideas. The books of Daniel, Ezekiel, and especially Revelation, are sufficient within themselves to bring the author's mental stability under scrutiny" and I reaffirm that observation.
You gave me one scholar who questioned "the full authenticity" of four of these--Alfred Loisy. The fact that you don't like the sources I cited and don't consider them reliable is as irrelevant as your recitation of the dates upon which they died.
The fact is that there can only be one wording on the cross and there can be only one correct duplication of that wording. Such behavior should be a signal to us that there is no way whereby any other person can prove McKinsey wrong, in his own mind.
In very many cases our answers will be found in links, as McKinsey is often not the only one making the objection. 12:40 For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth. However, after his brothers had left for the Feast, he went also, not publicly, but in secret. 16:28 I tell you the truth, some who are standing here will not taste death before they see the Son of Man coming in his kingdom. Here McKinsey incorrectly asserts that Josephus "was always careful to have a logical connection between his statements." This assertion is directly at odds with the findings of certified Josephan scholars who recognize that Josephus was a "patchwork" writer, not a careful one. Item 14 cclaims that "in the edition of Origen published by the Benedictines it is said that there was no mention of Jesus at all in Josephus before the time of Eusebius." Interesting if true, but all we are given here is a phantom fact, with no source cited whatsoever.
Hardian's objection is about a syncretistic, huckster environment and offers no evidence of a bona fide use of the term "Christian" by Serapis-worshippers.
This may or may not be true, but it is beside the point, and no barrier at all to Tacitus' proficient research capabilities. The newsletter adds, against Tacitean scholarship and with no support at all, that the passage "has nothing distinctively Tacitean about it". If we're trying to say that this passage is a forgery, then McKinsey will have to do a lot better than citing reputed "experts" from the 16th century (as he does in Item 7) who said that the letter was forged.
Even without knowing the future, it would have been quite clear to anyone hearing these words at the time that Jesus was indicating, "If you follow Me, be prepared to do so, unto death." McKinsey's notion that "take up your cross" could "mean any one of a large number of things" [48] is without basis.
Since the problem under discussion is found in the Book of Acts, Christians, not Jews, are obligated to provide an explanation.
From there, it is logical to deduce that whatever the distance between Jerusalem and Olivet was the distance of such a journey. Moreover, McKinsey has made it so that all we have to do to make the Bible mistaken is change our terms for something. While we may not find such art to our taste, it is narrow-minded and simplistic to dismiss all such works of art as the products of insane men. I am familiar with many of those scholars (especially Loisy, Renan, Briggs, Wellhausen, and Conybeare), and my point is that their arguments are answered by Guthrie (and others), but not the other way around. Once the Book has been sufficiently mastered, commentaries and other apologistic works, which are nearly always nothing more than rationalizations, justifications, and obfuscations, can be viewed in proper perspective and effectively dealt with.
I don't care how you are tailoring it to the interests or idiosyncrasies of anyone or any group; if you change the wording from what actually existed, then it becomes erroneous, period. McKinsey responded in part by claiming that I had spelled the name wrong -- it was JIMMY Cricket, he said, not Jiminy. McKinsey replied by suggesting that this means that one could say the same of the Ten Commandments.
In Item 19,: Mckinsey reports that Edward Gibbon and "many theologians" think the Testimonium is a forgery. Finally, there are many problems with the authenticity of this letter: An authority as liberal as Walter Bauer (who would have loved to have used this letter for his case for a diverse Christianity) notes that this letter is actually quoted by Flavius Vopiscus (a historian writing in 300 AD), who in turn is said to be quoting Phlegon, a freedman of Hadrian. Tekton Research Assistant "Punkish" has found out that this is actually from Arthur Drews' work Witnesses to the Historicity of Jesus.
McKinsey adds that the age before Tertullian was "notorious for Christian forgeries" - let me add to that, that the 16th through 18th century was notorious for "experts" declaring this or that ancient document to have been forged. The man would have had no idea what Jesus meant unless he knew the future." There is not a single thing in the context of the verse that requires that Jesus be referring to the cross as a "Christian symbol" -- and I find it rather ironic here that McKinsey fails to note what Dan Barker already has, that the cross was not a Christian symbol until quite some time after the NT was composed. Alternative: The name "Bethsaida" means "house of fishing" and could have been applied to any number of unidentified sites along a lake. And in order to resolve dilemmas of this nature they have often relied upon the time-honored technique of referring to some extra-biblical writing they claim exists to prove their point. If the Bible said "the sky is blue" all we would have to do is rename the color we now call "blue" and say, "We are supposed to be dealing with a perfect book that is beyond time and space. By the way, some have hailed the book of Revelation as "the only masterpiece of pure art in the NT" {See: William Barclay, The Revelation of John, Vol.
As I have said before, when it comes to arguments over history, every man picks the sources he prefers. But a comment by Jesus in response to a specific situation and a covenant law spoken from Mount Sinai cannot be treated on exactly equal terms.
You asked for some scholars and I quoted two well-known men who are scholars whether you like them or not.
12:4) This is the same as someone saying today, "I'll see you in heaven" with a time prior to the resurrection of all men in mind. For me to have directly stated as much would have been inappropriate as I have no more awareness of the mental state or motives of ancient authors than do you. In the postwar scholarship it is widely regarded as certain that these seven letters were written by Paul, and their authorship is not even debated. For you to say that "these seven letters were written by Paul, and their authorship is not even debated" is absurd. Since it didn't anticipate the change in terms, it is in error." This is outrageous reasoning on McKinsey's part.
I can supply you with a list of scholarly references several pages long if necessary; but if it is necessary, then, frankly, you don't know anything about contemporary Pauline studies. I don't know of any book in the Bible whose authorship is not debated by knowledgeable scholars. You really should stop talking as if biblical conclusions were air-tight and fixed in granite. Your letter stated: "My first question had to do with the motivation and sanity of the biblical writers.
Feldheim is proud to present this groundbreaking and outstanding work of scholarship in a 3-volume boxed set.
Many have tried their hands at it, but until this very day they have attained no certainty. Because its interpretation is uncertain and its meaning hidden, we have also let it alone until now, especially because some of the ancient fathers held that it was not the work of St.

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