My next step in this thread about my  book The Orthodox Corruption of Scripture will be to discuss the various Christological views known from the second century (Docetic Christologies, adoptionic Christologies, separationist Christologies; and Modalistic Christologies), and then I will try to show how textual changes made by scribes in the period reflect opposition to this, that or the other Christology, in support of the “Proto-orthodox” Christology that came to dominate the early Christian tradition. Before doing that, I need to clear out one final piece of underbrush.  The argument of my book was that Christological changes of the text were “intentional” not simply accidental.  But that raises a very large question that I have not addressed on the blog, even though I have discussed intentional changes a number of times.  It is this:  how can we determine the “intention” of a scribe? This is part of a much larger question that literary scholars have dealt with for many decades now, going back at least to the middle of the twentieth century, to what is [...]