Without waiting for a reaction from his listeners other than lazy smiles, the theology professor continued:
– Let's move on to the Gospel of John. The evangelist John, later called the Theologian, was one of Christ's favorite, and perhaps the most beloved, disciples. His father was a fisherman, but most likely not a simple one. This is evidenced by the presence of employees, which at that time was considered a fact of wealth. In addition, his father had a solid position in society, for his son John was acquainted with the high priest. His mother, Solomia, is mentioned among the wives who served the Lord with their property. What does it mean? This is another proof of my interpretation that this whole story is not a simple altruistic impulse of the soul, asking people to be kinder, not to kill, not to steal, etc., but a struggle of political forces. Accordingly, there were supporters, and the financial component played a significant role. Solomia, by the way, followed Jesus to Jerusalem for the last Passover and participated in the purchase of aromas for anointing his body together with other Myrrh-bearing wives. There is a very interesting fact here. Tradition considers her to be the daughter of Joseph the Betrothed. And who is Joseph the Handmaiden? Yes, yes, someone may be surprised, but this is the same Joseph to whom Mary was married, who, as we know, let me say biblically, had in her womb. John learned about Christ by being a disciple of John the Baptist. Don't confuse the two, please. Many do. Then, after an almost magical catch of fish on the Lake of Galilee, Jesus himself called him, along with his brother James, to join his ranks. Together with Peter and his brother James, he was by Christ's side at the most important events. For example, he was present at the raising of Jairus' daughter, saw the transfiguration of the Lord on the mountain, heard the conversation about the signs of his Second Coming, and witnessed his Gethsemane prayer. Here again I am going a little bit away from the main line. And I apologize right away. You probably realized that I want to voice my version, my vision. I have already said that we must remain cold empiricists, even if we believe in Christ, we must always ask ourselves the question – how is it possible? Exactly what is written about in the Gospels. It is easy to say "God did this magic because he is God", but not everyone can understand how it really happened. And I also want to speak about the so-called holy lie. When a lie is given for salvation. So, in my interpretation of everything that happened in this story there is a holy lie, or a lie for salvation. You may have realized, I don't believe in miracles and all these miraculous events. That is, for me, Jesus was conceived as a man, resurrected spiritually – in people's minds, all these miracles are a religious interpretation of events, a theological interpretation, a lie for salvation. The salvation of people who don't believe in such things. If, of course, they need such salvation. The bottom line: only the desire to realize it in reality, the belief in it, will lead mankind to the real realization of everything.
The theologian looked at his listeners appraisingly.
– Now let's get on with the subject. He received the nickname "thimble", which later became a nickname, because he was very close to Christ at the Last Supper. This closeness was also manifested when Jesus, being nailed to the cross, entrusted his mother to him, saying to him, "Behold your mother!" John the Theologian's mother was the daughter of Joseph the Handmaiden, she was Jesus' sister by his father (stepfather) and John was his nephew. Joseph was of advanced age at the time of his marriage to Mary, and she was about 14-15 years old at the time of her marriage, which gives estimates of the ages of both John and his mother. Joseph married his daughter off to his brother (such were the mores of the time) after returning from escaping to Egypt. John was not much younger than Christ. John was very angry when anyone judged Christ or expressed doubts. He even asked his permission to rain fire on a Samaritan village because they did not accept him. Here I ask you to pay attention to such a thing. You don't believe in the commandment "thou shalt not kill", then you can and should be killed. That's my black humor. It kind of comes out that way, don't you agree? Subsequently, the place of John's life and activity is the city of Ephesus in Asia Minor. In the reign of Emperor Domitian he was sent into exile on the island of Patmos, where he wrote the Apocalypse. When he returned from this exile to Ephesus, he wrote his Gospel there and died his death, the only one of the apostles, at a profound old age, almost 105 years old. Although his death, according to tradition, was mysterious. John wrote his Gospel at the request of the Ephesian Christians. They brought him the first three Gospels and asked him to complete them. By the way, here too is an interesting point, it is strange that he was not familiar with these writings and they did not agree with him on their vision and interpretations of the life and teachings of Christ. Having familiarized himself with the written Gospels, he found in them a realistic account of events, but being very close to Christ, knowing the secret doctrine, he found it necessary to add to their narrative the doctrine of the divine hypostasis of Jesus Christ. He explained it, – or, perhaps, later churchmen put it in such a way, so that people in the course of time would not think of him only as the son of man. There's another point to decipher here. Stories about the divine conception, about the son of God, about miracles performed were well known in the ancient world. To expound them, to confirm their authenticity and to "guide" the belief in such a miracle was the exclusive right of the Holiness, who governed the souls and thoughts of men. Therefore, to take the role of gods, to convince the flock of their divinity was a blasphemous deed. Just as it is now. So, at first, all these stories connected with Christ were perceived by those in authority and the people with doubt. The more seriously the people were persuaded, the more the power class became involved, the more angry and irritated they became. And after they, the followers of Christ, declared his resurrection and began to convince the people of it – the fury was unbelievable. Accordingly, refutations began to appear. Moreover, people did not lack logic. The point is that the diversity of gods in the ancient world was also considerable. But the trick of the followers of Christ was in the proclamation of the super-god, the most important, the most important for all. It was almost an insult to the power caste and nobility, and in fact it was, an insult to the elite. After all, it was God who allowed them to rule, gave them people to serve. And here someone declares that all are equal before God. In general, John realized the dangerous tendency in time and in his Gospel he made Jesus God. The opposite front, realizing that the power could go, so to speak, to the masses, saw the danger for itself and strengthened the policy of refutation. Speaking in church language, so-called heresies began to appear, denying the divinity of Christ – Evionites and Gnostics. In the Gospel of John there are even testimonies of Jesus about himself as the son of God. This, too, is an important aspect to uncover the politics of the confrontation. How to put it in a softer way. For example, someone will say: I am the son of God, I was sent to the earth to save you. I think you get my point. You can say whatever you want, that you are popular, loved by everyone, talented, worthy of Nobel and other prizes, that you are from God and so on, but as long as you are not recognized as such by the society, you will not be such. That is, in the case of Christ, he most likely did not say such things about himself. Moreover, it is not found in other testimonies and previous Gospels before John. With the Gospel of John begins the story in which man, the son of man, struggling for the freedom of people, for the understanding of their common brother-sisterhood, for the understanding of some common divine substance of humanity, turns into a magical deity. That is, into the one with whom Jesus himself fought. This