of the sect of John after his death, as is presented in numerous writings of the “majority of scientists” of seekers of the “historical Jesus”. He confessed another – not Jewish and not Nazarene – God, the Heavenly Father, hitherto unknown to mankind, to which “He revealed” Him (John 1.18). And that is why He was declared by the Mandean-Nazarene sect of John – a false prophet.
10. Jesus himself, apparently, preached the True God, hitherto unknown to mankind (” No one has ever seen God; the Only Begotten Son, who is in the bosom of the Father, He revealed” Jn 1:18), His Heavenly Father, whose Son He became through the Birth from Above from Baptism by Spirit at a conscious age, about which He Himself speaks to Nicodemus in a memorable conversation given in ev. John (Jn 3.3—5)
“3 Jesus answered and said to him: Truly, truly, I say to you, unless someone is born again, he cannot see the Kingdom of God.
4. Nicodemus saith to him: How can a man be born when he is old? can he enter a second time into his mother’s womb and be born?
5 Jesus answered: Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the Kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.”
Jesus, I suppose, has rejected the Hebrew pagan beliefs in the fairy Yahveh and turned him aside, as the fantasy of superstition, just denouncing them as a belief in “the Devil” (also quite fantastic character[34]), worship of the “prince of this world.” He did not feel any respect for the Jewish “law and prophets”, did not fulfill the prescriptions of the Torah and the Tanakh, and, according to the Gospel testimonies (cleansing them from strained excuses of Him as a good Jew, distinguished by a special zeal for observing not the letter, but the “spirit” of the law) deliberately violated the Jewish law in front of crowds of people, from whose fanatical reprisals against Him He was saved by the MIRACLE of God, which always spoke in His favor and righteousness.
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
