11. I presume, contrary to Church Teachings, that while Jesus did resurrect, but not in the material body as the Jewish version says should precede the general resurrection of the dead in the bodies in the new world. Body is not needed to God. While His appearance in front of disciples if it ever happened, was understood by them, as a return to life of his dead and buried (or somehow vanished) flesh. Those who were resurrected earlier by Jesus, if such actually existed, later died again, since the life of the body does not exist outside this world, and it is mortal by its nature. By the way, Thomas Didyme, who is called “Thomas the Unbeliever” in the church tradition, in his gospel somehow does not mention either the Resurrection or the appearance of the Risen Jesus personally to him. Which, we must admit, is strange, if, of course, we accept the version that this gospel was written by Thomas himself, as his personal memories of Jesus. And it is not, as we suggested above, just a sequential record of the testimonies of many different eyewitnesses collected by an unknown individual, not related to each other. The assumption that Thomas, according to the testimony of John, who put his hand into the “nail plagues” on the body of the Risen One, while writing his own gospel, could forget to mention this fact, seems absolutely incredible.
It seems quite possible that the legend of the bodily resurrection arose and took root in the Judeo-Christian environment, and was even mentioned by Paul as a tribute to the same notorious Judaization with its prophecies about the general resurrection of the dead – “on the last day”. To the contrary, the resurrection of Jesus as God in the kingdom of Heaven opened to mankind Him as the Way in which everyone who accepts the good news about the beginning of eternal life here and now, will resurrect together with Jesus as his brother in the kingdom of the Heavenly Father – “transfer from death to life” (John 5,24).
12. In the Gospel of Marcion (13.16) and the synoptics who followed him, Jesus Himself asserts that the Jewish Covenant, “the Law and the Prophets” – is before John the Baptist (Luke 16.16). While after him comes the Son of God, who brings the message of the Kingdom of Heaven, which should not be expected in the mythical coming resurrection of the dead, it is available to any person directly in earthly life, although it requires special efforts (“taken by force”). This is the new faith, understood in the most general sense of the Teachings of Jesus as the Good News of the approach of the kingdom of heaven, about it entering a person’s life here and now, and the person entering into eternal life with God immediately, without delay to an uncertain future of the Jewish prophecies. So all references to this uncertain future must be removed from the Good News of Jesus.
13. It should also be taken into account that the authors of the Gospels of John and Marcion (let me reiterate that the names of Gospels do not indicate the real authorship, who the real authors are – only God knows), not to mention the synoptics, when writing, added from themselves not only the Jewish component, but also the Hellenic one. A typical example of this kind is the whole legend of the immaculate “seedless conception” of the Ever-Virgin: in the Hellenic tradition, this is a typical way of glorifying and elevating outstanding people.[35]. For example, even Plato the philosopher was also supposedly conceived immaculately. At the same time, for the Jews, conception without a seed is folly and blasphemy. So the creator of “Luke” pandered to the tastes of both types of its customers: both Judaism and Hellenism. And even further: tended to newly-born hierarchy that appeared all of a sudden from nowhere in the Brotherhood of Jesus at the turn of the century, proclaiming itself and only itself the bearers and distributors of the Holy Spirit blessing, the heirs to the apostles of Jesus Himself, who supposedly put his hands on the disciples in order to especially sanctify them and put them as bosses of “the herd”… tended to them in support of their divine sacred origin “from apostles” through the succession of “laying on of hands.” This cunningly woven lie is very easily refuted from the fairy-tale like Acts written for the same purpose: Paul himself, who introduced this fashion of making bishops through the laying on of hands, was never placed in this way by anyone, either an apostle or a bishop, but only accepted the usual Baptism through Ananya the disciple, that is, just an ordinary follower of Jesus (Acts 9: 10—19). All this and the like, the deliberately fairy-tale content of the gospels and New Testament as a whole is subject to unconditional removal and unquestioning eradication from the compilation of the conditionally authentic Teachings of Jesus.
Therefore, summing up all of the above in the 13 points, on the basis of the system of selection that we determined and its criteria, we have to establish and highlight some of the pivotal events of ev. John and Marcion, the conditionally reliable ones, on the basis of which it is possible to build a story, while understanding all the conventionality of all the other “events” used by the authors of the Gospels to give greater event credibility to the words of Jesus, placed in certain circumstances for the sake of explaining what He wanted to say Himself, or what the authors of the gospels wanted to say through His mouth. And, finally, to place in the context of the selected events the words of Jesus from the sources listed above: the gospels of Thomas, John, Marcion, Luke, Matthew and Mark, selected on the basis of the same criteria, which we accept as conditionally reliable.
This is an approximate concept of a possible selection of Gospel verses into a single text of the future “Gospel of Jesus”.
Gospel of John, Analysis
John, chapter 1. Prologue John 1,1—18
For many years, serving on Easter and reading the “Prologue” of the Gospel of John during the Easter Mass (the first 18 verses of the first chapter), I felt a sense of reverence and admiration for the greatest wisdom of mankind, enclosed in 18 lines (John 1.18) … And, having never understood anything from it, not a word at all, I hoped that someday I would grow to accommodate and comprehend this wisdom.
Be afraid of your desires, they can come true.
As part of our investigation into the origin of the Gospel texts, let us proceed to chapter 1 of ev. John.
It is important to understand that – and this is acknowledged by all biblical scholars – the Prologue is not part of Gospel from John, but only precedes him – the gospel itself begins with the 19th verse.
That is, verses 1 to 18 are not what Jesus said and taught, are not his teachings and the Good News or a story about him and his gospel – but represent a certain philosophical doctrine of God, worked out among the disciples and followers, presumably, John the Evangelist circle. It is their collective idea of the God whom Jesus preached, and of Himself as the Son of this God.
And what are these ideas? Unfortunately, here we meet as many as three levels or heaps of Jewish, Gnostic and finally Hellenic wisdom.
Let’s analyze.
Chapter 1, verses 1—2: “In the beginning was the Word, and the Word was with God, and the Word was God. 2 It was in the beginning with God.”
At the beginning of what? God is without beginning. This means that His Word is without beginning. Here, obviously, the beginning means the biblical creation of the world: “1 In the beginning God created the heavens and the earth. 2 The earth was formless and empty, and darkness was over the deep, and the Spirit of God was hovering over the water” – what was before, and what God was BEFORE the act of creation, the Bible is