Gnostic Gospels

O Apócrifo, o Hino e a Cruz de Luz do Essênio-Gnóstico Yohanan
Esta obra apresenta o aspecto mais filosófico e gnóstico do autor do original do 4º Evangelho, que nos fala da Luz que vem ao mundo - a sabedoria do Christos-Logos.
Estão presentes os dois hinos dos Atos de João (o Hino de Jesus e a Cruz de Luz) e o tratado Apócrifo de João que foi encontrado no Egito, no Códice de Berlim e na biblioteca de Nag Hammadi.
O Apócrifo de João é um dos mais importantes textos do antigo e genuíno gnosticismo cristão, onde está um diálogo privado entre Jesus e João e uma apresentação completa da cosmogonia gnóstica, do Um à redenção da alma.
A primeira parte do livro faz uma investigação sobre o real contexto histórico do personagem, que é o Elazar dos tannaim kabalistas, o Lázaro do cristianismo e o Yohanan da tradição essênia de Qumran.
A Cruz de Luz é uma tradução da edição inglesa de G.R.S. Mead e que tem o propósito de ilustrar a Gnosis de João.

Comment parvenir au trésor de la lumière, où nous pourrons atteindre le repos et chanter la gloire du Dieu inaccessible? Fascinants et déroutants avec leurs diagrammes et leurs puissances célestes aux noms mystérieux, les Livres de Iéou nous en révèlent le chemin, parsemées d’obstacles et d’embûches, ainsi que les mots de passes et les sceaux nécessaires pour en déjouer les gardiens. Pour quiconque s’intéresse aux origines chrétiennes, ce volume rend disponible pour la première fois une traduction fiable, toutes langues modernes confondues, de ces textes énigmatiques et uniques, qui suscitent la fascination à la fois des spécialistes et des non-spécialistes. Mettant en scène un dialogue entre Jésus et ses disciples, les Livres de Iéou révèlent à leurs lecteurs la configuration des sphères célestes et fournissent tout ce que les âmes doivent connaître (sceaux, chiffres secrets et formules à réciter) et recevoir (initiation aux mystères et baptêmes) pour franchir ces mondes. Le manuscrit accompagne ces révélations de Jésus de plusieurs diagrammes et dessins, qui illustrent les mondes célestes et les sceaux dont les âmes doivent se marquer.
Malgré leur importance pour la connaissance de la diversité des courants gnostiques, les « deux Livres de Iéou » figurent parmi les textes les plus méconnus et négligés de cette littérature. Ce volume vise à leur redonner la place qui leur revient. Le lecteur y trouvera une toute nouvelle édition critique du texte copte des « deux Livres de Iéou » – la première depuis 1892 –, réalisée à partir de négatifs sur verre du manuscrit et d’une collation du codex original, conservé à la Bibliothèque bodléienne d’Oxford. L’édition critique est accompagnée d’une traduction française – la première depuis 1891 –, qui rend les traités accessibles et intelligibles, et de notes philologiques et textuelles, qui expliquent le texte copte et justifient les choix de traduction. L’édition, la traduction et les notes sont précédées d’une introduction qui renouvelle complètement la compréhension de ces textes. On y trouvera notamment l’histoire moderne du manuscrit, depuis son acquisition par l’explorateur et géographe écossais James Bruce en 1769 – d’où son nom de codex Bruce –, et des informations inédites sur l’état dans lequel se trouvait le manuscrit à ce moment. L’introduction présente également la première analyse papyrologique et codicologique du manuscrit, qui a mené à un nouvel ordonnancement du texte conservé et à l’identification, dans ce qu’on considérait traditionnellement comme un seul traité en deux parties, de trois ouvrages distincts, provenant probablement d’au moins trois manuscrits eux aussi différents. Enfin, un chapitre consacré au contenu analyse et décrit en profondeur les traités, invitant le lecteur à une nouvelle compréhension des textes.

Strange Bedfellows: Wuthering Heights and Early Gnosticism The influence that orthodox religion holds over moral identity of the individual can hardly be disputed when one looks at how western culture has absorbed the rules of the early church. Emily Bronte probably did not know about the gnostic movement during the first two hundred years after Christ, and if she did, she surely did not have the information about the gnostics that Elaine Pagels gives us in The Gnostic Gospels. 1 Though Bronte's conception of religion was vastly different from the gnostic Christian ideal, both hold a common political focus: Bronte and the early gnostics were interested in how orthodox authority imposes its position on the individual rightly or wrongly. By looking at the issue of knowledge as the impetus for moral choice, both Bronte and the gnostics call for different rules for the individual. The model being suggested in gnosticism and through the Wuthering Heights Cathy / Heathcliff relationship calls for individual growth based on love, it encourages the participation of women through the adoption of the ideal of androgyny, it seeks to reestablish choice as the basis for sound judgment, and it suggests an earthly resurrection experience. Bronte died without knowing her historical connection with the gnostic Christians; both Bronte and the gnostics made scalding attacks against the orthodoxy .

L’objet de ce livre consiste en une éludication croisée de la philosophie organique whiteheadienne et de la gnose thomasienne. Il cherche à répondre à deux questions. La philosophie de l’événement, du processus ou du procès, d’Alfred North Whitehead (1861–1947) possède-t-elle, volens nolens, un fond gnostique syrien ? L’évangile apocryphe de Thomas, le gnostique juif qui a couché par écrit l’enseignement de Jésus probablement trente ans après son décès, offrant ainsi une source qui pourrait être plus ancienne que les évangiles canoniques et leur hypothétique texte-racine Q, gagne-t-il a être lu à partir de prémisses whiteheadiennes ?

Il testo prosegue dalla prima, inscindibile parte, e affronta i seguenti aspetti:

1) "NE BIBLIOS"
2) IL CANONE DELLE SCRITTURE
3) "ANTICA" e "NUOVA"?
4) I PADRI DELLA CHIESA
5) I SENSI DELLA SCRITTURA
6) TRADIZIONE e SCRITTURA
                    +
Manoscritti dei Vangeli Canonici
Manoscritti degli Apocrifi
Note
Bibliografia

Apostle  to the apostles or whore? The “Woman who knew the All”  or  one  who “perfumed her flesh in forbidden acts”? In a world looking for female voices from the past, where are the female voices in the Christian  story?  And  why has the  voice  of Mary Magdalene been silenced? Slandered yet never quite suppressed, what does Mary Magdalene’s resurgence into consciousness signal for us today?  As a female disciple  and a leader central to  the Jesus movement,her rehabilitation at the very  least opens up new pathways for women beyond unattainable ideal (the Virgin Mary) and carrier of sexual guilt (all other women). One of the questions to be addressed in the course of this  article is what does  “the Magdalene” mean? Did she really come from a town called Magdala as  the  longstanding  official version has  it?  Or,  the tantalizing  alternative,  was  it a title given to her by Jesus to cement her status in the early Christian  movement? Much of the traditional interpretation of Mary  Magdalene  stems from readings of the four  gospels and the 33rd Homily of Gregory the Great. Whilst important to many, these are not  the  only  texts that discuss her role.  Many others have become more widely  available in recent years.  By  looking at  these, we  gain a fuller picture  of  the  importance  of  Mary  Magdalene and of her role in the Christian  tradition. This article sets out to explore this role and her changing face  through historical texts and poetry, and open a space for reflection and encounter with the one whom Jesus named the “Watchtower of the Flock.”

The New Testament and early fathers occasionally have Jesus say something that is not recorded in the canonical gospels. These additional sayings came to be called agrapha (sg. agraphon “not written down”).  The term is somewhat ambiguous because they were ultimately recorded, just not in the gospels. (Traditionally, it is only applied to sayings, not anecdotes, longer stories, or discourses, but I have allowed some flexibility for the sake of presentation.) We also find agrapha in less authoritative Christian literature, heretical writings, and even Muslim literature.

En el 2000 los historiadores han tenido a disposición la primera copia del Evangelio de Judas, el Código Tchacos, un Evangelio gnóstico del segundo siglo. Breve historia del hallazgo de la literatura gnóstica. Breve ilustración del Gnosticismo.

It is a short essay on the origin and development of Gnosticism in and outside Christianity. The essay explores the Gnostic teachings that base the possibility of achieving freedom from the prison of the material universe on the salvific role of knowledge, "gnosis." It is a brief essay, which does not get into details while touching upon any area of Gnosticism and only briefly discusses major aspects and ideas of the quasi-independent Gnostic spiritualism. The essay also hints at the Gnostic characteristics found in Hinduism, Judaism, Zoroastrianism, and Islam.

Relationshop of Gnostic forms of the female Divine to Khokhmah, Isis, Ruha d'Qudsha and other traditions. Sophia, Barbelo, Arche, Eve/Zoë, and the theme of female creators "without a partner." Women in Gnostic scriptures, including Maryam / Mary Magdalene. Anti-woman, anti-natalist,  anti-Judaism, anti-Pagan and anti-astrological discourses. Gnostic pessimism, female "error" or "lack," and the gradual degradation of Sophia in Gnostic Christian writings.

For those who are new to the work of the New Classical Scholarship (NCS), we have discovered that history at least before the 1500's, was an "inside job". What that means is that it was being written only by royals who were either closely related to each other, or had royal ancestors in common with each other. That in turn, meant that in order for that to have been the case, a closed or controlled environment existed (my term is 'Royal Supremacy') that amounted to a royal oligarchy. Everything that was being written was tightly controlled, and no one other than royalty could write anything for publication under penalty of death. There were several reasons for why they had demanded such tight security over the material that was allowed to reach the public. Much of that is explained in many of my other papers. Suffice it to say that all that was being written was being written by this royal oligarchy, and not by just anyone. There was no freedom of speech, only the illusion of it which was created by these royals. In fact, since they were the only ones who were writing for publication, they were writing BOTH the biblical texts and the non-biblical texts. It means that in order to understand history correctly and biblical texts, that we must now consider it in an entirely different context. Before anything can happen to me and/or my notes, I have been trying to save as much of that information as possible, in the form of research papers and compilations. From time to time, people will ask me just who the authors of the Gnostic gospels and other material were. This paper gives the most probable authorship and dates for 20 non-canon and/or Gnostic New Testament texts. The term 'Gnostic' has been used to describe some of the Christian material that was not included in the canon New Testament texts. Since I see that material as having been written by the same individuals as the canon material, I generally refer to it as the 'Apocryphal New Testament' material or non-canon New Testament texts. People have thought of this material or these texts as having been "rejected" from the NT canon for reasons known to those who were compiling what would be included in the "official" New Testament or texts that were ordained by the early Christian Church. But the real reason that much of that material wasn't included was because it either revealed too much, or it contained items that did not represent Jesus or other NT characters in the best light. Over the course of the years in which I had studied this material, at times I had worked with others in order to make more precise determinations regarding not only various component parts, passages, word usage, but several other factors which were involved in the creation of said material. And, one of those whom I had worked with was one of the most knowledgeable individuals on the subject of the New Testament and its authors, Abelard Reuchlin. As a result, I have many notes, some of which were the early opinions or conclusions of Abelard Reuchlin, along with my own notes with opinions and preliminary conclusions. Working together, Reuchlin and I were able to make more, and better determinations. There are various reasons for the conclusions that Reuchlin and I had reached regarding this material, not the least of which is that we knew just who was doing the writing of the canon NT texts and who those individuals were, as well as who they were writing as (i.e., their aliases and pen names).

El descubrimiento de la Biblioteca de Nag Hammadi en 1945 supondría, desde la perspectiva de la Historia del Cristianismo Primitivo, una revisión profunda del modo de valorizar el Cristianismo de los primeros siglos y, muy especialmente, de “uno de los fenómenos ideológicos que dominaron el pensamiento no sólo religioso, sino filosófico de la cuenca del Mediterráneo durante los siglos I al IV de nuestra era” : El Gnosticismo y la Gnosis del Cristianismo Primitivo.
Como “escuela filosófica o corriente esotérica” del Cristianismo Primitivo, el Gnosticismo conformando el Círculo Interno o Esotérico de la Primitiva Iglesia, cumplía la labor de retransmitir, a aquellos (hombres y mujeres) del Círculo Exotérico o Externo preparados para recibirlo, el «Conocimiento y una Comprensión de las realidades presentes, futuras y pasadas, con la seguridad y firmeza que le confiere el hecho de haber sido entregado y revelado por el Hijo de Dios.... Esta Gnosis fue entregada por vía no escrita a algunos de los Apóstoles y nos llegó por transmisión de generaciones sucesivas...» como expone Clemente de Alejandría en sus Stromata (VI, 7, 61)

Here the writers get fancy with things, and invoke the Pharaoh in the first half of the book, and the great Seth (Levi?) in the second half of the book.

Written around AD 170 with some more advanced ideas, the Masonic idea of the great compass appear to be invoked, wherein two ideas are juxtaposed together for additional insight and parallels of doctrines.

Some of the writing resembles what might be called psychedelic or far out.  Appearing to be an advanced Gnostic book for its unprecedented use of doctrines, it is a book that at first glance appears to be forgery.  The explanation is, that the late Gnostic author Allogenes is applying here the Egyptian "trick the eye" technique.


The book also has some teachings in common with the secret book of John, which might as well be the 2nd book of the Gnostic gospel of the Egyptians.  (John was an Hebrew name for the "Egyptian" Adam, once from Damascus.)

The Secret Book, a product of the medieval theosophy, also known in the literature as Gospel of John, belongs to apocryphal literature with apocalyptic and visionary orientation. The content of The Secret Book implies heretical elements, mainly typical for dualistic doctrines and especially for the doctrine of Bogomilism. In its content it describes the prehistory of creation of the world, the creation itself, and also uncovers the future history of the mankind, in which, in cosmogony sense, it mixes christian believes with non-christian ones, based on religious-philosophical concept of moderate dualism and gnosticism.
This text, today, is known only through two transcriptions in Latin, Parisian and Viennese versions, known by the names Codex Carcashsoniensis and Vienna Version. The translation in Latin is directly connected with the missionary work of the Bogomil babun (priest) Nasaria in 1170, whose goal was to spread the ideas of Bogomils among devotees of Catharism.
This 1999 publication  is the reverse translation of this text in Latin to Macedonian, the native tongue of the Bogomils in Macedonia, from the region of the Lake Prespa, who wrote it.

Here are some traditional/Catholic/Orthodox teachings for Wednesday of Holy Week, a.k.a. Holy Wednesday, Spy Wednesday, Good Wednesday, or Holy and Great Wednesday.

This is a day of remembrance of the betrayal by Judas, seen by followers of the canonical gospels as a clandestine spy among the disciples.

This obviously takes on very different connotations and meanings for certain sects of the Gnostic Christian traditions. (See The Gospel of Judas).

In the Byzantine Rite, the theme of Holy and Great Wednesday is the commemoration of the sinful woman who anointed Jesus before his crucifixion and burial. The service of the Sacrament of Holy Unction (Anointing of the Sick) is therefore a major celebration today in many Christian traditions. The Holy Oil (Chrism) is blessed by the Holy Spirit and is used for anointing the faithful for the healing of infirmities of the soul and body. In the Greek Orthodox Church, all members of the church receive Holy Unction on Holy Wednesday evening.

Timeless awareness is the essence of Dzogchen. Time experienced within timeless awareness is also an expression of the essence of Dzogchen. Dzogchen is an ancient form of Tibetan mystic humanism. Dzogchen makes the essential distinction between mind and awareness. A person can be located in mind alone and locked in time. As a person shifts from being located in mind alone (mindfulness) and goes beyond mind alone (mindfulness), one becomes aware of their own awareness. As we focus our awareness on our own innermost awareness, vast dimensions of awareness begin to open and self-reveal its nature to us. Awareness is a multidimensional experience and this awareness is infinite in its horizons. The innate qualities of awareness are spaciousness or openness or emptiness. Another quality of our awareness is luminous radiance and still another is awareness as energy. Awareness is alive and is both vast stillness and unceasing movement. The Union of Mind and Awareness When a person is able to experience the union of their mind and their awareness, then the person has a simultaneous experience of being in time and in timeless awareness. The mind is the place of thinking, feeling, sensation, memory and imagination and the mind is the mode of knowing singularity and difference in the world. This is the realm of ordinary knowingness and this is the realm of duality. Our mind is the realm of time. This time bound knowing is the knowing of you and I, us and them, this or that in time and place.

This article is a subchapter of a much longer study (about 80 pages) entitled: The Mother of Jesus and the Magdalene: One and the same Mary? An overview of the Sources (awaiting publication in a specific journal in one or more parts or as a separate booklet). The following passage gave the translators a lot of trouble and was the subject of much comment. The aim of a translation is to clarify the meaning of the text as well as possible, not to obscure it. Thus, I am following the translation of Jacques-Étienne Ménard which remains close to the text and seems to me to have grasped its spirit...

In the summer of 2013 at the Tibetan Center in Poolesville, Maryland the great Lama YangThang Rinpoche gave instruction on the practice of the great compassion, or as he described the practice, as being the practice of Absolute Compassion. The instruction was to extend the light of awareness into the world and into the cosmos. Extending the light of awareness into the present moment of a person, extending the light of awareness into the past time of the person and extending the light of awareness into the future time of the person. This truly is the great practice of the great compassion and everyone can practice this extension of the light of awareness. This very proactive praxis brings forth the light within us and fills us with the light of the field of awareness. It is great to practice this vast practice. Of course it takes a boldness of intention and passion of heart. Extending the light of our innermost awareness into the present of those we love, and into the past of those we love, and then extending the light into their future of those we love is self-liberating. The light of awareness illuminates experience, metabolizes experience, opens us into un-bound awareness, undoes fixated-ness, and brings forth luminous intensity. The light of awareness is pure potentiality. The same practice can be used with those whom we hate or dislike or whom disgust us. This practice of extending the light of awareness deepens our own experience of becoming aware of awareness. As we practice extending the light of awareness, awareness itself completely opens up for us and deepens our experience in depth and breath. In time we begin to experience the true secret of this praxis. Timeless awareness begins to be experienced by us and sustained by us. Timeless awareness is the

One of the Dialogue of the Saviour's most prominent features is the female character Mary who participates with other disciples in a discussion with Jesus. Most texts in the Nag Hammadi codices including the Dialogue of the Saviour have been traditionally labeled as Gnostic. This study demonstrates the problems with the term, its influence on scholarship specifically on the so-called Gnostic Mary, and the ways in which it inevitably fails as a useful descriptive category, especially with respect to creating an artificial uniform character as the Gnostic Mary. This work then proceeds to consider a number of frequently overlooked issues including the unspecified identity of Mary in the Dialogue of the Saviour and the gender construction in the socio-historical context of the Dialogue of the Saviour.

Cet article est un sous-chapitre d'une étude beaucoup plus longue (environ 80 pages) intitulée : La Mère de Jésus et la Magdaléenne : Une seule et même Marie ? Un aperçu des sources (en attente de publication dans une revue spécifique en une ou plusieurs parties ou sous forme de livret séparé)

This is my extensive introduction to Bultmann's commentary on John as the first volume in the Johannine Monograph Series edited by Alan Culpepper and myself. It covers over a century of Johannine scholarship, including Bultmann's contribution and scholarship before and after.

Cet opuscule reprend l’essentiel des informations et des découvertes récemment publiées dans :

"Marie appelée la Magdaléenne – Ier - VIIIe siècle – Entre Traditions et Histoire".

Essentiellement conçu pour permettre au public le plus large possible d’avoir facilement accès au résultat de ces investigations, aucune note (hormis les renvois aux annexes) ni référence ne vient en entraver la lecture. Le lecteur averti et/ou plus exigeant est invité à se tourner vers l’édition scientifique parue en 2017 aux Presses Universitaires de Provence dans la collection « Héritage méditerranéen »

"La démonstration de Thierry Murcia est argumentée et le passage en revue des sources est exemplaire (…) La thèse de Thierry Murcia (…) est solidement fondée sur le plan historique et philologique. "

Gilles Dorival, Professeur émérite à l’Université d’Aix-Marseille, Membre honoraire de l’Institut Universitaire de France

Evidence That Jesus and The Original Aramaic Christians Were Vegetarians -- Uncovering A Vegetarian Jesus at the Beginning of Christianity, By James Bean

“As long as Man continues to be the ruthless destroyer of lower living beings, he will never know health or peace. For as long as men massacre animals, they will kill each other. Indeed, he who sows the seed of murder and pain cannot reap joy and love.” (Pythagoras)

“Nothing will benefit human health and increase chances for survival of life on Earth as much as the evolution to a vegetarian diet.” (Albert Einstein)

“Be on guard, so that your hearts do not become heavy with the eating of flesh and with the intoxication of wine and with the anxiety of the world, and that day come upon you suddenly; for as a snare it will come upon all who dwell upon the surface of the earth.” (Jesus, Luke 21:34, Evangelion Da-Mepharreshe — Old Syriac-Aramaic Manuscript of the New Testament Gospels)

“Go and find out what is meant by the scripture that says: ‘It is kindness that I want, not animal sacrifices.’” (Jesus, Gospel of Matthew 9:13, Good News translation)

Below you will encounter vegetarian sayings of Jesus from many sources — canonical and extra-canonical — along with a collection of passages revealing that the Apostles of the Jesus Movement were also vegetarians, following in the footsteps of their spiritual Master. In addition, I include examples of pro-veg passages from some early church fathers and many other writings too, including Gnostic, and Ebionite sources (Gospel of the Ebionites, Clementine Homilies).

Says Robert Eisenman in, James the Brother of Jesus, p. 240 — “John [the Baptist]… was both a ‘Rechabite’ or ‘Nazarite’ and vegetarian”.  “They [the Apostles] embraced and persevered in a strenuous and a laborious life, with fasting and abstinence from wine and meat.” (Eusebius, church father, Demonstratio Evangelica or “Proof of the Gospels”) “John never ate meat.” “James, the brother of the Lord, lived on seeds and plants and touched neither meat nor wine.” The Apostle Thomas: “He continually fasts and prays, and abstaining from the eating of flesh…” “…The Apostle Matthew partook of seeds, and nuts, hard-shelled fruits, and vegetables, without flesh.” Peter said, “I live on olives and bread, to which I rarely only add vegetables…” “The unnatural eating of flesh meats is as polluting as the heathen worship of devils…” (Peter, Clementine Homilies)

Dueling Gospel Traditions — Pro-Meat and Pro-Veg;

What About Those Pesky ‘Fishes and Loaves’?

Was John the Baptist Really A Bug-Eater?

Christianity Before Paul (The Original Hebrew Christians or Ebionites) and the Essene Connection;

A Biblical Basis For Vegetarianism;

Uncovering a Vegetarian Jesus (Yeshua) at the Beginning of Christianity;

Jesus Stopping Animal Sacrifice in the Temple;

The Vegetarian Apostles (Leadership of the Original Jesus Movement);

James the Just, Brother of Jesus, Head Apostle and the Next Leader of the Church, was a Vegetarian;

Church Fathers And Other Later Voices Affirming the Existence of the Earlier Veg Tradition;

Inter-Faith Love! Ebionite Solidarity With Vegetarians in India;

Vegetarian Prayer of Thanksgiving in the Nag Hammadi Library (Gnostic Gospels) and Corpus Hermeticum;

The Gnostics Were Vegetarians;

Wisdom from the East;

What About Those Modern-Day Neo-Essene Gospels of Peace?

Keith Aker’s Research Into Ebionite Christianity;

#Vegan #Vegetarian #Christianity #Ebionites #Essenes #GospelOfTheHebrews #Gnostic #GnosticGospels #Yeshua #Apostles #JohnTheBaptist #NagHammadiLibrary #ClementineHomilies

RE: Facades, illusions & ideological concepts created & promoted by ancient royalty out of necessity; effective creation of an alternate version of reality. It is only by knowing this information that the true nature of ancient texts may be understood correctly. Not knowing, means making incorrect assumptions & conclusions. Important!

My research shows that Gnosticism was a parallel religion created along with Christianity by the very same royal authors of Christianity. They did this, as with other versions of Christianity, for the purpose of generating discussions about Christianity, as that served to advertise it. The main point of that being that it was creating a passionate belief in believers by causing spirited debate.

Kālī - the most powerful and most misunderstood of Indian goddesses, she is an Image of Divinity whose roots extend well into the ancient Goddess worship of prehistory to reemerge in the Purāṇas and the Tantras. Under her name of Kālī, the Black Goddess rapidly ascended to the status of Alpha and Omega, the Ultimate Source itself in the Śākta stream of Indian religion. This article traces some of the history of her evolution, examines the legacy of the Tantras and of Śaktism, and touches on her current renaissance among certain segments worldwide. It suggests that Kālī could be morphing into an image of the Divine more in tune with our current search for the feminine face of God in our religious traditions, as well as embodying a cosmic image of divinity more in accord with the demands of ecospirituality, with its acknowledgement of a spiritual connection between human beings and the environment , and the most recent discoveries of the new physics. In the final reckoning, Kālī is seen to be an image of the Divine which cannot be disregarded or dismissed lightly.

This booklet contains most of the information and discoveries recently published in:

"Mary appelée la Magdaléenne – Ier - VIIIe siècle – Entre Traditions et Histoire".

Designed to allow the widest possible public to have easy access to the results of my inquiries, no footnote (except references to the appendices) nor reference will hinder reading. The discerning and/or more demanding reader is encouraged to read the academic version published in 2017 at the Presses Universitaires de Provence in the “Héritage méditerranéen” collection.

"Thierry Murcia’s demonstration is well-argued and the review of the sources is exemplary (...) His thesis (...) is solidly grounded in History and Philology."

Gilles Dorival, Aix-Marseille University & Institut Universitaire de France

See my other papers, articles, essays and books and related material. Current book: 'Piso Christ' (available on Amazon). See the work of all other researchers & scholars who have concluded a Roman origin for the creation of Christianity.

Refer to all references given in the works of Abelard Reuchlin and myself. Also see that of Bruno Bauer, James Ballantyne Hannay, Sir Ronald Syme, Rod Blackhirst, Carrington, and Joseph Atwill. And above all, please share this with others. Thank you. -RP

En el siguiente trabajo se abordará el estudio de la risa de Jesús en el Cristianismo primitivo o antiguo (30 – 325 d. C. aproximadamente), a partir del trabajo documental con diferentes textos apócrifos y canónicos y el análisis de distintos autores.
Considero relevante su investigación, porque tradicionalmente la Iglesia Católica (y otras religiones) ha tratado de mostrar un Jesús “hijo de Dios”, santo, bendito, sagrado, divino, un Hombre – Dios hijo de una Virgen, del que tenemos poco conocimiento acerca de sus características humanas. A pesar de que sabemos poco del Jesús histórico, como propone John Dominic Crossan, se trata de una de las figuras mejor documentadas de la antigüedad .
Si la literatura religiosa sobre Cristo poco se ha interesado en ofrecer la imagen de un Jesús sonriente, la literatura profana sí ha abordado el tema y, con frecuencia, como una crítica a la Iglesia. Un Jesucristo sonriente, está más cerca de nosotros que aquel Cristo que la Iglesia creó a través de un discurso de permanente seriedad, arrepentimiento y dolor; pues el Jesús de los evangelios es un ser capaz de sufrir mas no de sonreír .
Aunque falta una discusión crítica y global de la cuestión, intentaré determinar la importancia del estudio de los evangelios y textos apócrifos en cuestiones inherentes a los aspectos humanos de Jesús, principalmente aquellos que por su carácter sedicioso y hereje fueron excluidos del canon, como el caso puntual de la risa.
Mi hipótesis está orientada a determinar, mediante la comparación de distintas fuentes documentales, que el hecho de que Jesús en los Evangelios parece nunca haber reído ni sonreído, fue una omisión de  los constructores del canon  que consideraban la risa como una emanación del Diablo y un aspecto “demasiado” humano, de tono burlón,  no concordante con la visión de “hijo de Dios” con la que querían que fuese identificado.

The article was written at the University of Oslo, Faculty of Theology, under the aegis of project NEWCONT (New Contexts for Old Texts: Unorthodox Texts and Monastic Manuscript Culture in 4th- and 5th-Cent. Egypt), funded by the European Research Council (ERC) under the European Community’s Seventh Framework Programme (FP7/2007–2013) / ERC Grant agreement no 283741.

This short paper is simply designed to raise questions as to Markan priority in the solution of the synoptic puzzle. It gives a short and by no means comprehensive outline of the synoptic problem, and asserts that while there is no present day academic consensus regarding an alternative hypothesis to Markan priority, it does not mean Markan priority is a satisfactory theory explaining the data in the three gospels. It is not and many of its inadequacies are explained in this paper. The first half of the paper outlines some of the hypotheses put forward which attempt to explain the data, this culminates with Markan priority. The second half is a critique of the hypothesis based on the work of Farmer on the Griesbach hypothesis. The final conclusion is by no means certain.