Can the Gospels stand scrutiny?

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All these has references of this second gospel being written by Mark and actually preached by Peter in the city of Rome.

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According to Irenaeus, Mark the interpreter, wrote about what Peter preached. As I commented in another thread, Paul of Tarsus, the fragment from Papias used by Irenaeus doesn't really connect Mark the interpreter with the gospel we have today.

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"The average man does not know what to do with this life, yet wants another one which lasts forever." --Anatole France

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As with the other comment, i already discussed that on the Paul of Tarsus thread.

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This is probably a better thread in which to continue the discussion of Mark.
Message 86
Message 88
Message 91
Message 93Can the book of Mark withstand scrutiny? Remember you set the standard.Is the author of Mark actually John Mark within the NT and/or consort/interpreter of Peter?All you have shown is second hand information and tradition. None of which truly identifies Peter's interpreter Mark as John Mark or the author of the current Gospel According to Mark.Where is the evidence worthy of a judge and jury?

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"The average man does not know what to do with this life, yet wants another one which lasts forever." --Anatole France

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First of all, in 1 Peter 5:13, Peter refers to John Mark, the same Mark described Acts 12:12, 12:25, 13:13, 15:36-41, Colossians 4:10, 1 Timothy 4:11, as a son. This is not referring to John Mark as an actual son, but a relationship such as one. So it is obvious that John Mark has a close tie with Peter.

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Show evidence that Peter is not refering to his own son.
Show evidence that the authors of Acts, 1 Peter, Colossians, and 1 Timothy are referring to the same person.
If you show evidence that they are referring to the same person, then show evidence that their Mark is the author of the Book of Mark as we know it today.Saying it doesn't make it so.

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In the other sources which i already reviewed, they say a man named Mark wrote a gospel of Jesus Christ from the teachings of Peter.

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And you have been shown that those sources are hearsay. Hearsay Rule: a witness must testify of his own knowledge, not on the basis of what has come to him indirectly from others.

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Another thing is that the earliest manuscripts of the gospel, say the gospel 'According to Mark' (KATA MARKON).

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That is not evidence that the author was named Mark, let alone any specific Mark.

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"The average man does not know what to do with this life, yet wants another one which lasts forever." --Anatole France

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PS. Please read info given (ei. Biblical texts) before making a statement. I had to give you useless information the Acts qoutes as well as Colossians that you could have got yourself if you read them.

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You are presenting your case, show the connection clearly.I didn't ask you to show me where it said Mark. You are bringing comments in from different authors. I asked you to:1. Show evidence that Peter is not referring to his own son.
2. Show evidence that the authors of Acts, 1 Peter, Colossians, and 2 Timothy are referring to the same person.
3. If you show evidence that they are referring to the same person, then show evidence that their Mark is the author of the Book of Mark as we know it today.You could have made a clearer case for the references to Mark in Acts, Colossians, and Philemon as referring to the same person. Now take a stab at #3.2 Timothy isn't considered to be Pauline and 1 Peter isn't considered to be written by Peter. So their authors are unknown.

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Clements of Alexandria, Papias, and Origen are not indirect sources and therefore is not hearsay.

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Early Christian TextsPapias is repeating what the presbyter said. Papias did not talk to Mark the interpreter. So the information is second hand.Origen wrote a commentary about 240AD. Obviously didn't talk to Mark either.Clement of Alexandria (ca. 150-215) sites tradition. Again not someone who talked to Mark.None of these men are direct witnesses.

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And finally, how is that not substancial evidence that the authors name was Mark?

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Authors don't necessarily use their real names.

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"The average man does not know what to do with this life, yet wants another one which lasts forever." --Anatole France

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I don't by the way think a court of law either civil or crimminal is a good place to decide historical issues.

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I was hoping that namesdan would notice that his own criteria hurt his case.Are there any set guidelines for discerning historical issues such as the Gospel authorship?

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"The average man does not know what to do with this life, yet wants another one which lasts forever." --Anatole France

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Are you asking about this forum? Or Bibical scholarship at the university level?

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I guess for my own curiosity, I would like to know what criteria Biblical Scholars do follow to determine authorship of manuscripts.Anything I've read concerning the authorship of the gospels whether for or against, have stated that the bottom line is that the authors are unknown.Where do scholars go from there? Brian?

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"The average man does not know what to do with this life, yet wants another one which lasts forever." --Anatole France

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I guess we shouldn`t accept ancient text without knowing most of the details of its journey through history.

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I would agree.

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If God 'inspired' the writing of His Bible, don`t you think He might have ensured its intact passage through three millenia.

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One would think so.I found this web site concerning The Development of the Canon of the New Testament. In this table we see the quotes supposedly used by the Church Fathers.But look at the fist quote from Mark supposedly by Polycarp. That's it!Now when I look at what is supposedly the letter of Polycarp that this was lifted from I find: IMO not really a quote from Mark.Looks like the same snippet scenerio they use for prophecy.Not helping their case IMO.

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"The average man does not know what to do with this life, yet wants another one which lasts forever." --Anatole France