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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: 1019). 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 1,118
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.
Lets analyze.
Chapter 1, verses 12: 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 silent about it, but in the act of creation this god is Ellohim, (Gods). The plural for word God (El) what does it mean? Apparently, the pagan Pantheon of gods, which the Jewish Bible (this is the official scientific name of Old Testament) and earlier sources mention time and again. And in John 1.1, what God is this? In the Greek original, Θεός, that is, just God, but in Hebrew this just God Θεός = אֱלֹהִים, that is, all the same Ellohim (Gods)! There is clearly a return to the biblical version of the Creation.
Therefore, it is about the same Jewish gods again: either Ellohim (Gods) from the first chapter of the book of Genesis, or Yahweh from the second chapter.
Simply put, the penetration of Judaism elements is detected first, but not at all last. Whoever was the author of this verse of the prologue, he is a Jew by faith, this is obvious.
Next begins the manipulation of the concept of Word. If God Himself is the Word, then how can He have the Word he has Himself or what?
We find the answer in William Barclays work, he is professor of theology at the University of Glasgow. From his book Commentaries on John: For over a hundred years before the birth of Christ, the Hebrew language was forgotten. The Old Testament was written in Hebrew, but the Jews, with the exception of scholars, no longer knew it. Therefore, the Old Testament had to be translated into Aramaic so that people could understand it. These translations were called Targumi. Targumi were created in an era when people were filled with the thought of the transcendence of God and could only think that God was very distant and completely incomprehensible (the idea of the transcendence of the mono-God was borrowed by post-captive Judaism from Zoroastrianism during the Babylonian Captivity of the Jewish people auth.) And therefore, the people who were engaged in the preparation of Targumi were afraid that human thoughts, feelings and actions would be attributed to God. In other words, they made every effort to avoid, when it comes to God, Yahvist anthropomorphism (humanization).
That is why the authors of the targums began to replace the too human-like God everywhere in the text of the Tanakh with the WORD of God, as His creative power. Which turned out to be very consonant with the idea of the divine Logos (Word), which created the world and governs it, which was prevalent in Greek-speaking philosophy for over four hundred years, starting with Heraclitus. And although the Jews themselves by the time when Jesus lived had long abandoned both the Targums, returning to Hebrew, and from Gods Word, as from a heresy that was planted in Judaism by Philo of Alexandria, this very idea turned out to be very useful for the evangelist, who sought to substantiate the Divinity of Jesus for recently pagan Christians: You have thought, written and dreamed for centuries about the divine Logos. Jesus is this Logos who descended to the earth, The Word became flesh, the author of the Prologue told about Jesus to the former Greek-pagans Hellenic-Christians what they understood.