Successive saviors have been cleverly overwritten out of the gospel story
This inspiring biblical commentary, subtitled, "The New Testament coverup of saviors John the Baptist and James the Just", completely changes what we thought we once knew about the New Testament. No matter your set beliefs or preferred ways, this book is sure to open your mind to think outside of the box.
Saviors began coming to the world since as early as Seth and Enoch, and they are in evidence all throughout the biblical texts, in both the Old and the New 'Testaments'. Now it can be shown that 'Judas' was really savior James 'the Just' -- the successor to Jesus -- his persona inverted tendentiously in the gospel 'Betrayal' story as traitor 'Judas', to hide him in plain sight. The Dead Sea Scrolls, early Christian writers like Clement of Alexandria and Hegesippus, the Gnostic Nag Hammadi texts, and the just-recently discovered Gospel of Judas inform the canon, which must now be reinterpreted in light of this new information.
Biblical scholars, in disarray over the meaning of the text of the amazing second-century Coptic Gospel of Judas from Egypt, have no idea what to make of it. They even argue against their own reasons for claiming Jesus wants Judas to sacrifice him, when it is really Judas who is 'sacrificed' at the text's climax: "But you will exceed them all, for you will sacrifice the man who bears me" (56:20). This passage from the gnostic discovery at Al Minya, Egypt, in 1945 is only the most stunning of the many clues as to what spawned the gospel myth of "the Betrayal". Judas "exceeds" the other disciples because he is to become the new Master/savior! There was no betrayal. What it was was a successor installation event tendentiously covered up by an invented story of betrayal to divert attention from the intended successor, James -- acknowledged in extra-biblical sources and even early church sources such as Eusebius, Papias, and Jerome as leader of the Jerusalem Assembly after Jesus.
Evidently not stressed in Western Universities is Mystic scriptural interpretation. In the Gospel of Judas, Jesus ascends -- 'resurrects'-- before death to the heavens on his own in the narrative (36:16) therefore not needing to be 'released' by Judas from his mortal body as the scholars are mostly now saying. Even in the canonical gospels Jesus does this, for example, at 'the Transfiguration' (Matt. 17/Mark 9/Luke 9). Prominent biblical scholars Drs. Karen King and Elaine Pagels, both experts in gnostic literature, have pointed out this obvious flaw in the consensus orthodox reading of the Gospel of Judas.1
'Judas' was James, inverted
The central teaching of Mysticism is the merging of the disciple's being into that of his Master. The 'sacrifice' was not of the Master Jesus, but of self, as it still is today. No real Master is going to tell a hand-picked follower to betray him. 'Judas' was savior James 'the Just', inverted negatively and then hidden in plain sight to clear the way for the Pauline universal savior figure 'Jesus Christ'. Whether Jesus Christ was a real character or not isn't the point in question. His having had a successor is. The fictional character 'Judas' was created to cover for James, and inverted: a 'traitor' in place of the successor to Jesus. Evidently, late first-century church authorities saw Master James as a threat to their new Pauline proto-orthodox church. James, historically better attested than 'Jesus' (who actually is not historically recorded at all), was, as 'Judas', the one in the Gospel of Judas who "brings the Twelve to completion in their god" (36:2-4), and whose "star rules the thirteenth aeon" (55:12-13), the highest heavenly region. He is "replaced" spiritually by Master 'Jesus', whoever that figure was: "someone else will replace you", gJudas 36:1. The 'handing over' at the end of the narrative is merely a sop to the canonical betrayal story, too well known by the writing of "Judas" to leave out. The greed motive, as well, is mythic. The canonical 'thirty pieces of silver' reward from Zechariah 11 is a story told differently in all four gospels and is only quote-mining, like Psalm 41:9, Zechariah 12:10, and 13:7, disingeuously supporting gospel fiction surrounding the advent of Master James.
The entire 'Betrayal', in all four gospels, is revealed as a Pauline-school cover-up of the preeminence of James the Just, clearly shown to be a true first-century savior in his own right in the Dead Sea Scrolls, the gnostic gospels, early church sources, and the canonical gospels -- when rightly interpreted. Three prominent Passion 'prophecy' quotes from the Tanak (Old Testament) -- Psalm 41:9 ("he hath lifted his heel against me", cited in John 13:18), Zechariah 12:10 ("look on him whom they pierced", John 18:37) and 13:7 ("Strike the shepherd". Matt. 26:31/Mark 14:27) -- are examined and found to be mistranslated and misinterpreted in the Gospel Betrayal story. The connections in the gospel 'Betrayal' to James are so numerous and so undeniable as to stun even the most skeptical. Besides the most compelling and stunning evidence of all for 'Judas' as James -- in the betrayal sequence of John 13 itself (Psalm 41:9 rightly translated) -- three examples from extra-canonical sources can be mentioned here: James is the one the disciples are to go to for leadership after Jesus as the one "for whom heaven and earth were created" in the gnostic Gospel of Thomas (logion 12); the sop of bread goes to James -- not to Judas, not to the disciples -- in the now-lost Gospel According to the Hebrews, mentioned by Irenaeus, Origen and Eusebius, and is a sign of something good; and the infamous kiss of death by Judas is turned around in the canon from one of highly positive symbolic significance between two Masters -- James and Jesus -- in the First and Second Apocalypses of James from the Nag Hammadi Library.
John the Bapist was also a Savior
Also covered is John the Baptist, the predecessor Master/savior to 'Jesus' -- shown in the original uncorrupted Hebrew of the Gospel of Matthew (perhaps identical to GATH) to be savior "of all the world" (17:11). Pauline sacrificial salvation is condemned by Jesus prophetically in four different passages in the Gospel of Matthew (5:19, 7:15, and 24:5-14) and Revelation 2:2-14, the received Greek text of Matthew then scribally corrupted in an attempt to disguise it. Many passages in the canonical gospels are assumed to be something they quite simply are not, like famous Mark 10:45 and John 3:16, misunderstood to be foretelling a sacrifice of universal savior Jesus. In Luke's Gospel, another problematic example has Jesus baptized while John was in prison. John 9:4 should read as the earliest of all full New Testament manuscripts, the Codex Sinaiticus, reads: "We must do the works of him who sent us [not 'sent me' which is a scribal corruption] while it is day; night comes, when no one can work", clearly indicating that Jesus was not excluding himself from achieving his own 'work' while living. Paul's confessional salvation of Romans 10:9 is at odds with Jesus' own 'seeing the Master-in-real-time' salvation of John 6:40 and 14:7. Added all up, Christianity is in for a major revision. We now have new period information corroborating this first-century teaching of serial living Mastership.
Order your copy today and be prepared to be amazed.
1Pagels, Elaine, and Karen King, "Reading Judas", page 135.