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<td valign="top" ><p>Every word of God is pure; He is a shield to those who put their trust in Him. Do not add to His words, lest He rebuke you, and you be found a liar. (Prov. 30:5-6)</p></td>
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<h3>Questions?</h3>
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<h1>Partial Critic: S.E. Moore</h1>
<p>S.E. Moore, wrote “PAUL - Faith without works? Hardly!!!” in a review posted at Amazon dated February 19, 2007. For the most part he agreed with <em>Jesus' Words Only</em>. His points of criticism were snipes at the edges, but they merited a reply.</p>
<p>Here is the reply I posted (which can be read at Amazon at this <a href="http://www.amazon.com/review/R2GG7RUTR2IKEJ/ref=cm_cr_pr_cmt?ie=UTF8&amp;ASIN=0741429659&amp;nodeID=#wasThisHelpful">link</a>):</p>
<p style="padding-left: 30px;">Christian Greetings to S.E. Moore:</p>
<p style="padding-left: 30px;">Well, I appreciate that your comment agrees wholeheartedly with my conclusions. Your main point is <em><strong>you do not like citation to Eisenman</strong></em>, the Dead Sea Scrolls, the Ebionites or Pseudoclementine writings. You also misconstrue a couple of points I made about fornication, Paul's conditions on gifts to the poor, etc. Please let me respond. <br /><br />Your comment first says I should not cite Eisenman because AFTER I wrote this book, Eisenman wrote a book supposedly trashing the gospels. Of this you do not cite nor prove. Eisenman is a foremost expert on the Dead Sea Scrolls. He makes an argument, and<strong><em> I say it is HIS argument</em></strong>, about the figures in the Damascus Document found in the Dead Sea Scrolls (DSS). (However, it was also found outside the DSS and in the 1890s traced by scholars to Christians -JWO at 302). Eisenman claims [a] the<strong><em> Spouter of Lies</em></strong> character is <em><strong>Paul</strong></em> and [b] that the Just One (Zaddik) who battles the spouter is a reference to James. I say Eisenman's case appears strong, but I do not know enough about the Dead Sea Scrolls or the Damascus Document to refute it. (JWO at 298- 300.) Unfortunately, you simply do not address what is supposedly wrong in the argument of Eisenman, if anything. Instead, you prefer to attack Eisenman for other more recent supposedly weak and perhaps sacrilegious attacks on the fundamental parts of our faith such as the Gospels (which <em><strong>I would likewise abhor him doing</strong></em>). Christians must learn to focus, however, on facts and not on <em>ad hominens</em>. It really does not prove anything if Eisenman has other claims in other areas with which we disagree. <br /><br />You also try an indirect attack on Eisenman's point. You raise the issue of what the DSS community taught but as I point out the idea of a single DSS community has now been exploded by critics. They have proven the Scrolls do not belong to a single community. Instead, they were likely the Temple archives from Jerusalem transported to Qumram when the Romans came to siege and burn Jerusalem. This is what explains why there are contradictions in all these DSS writings. (JWO at 299,302 n.) Thus, your premise is incorrect that the beliefs of the community, if they mismatch Christianity, means there is no Christian element possible in the Dead Sea Scroll writings. Thus, your argument fails that we are able to disregard paying attention to Eisenman's arguments.<br /><br />Furthermore, the writing at issue -- the Damascus Document -- was originally found outside the DSS, and thus has an origin not necessarily limited to Qumram. (JWO at 302.) Experts in 1909 proved in scholarly papers the Damascus Document was a Christian writing. (Id.) The fact it reappears at Qumram does not strip away that conclusion. It could still be a Christian writing even if purely DSS writings generally are not viewed that way. <br /><br />Also, I am not pitting the Gospels against the DSS so one is true and the other is false, as you suggest. That is a <strong><em>false dichotomy nowhere present in my book</em></strong>. Rather, what I say is Paul and James did not see eye to eye. That is probably <em><strong>evident from James' Epistle alone anyway</strong></em>. I also point out that scholars believe now that James' Epistle was written as a guideline for an upcoming trial. (JWO at 240-42.) My argument later is that this trial is evidenced in the Damascus Document, as Eisenman observes a major confrontation in a trial-like setting between the Spouter of Lies and the Zaddik, which <strong><em>he argues persuasively is Paul and James</em></strong>. (JWO at 301-05.) Then my argument is this trial is referenced in two places in Scripture: [1] in <strong><em>Acts 19</em></strong> where <strong><em>Paul is expelled from the budding Christian synagogue at Ephesus </em></strong>and [2] in Rev. 2:2 where Jesus speaks of one put on trial at Ephesus for saying he was an apostle but was proven not to be one. All t
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