Talk:Nicolas Notovitch/Archive 1

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Archive 1

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I have tried to follow the source given in the source named in fn. 10. There it says: "Footnote: (3 The Chief Lama of Himis on the alleged "Unknown Life of Christ," The Nineteenth Century, XXXIX (1896), 667--78." If I did not look in the wrong publication, there does not seem to be a volume XXXIX from 1897, only a volume 93. And on the pages in questionwas nothing about the abbot of Hemis, but a novel:

http://digital.library.cornell.edu/cgi/t/text/pageviewer-idx?c=harp&cc=harp&idno=harp0093-5&node=harp0093-5%3A1&frm=frameset&view=image&seq=677

Could someone either maybe helpfully mark the correct page here or perhaps enter some cirticism about the criticism ? --219.110.233.74 (talk) 07:00, 17 August 2010 (UTC)

Old talk

Someone edited the Nicholas Notovich page to include the name of Professor Fida Hassnain as a member of the Ahmadiyya sect. He contacted me to say this is a false statement, he is not and never was an Ahmaddi Muslim. He made several attempts to remove his name but failed. I have successfully removed his name from the Notovich-Ahmaddi controversy at his request. Thank you.SuzanneOlsson (talk) 11:59, 27 January 2009 (UTC)

It is no longer there in any case. History2007 (talk) 21:53, 29 April 2013 (UTC)

J. Archibald Douglas?

There was no Government college at Agra. Professor Douglas left no other trace in the world of letters. It seems more likely that he was a British fabrication. The quick confutation of the Issa document, real or no, may have been seen as a necessary counter to gathering Russian sentiment for entering Tibet. An H. Archibald Douglas was at hand in Agra, however; he'd just graduated from Eton. The suave travel writer out of Bombay, James Douglas was around too.

Max Müller the famous Indologist who affirmed Douglas' take, received a nice letter from the prime minister shortly thereafter. Klasovsky (talk) 08:36, 4 March 2014 (UTC)

Controversial scholar

Ehrman is controversial for his debates with fundamentalists. He isn't controversial among scholars, pretty much the same way the theory of evolution is controversial for the public, but not for scientists. Tgeorgescu (talk) 19:40, 27 July 2015 (UTC)

In fact, Ehrman has been attacked for being too mainstream. Tgeorgescu (talk) 21:02, 21 December 2017 (UTC)

James G. Crossley criticized Ehrman for constructing a neoliberal center in historical Jesus scholarship, see Crossley, James G. (20 October 2014). Jesus in an Age of Neoliberalism: Quests, Scholarship and Ideology. Routledge. p. 13. ISBN 978-1-317-54612-2. Ehrman is open in his desire to provide the public with work on Jesus and Christian origins which reflects broad consensus views in scholarship:. On Google Books: [1]. Tgeorgescu (talk) 21:13, 21 December 2017 (UTC)

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