This document discusses errors in research on the origins of Christianity that are influenced by theology and church dogma. It provides a 12-point list of major errors, including: 1) Interpreting Paul's letters through edited church texts rather than early gnostic Christianity. 2) Viewing the gospels as biographies rather than allegorical texts. 3) Failing to understand the gospels as midrashic literature with symbolic meaning. 4) Not recognizing that the gospels describe the incarnation of the spirit or wisdom. 5) Failing to understand that in Christianity, the word came before flesh. 6) Lacking knowledge of the myth of the spirit's incarnation from an anthropological perspective. 7)
«The Messiah-Christ is an ancient and archaic myth reformulated by the sects of apocalyptic messianism and transformed by Gnosticism and the Church of the second century». Eliseo Ferrer talks about the myths of primitive Christianity in an interview conducted on the occasion of the presentation of his book SACRIFICE AND DRAMA OF THE SACRED KING, at the beginning of the year 2022.
According Eliseo Ferrer, Christianity is an apocalyptic mythology transformed...Eliseo Ferrer
Eliseo Ferrer talks about the founding myths of Christianity in an interview conducted at the beginning of the year 2022, on the occasion of the presentation of his book SACRIFICE AND DRAMA OF THE SACRED KING.
“The Myth of the Fallen Angel. Its Theosophy in Scandinavian, English, and French Literature”, Nonfictional Romantic Prose. Expanding Borders, Steven P. Sondrup & Virgil Nemoianu (eds.), Ámsterdam/Filadelfia (PA), John Benjamins, 2004, pp. 433-457. ISBN: 90-272-3451-5. DOI: 10.1075/chlel.xviii.34los.
THE PLATONIC AND NEOPLATONIC TRADITIONS AND ROOTS OF CHRISTIANITYDr Ian Ellis-Jones
Excerpts from a major thesis written by Dr Ian Ellis-Jones - copyright Ian Ellis-Jones - all rights reserved - for information only - commercial use (except by copyright holder) prohibited
The Five Solas -- Class 1, Sola ScripturaChuck Noren
The Five Solas is a series of classes exploring the five major slogans of the Protestant Reformation. In this class, we look at Sola Scriptura or the Bible Alone. This traces some of its origins, its development during the Reformation, and how it applies today.
«The Messiah-Christ is an ancient and archaic myth reformulated by the sects of apocalyptic messianism and transformed by Gnosticism and the Church of the second century». Eliseo Ferrer talks about the myths of primitive Christianity in an interview conducted on the occasion of the presentation of his book SACRIFICE AND DRAMA OF THE SACRED KING, at the beginning of the year 2022.
According Eliseo Ferrer, Christianity is an apocalyptic mythology transformed...Eliseo Ferrer
Eliseo Ferrer talks about the founding myths of Christianity in an interview conducted at the beginning of the year 2022, on the occasion of the presentation of his book SACRIFICE AND DRAMA OF THE SACRED KING.
“The Myth of the Fallen Angel. Its Theosophy in Scandinavian, English, and French Literature”, Nonfictional Romantic Prose. Expanding Borders, Steven P. Sondrup & Virgil Nemoianu (eds.), Ámsterdam/Filadelfia (PA), John Benjamins, 2004, pp. 433-457. ISBN: 90-272-3451-5. DOI: 10.1075/chlel.xviii.34los.
THE PLATONIC AND NEOPLATONIC TRADITIONS AND ROOTS OF CHRISTIANITYDr Ian Ellis-Jones
Excerpts from a major thesis written by Dr Ian Ellis-Jones - copyright Ian Ellis-Jones - all rights reserved - for information only - commercial use (except by copyright holder) prohibited
The Five Solas -- Class 1, Sola ScripturaChuck Noren
The Five Solas is a series of classes exploring the five major slogans of the Protestant Reformation. In this class, we look at Sola Scriptura or the Bible Alone. This traces some of its origins, its development during the Reformation, and how it applies today.
Understanding The Bible Part One The Canons Of The BibleEdward Hahnenberg
The first in a six-part series examining how to understand the Bible using the historical-critical method. The subject of Part One is the Canons of the Old and New Testament, how they were decided, and the difference between the Catholic and Protestant canons.
GNOSTICISM and HERESY Proportional to the Teachings of the ROMAN CATHOLIC CHURCHWilliam John Meegan
I advise those that don’t know my research to get acquainted with it otherwise much of what will be discussed in this paper will make little or no sense at all.
Throughout my life I considered myself an initiate and devoted believer in the teachings of the Roman Catholic Church; though, I surpassed its rudimentary teachings some time ago I am still amazed at its incredible artistic and mystical structure and how the Church is fulfilling the mission that Christ entrusted to its care since the dawn of Christianity. Everything about the Roman Catholic Church and its mythoi (historicity) informs the soul as to the WHYS and WHEREFORES of it trials and tribulations in its quest for knowledge of the WORD OF GOD. Such research on the mythoi of Christianity explains what life is all about. In a very real sense my studies into the literature, artworks and monuments of Christianity is my personal prayer to God.
It can be said, truthfully, without prejudice that Gnosticism and Heresy collectively symbolize the myriad forms of belief systems that spring out of the psyche: i.e. ego-consciousness and the unconscious mind of individual initiates meditating on the original narratives of Christianity; because, modernity is led to believe that initially there was, at the time, no standardized religious educational system that informed the vast majority of the populace (laity) as to what the standardized Christian belief system entailed. Or let us say this is the mythoi vis-à-vis the dawn of Christianity that has been past down to posterity by those that wrote the sacred scriptures.
Personally, I beg to differ that this is what Gnosticism and Heresy is all about; however, I do believe that Gnosticism and Heresy were conceived and written by highly knowledgeable orthodox Catholics theologians. One of the most glaring truths about Gnosticism and Heresy in contrast to the Catholic Church is that the narrative structure and demeanor of the four gospels of the New Testament in contrast to the Gnostic Gospels and those of the heretics is that the literary ambiance of the New Testament has far more sophistication to its storyline and content as to what a historical document should look like. It is as if the Gnostic and Heretical writings were conceived as cat’s paws to teach the esotericism of the New Testament. I do not deny the true and valid spiritual teachings of the Gnostic and Heretical texts; however, these were only conceived as cat’s paws by the authors of the Old and New Testaments in order to fine-tune those texts as Christian historicity and to validate the reasons for them to be writing esoterically in the manner in which they were. Gnostic and Heretical texts never claim a historicity in fact they claim the extreme opposite of that mode of thought. Another very important clue that Gnosticism and Heresies were conceived by the early Christian theologians is the fact that esotericism is NEVER DISCUSSED. Now isn’t that an eye-opener.
The Renaissance Essay
Essay about The European Renaissance
Essay On The Renaissance
The Renaissance Era Essay
Essay on The European Renaissance
The Renaissance Essay
The Renaissance Essay
Renaissance Essay
Essay on The Renaissance
Esta amplia reseña apareció en:
Revista RELACIONES. Montevideo (Uruguay). Nº 478 - Marzo de 2024. Páginas 24 y 25.
Autor del libro: Eliseo Ferrer
SACRIFICIOS HUMANOS, CANIBALISMO Y SEXUALIDAD RITUAL EN EL MUNDO ANTIGUO.
Según Jorge Liberati (autor de la reseña), la obra se consagra como construcción del todo original, materialista en el sentido de un materialismo no visiblemente histórico ni estrictamente dialéctico. Una visión independiente y objetiva, aunque apasionada, seriamente documentada de acuerdo a una estructura temática convincente y cuyo poder de persuasión no abriga el propósito de contravenir los principios fundamentales de la tradición teológica, sino el de investigar sus antecedentes y demostrar sus ancestrales correlaciones desde siempre ignoradas o desde siempre solapadas.
El libro aborda de las bases materiales de la creación del mundo y de lo sagrado. Un Mundo que el autor define como algo «en permanente construcción, a cargo de Sujetos Operatorios que encontraron el primer «sentido» en su relación con los animales y en la regularidad de los movimientos cósmicos».
Como afirma Eliseo Ferrer, lejos de todo sensacionalismo y de toda intención perturbadora, lo que encontrará en este libro es un conjunto de fenómenos, más o menos relacionados y sostenidos por estructuras y relatos de sentido, que constituyen el fundamento de la práctica totalidad de las culturas antiguas. Es decir, encontrará una serie de fenómenos no accidentales ni gratuitos, reiterados temporalmente bajo la práctica del ritualismo y provistos del significado analógico, práctico y finalista que les ofrecían los mitos. De tal manera que, cuando hablamos de «sacrificios humanos», hablamos de rituales sangrientos en los que se asesinaba a hombres, a mujeres y a niños no de forma cruel, inopinada y caprichosa, sino a través de una liturgia perfectamente institucionalizada, cuyas razones de índole práctico aparecían fundadas en los mitos.
Elementos para una teoría de la construcción de lo sagrado. / Eliseo Ferrer incluye los contenidos de esta obra dentro del contexto que estableció el tránsito entre los cultos paleolíticos a los númenes animales («religión primaria») y los cultos mitológicos del Neolítico («religión secundaria»), en ese tiempo en que se produjo la revolución agrícola, seguida de la revolución urbana de los primeros cultivadores junto a las grandes cuencas fluviales. Se trata de contenidos que fueron en parte sugeridos en su libro Sacrificio y drama del Rey Sagrado (2021), pero que aquí amplía y reformula de cara, entre otros objetivos, a reforzar los elementos básicos de una teoría antropológica de la construcción de lo sagrado. Si bien, como el mismo autor reconoce, con el propósito más amplio de reconsiderar y volver al estudio de una serie de fenómenos socioculturales sometidos secularmente a interpretaciones teológicas e ideológicas, cuando no a todo tipo de prejuicios culturales y religiosos. Que es lo que sucede generalmente cuando hablamos de «sacrificios humanos», de «prostitución sagrada», de «canibalismo ritual» o de «expiación y redención en el mundo antiguo».
Como ya saben muchos de mis amigos y seguidores de Internet, suelo organizar casi todos los meses un foro-debate en Academia.edu sobre asuntos que normalmente giran en torno a la antropología social y cultural, pero también relativos a asuntos destacados de la historia antigua y de la crítica textual, campos en los que normalmente se desenvuelven mis trabajos. Y ocurrió que el pasado mes de diciembre me animé a proponer un debate de carácter general sobre mi libro «SACRIFICIO Y DRAMA DEL REY SAGRADO. (Genealogía, antropología e historia del mito de Cristo»). Porque, aunque la mayoría de los temas debatidos el pasado año 2022 fueron asuntos y materias contenidas en este libro, no me había animado a someter a discusión el libro en su totalidad. Y la experiencia, igual que había ocurrido en debates anteriores, resultó enormemente satisfactoria, ya que hubo aportaciones de carácter elogioso muy sólidas de especialistas, creyentes e increyentes, de EE.UU., Italia, Argentina, Uruguay, México, Colombia y, por supuesto, España. Pero he aquí que un buen día apareció una experta española, católica, universitaria y de Sevilla, que puso mi libro patas arriba y en la picota (sin «haberlo leído»), afirmando cosas como las que pueden leer si descargan el documento adjunto (Pdf), y que dieron lugar a mi respuesta: «Ateísmo y materialismo metodológico. Carta a una católica recalcitrante».
Sobre la formación del mito de Cristo:
«De una primera lectura de la obra surge que toda la literatura generada por o asimilada a la tradición católica, desde sus inicios hacia finales del siglo II de nuestra era, especialmente su cristología, el destino escatológico del mito (muerte y resurrección) y el significado soteriológico de Cristo (como Salvador), resulta solo un breve capítulo en la gran historia cuyos orígenes inmediatos se remontan al lejano pasado».
«Este monumento, refinado instrumento de demostración teórica y fáctica al servicio de una tesis indiscutiblemente capital, reviste una gran belleza ensayística. Puede interpretarse como exploración extensiva en el territorio historiográfico más complicado, de tránsito escabroso y múltiples senderos. Territorio en general amojonado por la pasión religiosa, el fervor místico. la fantasía o aun la magia. Pero también como indagación intensiva, como arrojado y honesto buceo en un mar documental, a veces demasiado en calma y otras veces demasiado borrascoso, en el que abunda la tergiversación milenaria y testimonios que resultan casi siempre copias de copias a través de siglos».
Four intense pages (Revista RELACIONES, Montevideo) in which an atheist materialist speaks in depth about Christianity, religion and the anthropological phenomenon of the sacred.
Revista RELACIONES, nº 474 – Noviembre de 2023 / Montevideo (Uruguay).
LA REVISTA LIBERTARIA «LIBRE PENSAMIENTO» ELOGIA EL LIBRO DE ELISEO FERRER, «SACRIFICIO Y DRAMA DEL REY SAGRADO».
Estimados amigos: A través de la presente nota os informo de que, tras haber sido objeto de una docena de reseñas universitarias ampliamente satisfactorias, durante las semanas prenavideñas (2022) tuvimos un debate abierto en Academia.edu sobre mi libro «SACRIFICIO Y DRAMA DEL REY SAGRADO (Genealogía, antropología e historia del mito de Cristo)» que resultó sumamente interesante y alentador. Participaron más de cuatrocientas personas (en español e inglés) y la valoración del balance fue realmente positiva. Digamos que el mundo académico (o la representación que participó) se pronunció favorablemente de forma muy mayoritaria. Pues solo de forma residual aparecieron algunas críticas de escaso fundamento y nulo valor intelectual provenientes de sectores recalcitrantes y extremos: evangélicos fundamentalistas y católicos tridentinos.
Por lo demás, el año 2022 acabó con una gran noticia, ya que recibimos el número de verano de la prestigiosa revista libertaria LIBRE PENSAMIENTO, donde un escrito de su director, Jacinto Ceacero Cubillo, dedicaba tres extraordinarias páginas al libro de marras.
Adjunto PDF con estos comentarios de la revista LIBRE PENSAMIENTO.
Las filosofías racionalistas y la teología de la Iglesia ocultaron a lo largo de dos mil años el verdadero significado de los mitos y de la mitología antigua, para reducir su significado a aquello que, presentado como verdad aparente en un discurso, resultaba ser falso en realidad. En este sentido, un mito vendría determinado por la narración a través de la cual se ofrecería realidad a algo o a alguien que carecería de ella. En este orden, el mito implicaba falsedad. Pero los mitos y las mitologías de la prehistoria y el mundo antiguo fueron otra cosa muy diferente.
The sacrificial and violent death of the Sacred King (the queen´s son or Neolithic goddess's son) was the foremost part of an archaic ritual that, periodically, pursued the propitiatory influence of Earth Goddess 's invisible forces and energies on cosmos renewal and the tribe's impurities and sins expiation. It was one of the primitive cultures and world's protohistory's most characteristic «religious» events which marked the thereafter man's relationships with the «sacred» realm. This ancient and complex ritual phenomenon was typified by James G. Frazer in «The Golden Bough: A study in Magic and Religion» (1890-1922), as the «Sacrifice of the Sacred King».
Preámbulo del libro SACRIFRICIO Y DRAMA DEL REY SAGRADO, de Eliseo Ferrer.
Vaya por delante que ésta no es una obra de consenso académico; y tampoco una obra guiada por la fe religiosa, ni por los presupuestos decimonónicos del ateísmo antirreligioso y anticristiano. Decía el mitólogo Joseph Campbell que la humanidad se divide entre quienes creen literalmente los textos sagrados (creyentes) y quienes no creen en ellos (ateos). Pero, como en su caso, aquí nos separamos de esta disyuntiva para adoptar una postura diferente, pues de lo que se trata no es de afirmar o de negar las creencias cristianas, sino de estudiarlas, entenderlas y comprenderlas. No se trata de aceptar sin más esta dicotomía y de tomar postura, sino de proponer una posición fundamentada en postulados ajenos a la fe que nos desmarcan también tanto de las posiciones seculares del ateísmo militante como de los planteamientos y los lugares comunes de cierto agnosticismo académico encadenado a la ideología de la Iglesia. Nos encontramos ante una obra guiada por la seducción y la perplejidad frente al fenómeno religioso de alguien que abandonó la fe en su lejana adolescencia y carece, por tanto, de todo vínculo personal con la transcendencia; de alguien que mantiene unas posiciones de partida que pudiéramos definir bajo el rótulo de «ateísmo esencial» o «esencialista»,[1] pero que se ha visto fascinado por el fenómeno antropológico de la fe en el «más allá» hasta el punto de descubrir en él esa indudable fuerza creativa que ha determinado y conformado la filosofía, la historia y los modos de vida de los diferentes pueblos y culturas.
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Understanding The Bible Part One The Canons Of The BibleEdward Hahnenberg
The first in a six-part series examining how to understand the Bible using the historical-critical method. The subject of Part One is the Canons of the Old and New Testament, how they were decided, and the difference between the Catholic and Protestant canons.
GNOSTICISM and HERESY Proportional to the Teachings of the ROMAN CATHOLIC CHURCHWilliam John Meegan
I advise those that don’t know my research to get acquainted with it otherwise much of what will be discussed in this paper will make little or no sense at all.
Throughout my life I considered myself an initiate and devoted believer in the teachings of the Roman Catholic Church; though, I surpassed its rudimentary teachings some time ago I am still amazed at its incredible artistic and mystical structure and how the Church is fulfilling the mission that Christ entrusted to its care since the dawn of Christianity. Everything about the Roman Catholic Church and its mythoi (historicity) informs the soul as to the WHYS and WHEREFORES of it trials and tribulations in its quest for knowledge of the WORD OF GOD. Such research on the mythoi of Christianity explains what life is all about. In a very real sense my studies into the literature, artworks and monuments of Christianity is my personal prayer to God.
It can be said, truthfully, without prejudice that Gnosticism and Heresy collectively symbolize the myriad forms of belief systems that spring out of the psyche: i.e. ego-consciousness and the unconscious mind of individual initiates meditating on the original narratives of Christianity; because, modernity is led to believe that initially there was, at the time, no standardized religious educational system that informed the vast majority of the populace (laity) as to what the standardized Christian belief system entailed. Or let us say this is the mythoi vis-à-vis the dawn of Christianity that has been past down to posterity by those that wrote the sacred scriptures.
Personally, I beg to differ that this is what Gnosticism and Heresy is all about; however, I do believe that Gnosticism and Heresy were conceived and written by highly knowledgeable orthodox Catholics theologians. One of the most glaring truths about Gnosticism and Heresy in contrast to the Catholic Church is that the narrative structure and demeanor of the four gospels of the New Testament in contrast to the Gnostic Gospels and those of the heretics is that the literary ambiance of the New Testament has far more sophistication to its storyline and content as to what a historical document should look like. It is as if the Gnostic and Heretical writings were conceived as cat’s paws to teach the esotericism of the New Testament. I do not deny the true and valid spiritual teachings of the Gnostic and Heretical texts; however, these were only conceived as cat’s paws by the authors of the Old and New Testaments in order to fine-tune those texts as Christian historicity and to validate the reasons for them to be writing esoterically in the manner in which they were. Gnostic and Heretical texts never claim a historicity in fact they claim the extreme opposite of that mode of thought. Another very important clue that Gnosticism and Heresies were conceived by the early Christian theologians is the fact that esotericism is NEVER DISCUSSED. Now isn’t that an eye-opener.
The Renaissance Essay
Essay about The European Renaissance
Essay On The Renaissance
The Renaissance Era Essay
Essay on The European Renaissance
The Renaissance Essay
The Renaissance Essay
Renaissance Essay
Essay on The Renaissance
Esta amplia reseña apareció en:
Revista RELACIONES. Montevideo (Uruguay). Nº 478 - Marzo de 2024. Páginas 24 y 25.
Autor del libro: Eliseo Ferrer
SACRIFICIOS HUMANOS, CANIBALISMO Y SEXUALIDAD RITUAL EN EL MUNDO ANTIGUO.
Según Jorge Liberati (autor de la reseña), la obra se consagra como construcción del todo original, materialista en el sentido de un materialismo no visiblemente histórico ni estrictamente dialéctico. Una visión independiente y objetiva, aunque apasionada, seriamente documentada de acuerdo a una estructura temática convincente y cuyo poder de persuasión no abriga el propósito de contravenir los principios fundamentales de la tradición teológica, sino el de investigar sus antecedentes y demostrar sus ancestrales correlaciones desde siempre ignoradas o desde siempre solapadas.
El libro aborda de las bases materiales de la creación del mundo y de lo sagrado. Un Mundo que el autor define como algo «en permanente construcción, a cargo de Sujetos Operatorios que encontraron el primer «sentido» en su relación con los animales y en la regularidad de los movimientos cósmicos».
Como afirma Eliseo Ferrer, lejos de todo sensacionalismo y de toda intención perturbadora, lo que encontrará en este libro es un conjunto de fenómenos, más o menos relacionados y sostenidos por estructuras y relatos de sentido, que constituyen el fundamento de la práctica totalidad de las culturas antiguas. Es decir, encontrará una serie de fenómenos no accidentales ni gratuitos, reiterados temporalmente bajo la práctica del ritualismo y provistos del significado analógico, práctico y finalista que les ofrecían los mitos. De tal manera que, cuando hablamos de «sacrificios humanos», hablamos de rituales sangrientos en los que se asesinaba a hombres, a mujeres y a niños no de forma cruel, inopinada y caprichosa, sino a través de una liturgia perfectamente institucionalizada, cuyas razones de índole práctico aparecían fundadas en los mitos.
Elementos para una teoría de la construcción de lo sagrado. / Eliseo Ferrer incluye los contenidos de esta obra dentro del contexto que estableció el tránsito entre los cultos paleolíticos a los númenes animales («religión primaria») y los cultos mitológicos del Neolítico («religión secundaria»), en ese tiempo en que se produjo la revolución agrícola, seguida de la revolución urbana de los primeros cultivadores junto a las grandes cuencas fluviales. Se trata de contenidos que fueron en parte sugeridos en su libro Sacrificio y drama del Rey Sagrado (2021), pero que aquí amplía y reformula de cara, entre otros objetivos, a reforzar los elementos básicos de una teoría antropológica de la construcción de lo sagrado. Si bien, como el mismo autor reconoce, con el propósito más amplio de reconsiderar y volver al estudio de una serie de fenómenos socioculturales sometidos secularmente a interpretaciones teológicas e ideológicas, cuando no a todo tipo de prejuicios culturales y religiosos. Que es lo que sucede generalmente cuando hablamos de «sacrificios humanos», de «prostitución sagrada», de «canibalismo ritual» o de «expiación y redención en el mundo antiguo».
Como ya saben muchos de mis amigos y seguidores de Internet, suelo organizar casi todos los meses un foro-debate en Academia.edu sobre asuntos que normalmente giran en torno a la antropología social y cultural, pero también relativos a asuntos destacados de la historia antigua y de la crítica textual, campos en los que normalmente se desenvuelven mis trabajos. Y ocurrió que el pasado mes de diciembre me animé a proponer un debate de carácter general sobre mi libro «SACRIFICIO Y DRAMA DEL REY SAGRADO. (Genealogía, antropología e historia del mito de Cristo»). Porque, aunque la mayoría de los temas debatidos el pasado año 2022 fueron asuntos y materias contenidas en este libro, no me había animado a someter a discusión el libro en su totalidad. Y la experiencia, igual que había ocurrido en debates anteriores, resultó enormemente satisfactoria, ya que hubo aportaciones de carácter elogioso muy sólidas de especialistas, creyentes e increyentes, de EE.UU., Italia, Argentina, Uruguay, México, Colombia y, por supuesto, España. Pero he aquí que un buen día apareció una experta española, católica, universitaria y de Sevilla, que puso mi libro patas arriba y en la picota (sin «haberlo leído»), afirmando cosas como las que pueden leer si descargan el documento adjunto (Pdf), y que dieron lugar a mi respuesta: «Ateísmo y materialismo metodológico. Carta a una católica recalcitrante».
Sobre la formación del mito de Cristo:
«De una primera lectura de la obra surge que toda la literatura generada por o asimilada a la tradición católica, desde sus inicios hacia finales del siglo II de nuestra era, especialmente su cristología, el destino escatológico del mito (muerte y resurrección) y el significado soteriológico de Cristo (como Salvador), resulta solo un breve capítulo en la gran historia cuyos orígenes inmediatos se remontan al lejano pasado».
«Este monumento, refinado instrumento de demostración teórica y fáctica al servicio de una tesis indiscutiblemente capital, reviste una gran belleza ensayística. Puede interpretarse como exploración extensiva en el territorio historiográfico más complicado, de tránsito escabroso y múltiples senderos. Territorio en general amojonado por la pasión religiosa, el fervor místico. la fantasía o aun la magia. Pero también como indagación intensiva, como arrojado y honesto buceo en un mar documental, a veces demasiado en calma y otras veces demasiado borrascoso, en el que abunda la tergiversación milenaria y testimonios que resultan casi siempre copias de copias a través de siglos».
Four intense pages (Revista RELACIONES, Montevideo) in which an atheist materialist speaks in depth about Christianity, religion and the anthropological phenomenon of the sacred.
Revista RELACIONES, nº 474 – Noviembre de 2023 / Montevideo (Uruguay).
LA REVISTA LIBERTARIA «LIBRE PENSAMIENTO» ELOGIA EL LIBRO DE ELISEO FERRER, «SACRIFICIO Y DRAMA DEL REY SAGRADO».
Estimados amigos: A través de la presente nota os informo de que, tras haber sido objeto de una docena de reseñas universitarias ampliamente satisfactorias, durante las semanas prenavideñas (2022) tuvimos un debate abierto en Academia.edu sobre mi libro «SACRIFICIO Y DRAMA DEL REY SAGRADO (Genealogía, antropología e historia del mito de Cristo)» que resultó sumamente interesante y alentador. Participaron más de cuatrocientas personas (en español e inglés) y la valoración del balance fue realmente positiva. Digamos que el mundo académico (o la representación que participó) se pronunció favorablemente de forma muy mayoritaria. Pues solo de forma residual aparecieron algunas críticas de escaso fundamento y nulo valor intelectual provenientes de sectores recalcitrantes y extremos: evangélicos fundamentalistas y católicos tridentinos.
Por lo demás, el año 2022 acabó con una gran noticia, ya que recibimos el número de verano de la prestigiosa revista libertaria LIBRE PENSAMIENTO, donde un escrito de su director, Jacinto Ceacero Cubillo, dedicaba tres extraordinarias páginas al libro de marras.
Adjunto PDF con estos comentarios de la revista LIBRE PENSAMIENTO.
Las filosofías racionalistas y la teología de la Iglesia ocultaron a lo largo de dos mil años el verdadero significado de los mitos y de la mitología antigua, para reducir su significado a aquello que, presentado como verdad aparente en un discurso, resultaba ser falso en realidad. En este sentido, un mito vendría determinado por la narración a través de la cual se ofrecería realidad a algo o a alguien que carecería de ella. En este orden, el mito implicaba falsedad. Pero los mitos y las mitologías de la prehistoria y el mundo antiguo fueron otra cosa muy diferente.
The sacrificial and violent death of the Sacred King (the queen´s son or Neolithic goddess's son) was the foremost part of an archaic ritual that, periodically, pursued the propitiatory influence of Earth Goddess 's invisible forces and energies on cosmos renewal and the tribe's impurities and sins expiation. It was one of the primitive cultures and world's protohistory's most characteristic «religious» events which marked the thereafter man's relationships with the «sacred» realm. This ancient and complex ritual phenomenon was typified by James G. Frazer in «The Golden Bough: A study in Magic and Religion» (1890-1922), as the «Sacrifice of the Sacred King».
Preámbulo del libro SACRIFRICIO Y DRAMA DEL REY SAGRADO, de Eliseo Ferrer.
Vaya por delante que ésta no es una obra de consenso académico; y tampoco una obra guiada por la fe religiosa, ni por los presupuestos decimonónicos del ateísmo antirreligioso y anticristiano. Decía el mitólogo Joseph Campbell que la humanidad se divide entre quienes creen literalmente los textos sagrados (creyentes) y quienes no creen en ellos (ateos). Pero, como en su caso, aquí nos separamos de esta disyuntiva para adoptar una postura diferente, pues de lo que se trata no es de afirmar o de negar las creencias cristianas, sino de estudiarlas, entenderlas y comprenderlas. No se trata de aceptar sin más esta dicotomía y de tomar postura, sino de proponer una posición fundamentada en postulados ajenos a la fe que nos desmarcan también tanto de las posiciones seculares del ateísmo militante como de los planteamientos y los lugares comunes de cierto agnosticismo académico encadenado a la ideología de la Iglesia. Nos encontramos ante una obra guiada por la seducción y la perplejidad frente al fenómeno religioso de alguien que abandonó la fe en su lejana adolescencia y carece, por tanto, de todo vínculo personal con la transcendencia; de alguien que mantiene unas posiciones de partida que pudiéramos definir bajo el rótulo de «ateísmo esencial» o «esencialista»,[1] pero que se ha visto fascinado por el fenómeno antropológico de la fe en el «más allá» hasta el punto de descubrir en él esa indudable fuerza creativa que ha determinado y conformado la filosofía, la historia y los modos de vida de los diferentes pueblos y culturas.
The Messiah-Christ: An ancient and archaic myth reformulated by the sects of Jewish apocalyptic messianism and transformed by the Church of the second century. That is, a Jewish Christianity without evangelical history or "zero point." Eliseo Ferrer proposes in Sacrifice and drama of the sacred king (Genealogy, anthropology and history of the myth of Christ) an alternative and critical vision of the foundations of Christianity. For, situated within the context of Jewish messianism, the Christianity of the «origins» was an enormously complex phenomenon that had nothing to do with the simplifications of the catechisms of the Church, nor with the fictions that the Lutheran reformers later built on through its uchrony of purity (Urgemeinde). As its author affirms, in order to understand the phenomenon in its true dimension we must know, first of all, what protognosticism and Christian gnosticism were, and also understand what role Jewish wisdom literature, intertestamental literature and apocalyptic literature played among certain Jewish messianic sects of the late Second Temple period. And, in addition to all of this, and very importantly, the events that occurred in the seventieth year of our era with the destruction of the Temple of Jerusalem in the first Jewish war against Rome must be valued in their fair term; in addition to knowing the exegetical techniques and the particular hermeneutics (midrash, derásh, pesher, etc.) used in the interpretation of the Scriptures by the different pre-rabbinic Judaisms, and through whose methods the first texts of the gospels were written.
(May 29th, 2024) Advancements in Intravital Microscopy- Insights for Preclini...Scintica Instrumentation
Intravital microscopy (IVM) is a powerful tool utilized to study cellular behavior over time and space in vivo. Much of our understanding of cell biology has been accomplished using various in vitro and ex vivo methods; however, these studies do not necessarily reflect the natural dynamics of biological processes. Unlike traditional cell culture or fixed tissue imaging, IVM allows for the ultra-fast high-resolution imaging of cellular processes over time and space and were studied in its natural environment. Real-time visualization of biological processes in the context of an intact organism helps maintain physiological relevance and provide insights into the progression of disease, response to treatments or developmental processes.
In this webinar we give an overview of advanced applications of the IVM system in preclinical research. IVIM technology is a provider of all-in-one intravital microscopy systems and solutions optimized for in vivo imaging of live animal models at sub-micron resolution. The system’s unique features and user-friendly software enables researchers to probe fast dynamic biological processes such as immune cell tracking, cell-cell interaction as well as vascularization and tumor metastasis with exceptional detail. This webinar will also give an overview of IVM being utilized in drug development, offering a view into the intricate interaction between drugs/nanoparticles and tissues in vivo and allows for the evaluation of therapeutic intervention in a variety of tissues and organs. This interdisciplinary collaboration continues to drive the advancements of novel therapeutic strategies.
Nutraceutical market, scope and growth: Herbal drug technologyLokesh Patil
As consumer awareness of health and wellness rises, the nutraceutical market—which includes goods like functional meals, drinks, and dietary supplements that provide health advantages beyond basic nutrition—is growing significantly. As healthcare expenses rise, the population ages, and people want natural and preventative health solutions more and more, this industry is increasing quickly. Further driving market expansion are product formulation innovations and the use of cutting-edge technology for customized nutrition. With its worldwide reach, the nutraceutical industry is expected to keep growing and provide significant chances for research and investment in a number of categories, including vitamins, minerals, probiotics, and herbal supplements.
Richard's entangled aventures in wonderlandRichard Gill
Since the loophole-free Bell experiments of 2020 and the Nobel prizes in physics of 2022, critics of Bell's work have retreated to the fortress of super-determinism. Now, super-determinism is a derogatory word - it just means "determinism". Palmer, Hance and Hossenfelder argue that quantum mechanics and determinism are not incompatible, using a sophisticated mathematical construction based on a subtle thinning of allowed states and measurements in quantum mechanics, such that what is left appears to make Bell's argument fail, without altering the empirical predictions of quantum mechanics. I think however that it is a smoke screen, and the slogan "lost in math" comes to my mind. I will discuss some other recent disproofs of Bell's theorem using the language of causality based on causal graphs. Causal thinking is also central to law and justice. I will mention surprising connections to my work on serial killer nurse cases, in particular the Dutch case of Lucia de Berk and the current UK case of Lucy Letby.
Multi-source connectivity as the driver of solar wind variability in the heli...Sérgio Sacani
The ambient solar wind that flls the heliosphere originates from multiple
sources in the solar corona and is highly structured. It is often described
as high-speed, relatively homogeneous, plasma streams from coronal
holes and slow-speed, highly variable, streams whose source regions are
under debate. A key goal of ESA/NASA’s Solar Orbiter mission is to identify
solar wind sources and understand what drives the complexity seen in the
heliosphere. By combining magnetic feld modelling and spectroscopic
techniques with high-resolution observations and measurements, we show
that the solar wind variability detected in situ by Solar Orbiter in March
2022 is driven by spatio-temporal changes in the magnetic connectivity to
multiple sources in the solar atmosphere. The magnetic feld footpoints
connected to the spacecraft moved from the boundaries of a coronal hole
to one active region (12961) and then across to another region (12957). This
is refected in the in situ measurements, which show the transition from fast
to highly Alfvénic then to slow solar wind that is disrupted by the arrival of
a coronal mass ejection. Our results describe solar wind variability at 0.5 au
but are applicable to near-Earth observatories.
A brief information about the SCOP protein database used in bioinformatics.
The Structural Classification of Proteins (SCOP) database is a comprehensive and authoritative resource for the structural and evolutionary relationships of proteins. It provides a detailed and curated classification of protein structures, grouping them into families, superfamilies, and folds based on their structural and sequence similarities.
Lateral Ventricles.pdf very easy good diagrams comprehensive
Eliseo Ferrer - About the fraudulent and sterile research on the origins of Christianity.
1. - 1 -
About the fraudulent
and sterile research on the origins
of Christianity.
(Corrected and enlarged version)
________________________________
By Eliseo Ferrer
our months ago, I opened a forum for discussion and debate on Academia.edu
about the influence that theology (and its dogmas and preconceived ideas)
continues to exert on historical research on the origins of Christianity. In other
words, I proposed to assess the enormous errors that a large part of the researchers in this
specialty have maintained in the last decades of the last century and continue to maintain
in the 21st century, due to their chaining to ideologies derived from ecclesiastical
positions (Catholics or Lutherans). Of course, I was not referring only to the positions of
Catholic or Protestant historians, mediated by their beliefs (which not all are, it must be
recognized. Cf. Alfred Loisy, Wilhelm Bousset, Rudolf Bultmann, Jean Daniélou, Daniel
Ruiz Bueno, Alejandro Díez Macho, Antonio Orbe, Franz Joseph Dölger, Raimon
Panikkar or the same Jacinto Choza, etc.), but to many historians also that they call
themselves agnostics or atheists, but whose research continues to be dominated and tied
(unbeknownst to them) to theology and ideologies derived from the secular Church
positions.
By opening this discussion forum, I did not intend anything other than an
approximation and a mere assessment of the state of the matter among experts and
professors from all over the world: a mere approach to the positions of an issue that I
consider very important and of great interest. The text that I proposed as the basis for the
debate was: «Myth, ritual and meaning of the Sacrifice of the Sacred King. The archaic
origins of the Christian myth», which is among the articles I have published on
Academia, Linkedin and other social networks; and that it was not, at first, more than a
F
3. - 3 -
(lords of cosmic matter), and the awakening to the Wisdom and identity with Christ, to
the faith in the resurrection of the Spirit of God (pagan mystery and protognosticism).4
Everyone should know that, written in Greek, the letters predated the gospels (also
written in Greek), and, as we know them today, they arrived late: several decades after
being exhibited and interpreted by the heresiarch Marcion and by the Gnostic masters.
Firstly, Jewish mysticism and protognosticism happened; then came the interpretations
and dogmas of ecclesiastics...5
The Church was not born in the Gospel of Matthew (as
pious legend tells), but after a ruthless struggle of certain "Judaizing" bishops with
textual allegorism, with Christianity of Marcion and with the Christianity of the Gnostic
masters.6
And I say “Judaizers”, because the bishops of Irenaeus needed their own
ideology to disguise their genuinely Gnostic theology (A. Orbe)7
and, through a late
revisionism, to get rid of Marcion and the Platonic intellectual hegemonism of
Gnosticism. And whoever does not understand the foundations of Christianity as a
constructivist process of texts and ideology based on the sapiential and apocalyptic
tradition, and inspired by the Book of Daniel;8
who does not understand the birth of the
Church as a ruthless struggle of sects and ideological and power interests (as something
completely alien to the pious legends of "Acts of the Apostles")9
you will understand
absolutely nothing about all these matters.
2) Considering the three Synoptic Gospels as biographies of Jesus Christ (or of Jesus, as
they say in these times) is another of the enormous errors of the so-called contemporary
research; something that many researchers claim without any foundation.10
In general
terms, these points of view fit into the consideration of these three texts as a historical
chronicle of Judea in the first century: a more or less successful account of the Herodian
history.
3) Another of the most important errors derives from the inability (and ignorance) to
understand that the gospels (in a broad sense, which includes canonicals and gnostics)
are midrashic literature (Midrash-Pésher): allegorical and symbolic texts inspired by
scriptural motifs that imply, at least, two different levels of reading.11
A literature
developed, originally, against the background of the archetypes of apocalyptic ideology
(revelation, kingdom of God, heavenly judge, final judgment, resurrection of the dead,
etc.) in transition, after the destruction of the Temple of Jerusalem, the year 70, to a pre-
Pauline and Pauline-based protognosticism (revealer, descent of the Spirit-Son of God,
salvation, return to heaven, etc.).12
A protognosticism filtered finally from Pauline
4 Rudolf Bultmann. Teología del Nuevo Testamento. Salamanca, 1981. p. 356.
5 Cf. Antonio Orbe. Cristología gnóstica. Introducción a la soteriología de los siglos II y III. Vol. I. Madrid, 1976.
6 Eliseo Ferrer. Sacrificio y drama del Rey Sagrado. «El Cristo de servidumbre de la Iglesia». Madrid, 2021. pp. 727-
760.
7 Op. Cit. Sacrificio… «El revisionismo gnóstico de los obispos romanos». pp. 571-593. Cf. Op. Cit. Antonio Orbe.
8 Op. Cit. Sacrificio… 416-418. Y «Trasfondo apocalíptico del Nuevo Testamento». pp. 457-462.
9 Op. Cit. Sacrificio… «Valentinianos y judaizantes en el seno de la iglesia de Roma» y «Marción y los fundamentos
de la Iglesia Católica». pp. 731-739.
10 Eliseo Ferrer. ¿Misteriosofia paulina o mercadotecnia? Una crítica de las falacias, tópicos y prejuicios más
comunes sobre los evangelios, el pecado, el alma y la carne. On Line Ediction. p. 9.
11 Mircea Eliade. Mito y realidad. Barcelona, 1991. pp. 171-174. E. Ferrer. Sacrificio… «Historización y narración de
los mitos judíos». pp.571-594. Y E. Ferrer. ¿Misteriosofia paulina o mercadotecnia? pp. 10-14
12 Cf. Robert M. Grant. La gnose et les origines chrétiennes. Paris. 1964. Original on English: Gnosticism and early
Christianity. New York, 1959. And Jean Daniélou. Teología del judeocrstianismo. Madrid, 2004.
4. - 4 -
mystery,13
which, imbued with Platonism, led certain sectarian Jews from apocalyptic
literature to the Christian Gnosticism of the late first century and the second and third
centuries, with a Savior who died and rose from the dead.
4) …Not understanding that the synoptic gospels (in an emic sense) were nothing more
than the story of the myth of the descent to earth and the incarnation of the Spirit, in the
broadest sense of protognosticism and Christian gnosticism.14
That is to say, the late
Platonic account of the descent of the soul to the sensible world, which died or was
annihilated, imprisoned and nailed to matter (wood), under the salvific expectation of the
resurrection and the final ascent to heaven. In a mythical sense, we can speak of the
descent of the Offspring of Good (Platonic) or of the Son of God-Wisdom, however we
want to call it.
In this context, Paul of Tarsus merged in his epistles the ideologies of apocalyptic and
Christian protognosticism with the mystery ideology of death and resurrection of the
divinity (R. Bultmann),15
thus offering the doctrinal basis of the gospels.
5) … Not understanding, as recognized by the great Raimundo Panikkar (whom I have
always admired, despite the great differences (materialism vs. mysticism)… Not
understanding, he said, that, in Christianity, «first was the Word (the Logos) and later
came the flesh».16
This is something evident in the Pauline letters, in Christian
Gnosticism and in the fourth gospel. And it also appears in a manifest way, although not
in an evident way, in the three synoptic gospels. The big affair in these three (synoptic)
texts is, above all, the descent of the Spirit (the Son of God), who descends, as a revealer
(like the Zoroastrian saviors and the central figure of the Gnostic myth), to save sleeping
men (dead) and prisoners of matter; in such a way that the resurrection (awakening) will
be the reward of the “chosen” and those privileged by divine “grace.” In the Gospel of
Mark, the Spirit descends into the Jordan in his first lines. And the gospels of Mateo and
Lucas present like base the myth of the incarnation of the Spirit, and not another thing.
6) …Not understanding or knowing absolutely nothing, beyond the dogmas of theology,
of the myth of the incarnation of the Spirit-Wisdom-Son of God.17
That is, not knowing
the platonic component of the phenomenon and not knowing what the myth of the
incarnation of the Spirit (or of the incarnation of the Son of God) is from an
anthropological (and historical), materialistic, naturalistic or positivist point of view.
For this reason, I must make it clear that it was not Christ who became incarnate in
Jesus of Nazareth, as many pious catechists and uninformed teachers affirm. Nor did
they carry on the aching backs of "a rebellious Galilean" (Jesus) the heavy burden of
theology, as many third- and fourth-rate historians believe. In an emic sense, what the
evangelical texts relate is the incarnation of the Spirit-Wisdom-Son of God in the double
13 R. Bultmann. Op. Cit. p. 356.
14 E. Ferrer. Sacrificio… «El mito gnóstico del descenso del Cristo Salvador a la tierra». pp.708-714.
15 References 4 and 13.
16 Raimon Panikkar. El Cristo desconocido del hinduismo. Para una cristofanía ecuménica. Madrid, 1994. pp.
172,173.
17 Joseph Campbell. Las máscaras de Dios. Vol. III. Madrid, 1999. Mitología Occidental. p. 394. Y E. Ferrer. Sacrificio…
«De la Memra al Logos. O cómo el Verbo se hizo carne». pp. 431-436.
5. - 5 -
Jewish figure of Jesus-Joshua/Messiah-Christós; through whose mythical narration the
Son of God became man. Although, in an etic sense, and as I have repeated on countless
occasions, we must recognize the allegorical and symbolic character of the texts; who,
beyond the literal reading (the Son of God becomes Man) and in a deeper reading,
transport us to the Gnostic idea of the divine component (the spark of light) within
human carnality.18
As Joseph Campbell rightly said, «God did not become a Man, nor
did he divinize and adopt a human being; because that man, the world itself, knew itself
to be divine; from whose anthropological experience derived a field of inexhaustible
spiritual depth».19
Here is the secret and the basis of the myth of the incarnation of the
divinity.
Everything is very clear in the philosophy-theology (mythology) of Protognosticism
and Christian Gnosticism, basis of the Christianity of the Church.20
Everything is dark,
convoluted and confused in the dogmatics of the Catholic bishops.
7) …Not understanding, or not wanting to understand, that the Redemptorist ideology of
the forgiveness of sins due to the monstrosity of the spilled blood, the suffering and the
humiliation of the Suffering Servant, or the Lamb of God, was something really late,
from the end of from the second century and the third century (I stick to the work of
Rudolf Bultmann, whom fashion and the ideologies of ecclesiastical and academic power
have condemned to the silence of the catacombs).21
The forgiveness of sins and
redemption by blood was something much later than the mysteries and the
protognosticism of Paul of Tarsus, and also later than the primitive Christian Gnosticism,
where death and resurrection meant things very different from those interpreted by the
bishops of the Church after Irenaeus. It goes without saying that the notion of "Vicarious
Satisfaction" was raised, for the first time, by Irenaeus of Lyons, at the end of the second
century; and it was not developed until San Anselmo, in the eleventh century,22
the date
on which, according to specialists in religious iconography, the first crucifixes appeared
with the suffering Christ and his head tilted to one side.23
8) Consequently, ignoring all the above aspects, some so-called historians insist, time
and time again, on the gargantuan methodological error that supposes separating «the
Christ of faith» and «the historical Jesus». An arbitrary and capricious separation that,
clearly, entails a petition of principle (petitio principii); because we know for sure what
"the Christ of Faith" is or was (the Spirit of God, the Son of the Most High, etc.), but no
one knows, beyond the dogmas of the Church, what was "the historical Jesus" or the
human component of the divinity. I understand that only from the influence of theology
18 E. Ferrer. Sacrificio… «El mandato de Delfos y el descubrimiento del dios interior». pp. 697-701.
19 J. Campbell. Cita 17.
20 Ernst Käsemann. Ensayos exegéticos. Salamanca, 1978. pp. 71-121. Ernst Lohmeyer. Kyrios Jesus. Eine
Untersuchung zu Phil. 2.5-11. Darmstadt, 1961. Marcel Simon. Les premiers chrétiens. Paris, 1952. p. 46. Daniel
Boyarin. Espacios fronterizos. Judaísmo y cristianismo en la Antigüedad tardía. Madrid, 2013. pp. 209-211. And A.
Orbe. Reference 5.
21 R. Bultmann. Op. Cit. 70,71.
22 Online Catholic Encyclopedia. Doctrine of the atonement. Ecwiki.
23 Paul Thoby. Le crucifix des origines au Concile du Trente. Étude iconographique. Nantes, 1959. p. 9. Cf. Jacobo de
la Vorágine. La leyenda dorada. Madrid, 1982. 2 Vols.
6. - 6 -
or from the ideology that the Church has distilled over eighteen centuries, can such
methodological barbarity be proposed.
I have repeated it countless times… The first reference to the humanization of the
myth is very late, around the year one hundred and forty, in the Acts of the Apostles,24
a
work of ecclesiastical propaganda of very dubious historicity. And then Justin Martyr,
right in the middle of the second century, who spoke of a "crucified teacher."25
Subsequently, the conciliar theology conceived of Jesus Christ as "true god and man",26
but this is a matter that does not concern scientific research.
In such a way that what exists, historically speaking, is the Son of God or the Spirit
carnalized in matter: that is, Jesus Christ... I am particularly repulsed by the question that
asks about the existence or non-existence of Jesus; but I am still much more repelled by
the answer in both directions. Those who formulate this type of questions highlight, very
clearly, the ignorant condition of the «Jesusology» they practice (positive or negative)
and their absolute ignorance of the philosophy of culture, myths and mythology. The
sciences (including textual criticism and critical history) elaborate concepts on the basis
of hypotheses that are or must be verified or demonstrated, not on beliefs, conjectures or
occurrences. And it happens, on many occasions, that in the universities of the 21st
century the hypotheses in this field of research on the origins of Christianity are being
left aside and are still being replaced by preconceived ideas and beliefs. Example: the
theological idea of a human Jesus... Of course, I do not deny that there are researchers
who, in good faith, start from the field of hypotheses, but are at the same time sure (and
here is the trap) that they are going to prove them with a a quote from Josephus and
another from Tacitus that does not speak of Jesus but of Christ... But, far, far from
verifying the proposed hypotheses, what they do is feed-back the preconceived idea of
theology, which in turn feeds religious belief. Needless to say, those who practice this
kind of methodological trap, among them many agnostic and atheist university students,
offer a highly attractive (but unscientific) discourse among many bona fide readers and
listeners who constitute a perfectly fertile ground from childhood for the reception of
these types of messages. This is the vicious circle (the hermeneutical circle) in which this
fanciful apocryphal literature unfolds (for or against) that I call "Jesusology."
Finally, I have to make an observation to end this section. Many times, I have been
made the following observation: "Well... Anyway... Let's see... But won't you deny that
there could have been some real historical figure, and whose data have been lost, from
whom the writers of the gospels could have been inspired?”. Of course, I am not going to
deny this sterile exercise of the imagination, everyone is free to fantasize subjectively as
they please; but this, far from the field of scientific hypotheses (which have to be
verified) and very far also from theological belief, is simply a useless conjecture that
leads nowhere. A conjecture that has the same value, within textual criticism, as
wondering if within El ingenioso hidalgo Don Quixote de la Mancha, we can discover
the history of the House of Austria (with its peninsular misery and its imperial greatness)
through possible historical and real characters in which Cervantes could be inspired to
shape the Ingenious Hidalgo and the Moorish Ricote; The latter returned from the coast
24 Acts of the Apostles. 2.22,32,36; 3.13; 4.10; 5.30; 25.19. etc.
25 Justin Martyr. 1 Apología. 13.
26 I Council of Nicaea, in the year 325. I Council of Constantinople in 381. Roman Synod of 382. And Council of
Ephesus in 431. The Church permanently recalls that Jesus Christ is the Son of God subsisting from eternity, who in
the Incarnation assumed human nature in his unique divine person.
7. - 7 -
of Barbary to the beaches of Almería after the expulsion of the Moors from the Iberian
Peninsula by King Felipe III. All very historical, as we see; but very literary in reality.
9) Another error is not seeing, or not wanting to see, that the four canonical gospels do
not appear documented in the texts until the second half of the second century. Proof of
this was that, despite the obscure references of Papias of Hierapolis, Justin Martyr, in the
middle of the second century, was unaware of the Gospels as such.27
The canonical gospels (edited and literarily finalized by the bishops in the second half
of the second century) pose problems of the second century on the basis of apocalyptic
texts from the end of the first century and very close to the Qumran tradition. Hence, in
its pages are combined such heterogeneous and disparate issues as apocalyptic ideology
and protagnosticism, (to a certain extent assimilable within a line of cultural evolution in
time), and the rabbinic pharisaism of the beatitudes (completely unassimilable and
refractory to previous streams).
10) …Not understanding or not wanting to understand that "Jesus" and "Joshua" are the
same name, expressed through two different signifiers. Christians in general, most
theologians and many academic officials easily forget that the first thing that Joshua-
Jesus (the son of Nun) did before entering the Promised Land was to cross the Jordan (as
an initiatory rite or baptism), choose twelve disciples (one from each tribe of Israel) and
pile up twelve stones as a sign of commemoration.
Latin and Western translators, in a very special way, have ruthlessly played with the
original Greek terminology. And a good example is the manipulation of the name of the
evangelical hero; although there are many more examples whose enumeration would go
beyond the purpose of this text.
11) For the rest, the ignorance and denial by Christians, theologians and many academic
officials of a protognostic Judeo-Christianity prior to Paul of Tarsus is inexcusable, and
which, consequently, cannot be considered as Pauline. It is a Christianity in which there
was no death or resurrection of Jesus Christ (there was no mystery); only descent of the
revealer or savior to earth and return to heaven after having fulfilled his salvific mission.
Evident examples of this non-Pauline, early Jewish "Christianity", are the Gnostic
Gospel of Thomas (I rely on the temporality criterion established by Koester, Crossan,
Pagels, and others)28
and the Odes of Solomon (Jack T. Sanders).29
It is clear that the Gospel of Thomas is not a hypothesis constructed from theology and
philology, like «Source Q»: it is a real Gnostic gospel that narrates the sayings of a
Christ-Revealer who does not die or rise again. The Odes of Solomon, a Jewish
apocryphal of a Gnostic character, spoke (before Paul of Tarsus and Mark) of the
incarnation of the Son of God (Mashíaj-Christós), and there the Virgin also conceived by
the work of the Spirit, who appeared in the form of a dove. The cross was the sacred tree
27 E. Ferrer. Sacrificio… «Justino Mártir y la clave del proceso de formación de la ortodoxia». p. 739.
28 Gospel of Thomas. In "All the Gospels". Antonio Pinero (Ed.). Madrid, 2009.pp. 440-451.
29 Odes of Solomon. In Alejandro Díez Macho (Ed). Apocrypha of the Old Testament. Vol III. pp. 60-100. More
comments: Vol. I. p. 208
8. - 8 -
on which Christ-Savior extended his arms30
(just as the Sibylline Oracles presented
Joshua, the son of Nun (the fish)),31
while the Messiah-Christ also walked on the waters:
"His footprints stood firm on the water, without any problem, because they were as firm
as the tree that is truly raised."32
The Odes of Solomon spoke, in short, of a Jewish Christ-
Messiah of a Gnostic (or proto-Gnostic) character who overcame the death to which his
persecutors led him, finally ascended to glory and also descended to hell.
12) Finally, I extend the ignorance expressed in the previous point to the very
generalized ignorance of what is known as “Intertestamental Jewish Apocrypha”33
and
“Jewish Deuterocanonicals”34
, who, together with the work of Philo of Alexandria and
certain texts from Qumran (all this amalgamated in the vulgarized Platonism tradition),
constitute the basis of the theologies-mythologies of Christian Gnosticism and Catholic
Christianity of the Church. These are textual constructions based on Midrash-
Pésher methodologies that invariably rescue figures and scriptural themes to graft them
onto the problem (apocalyptic, sapiential or protognostic) and offer answers to the
questions and concerns of their historical moment. Thus we find the "Odes of Solomon";
the "Wisdom of Solomon"; the "Psalms of Solomon"; the "Syriac Apocalypse of Baruch
(II Baruch)"; "IV Esdras"; the "Book of the Parables of Enoch (1 Enoch)"; the "Sibylline
Oracles"; the "Assumption of Moses"; the "Testaments of the Twelve Patriarchs"; the
"Apocalypse of Moses"; the "Life of Adam and Eve"; "Joseph and Aseneth"; "Manasseh's
Prayer"; "2 Enoch"; "3 Enoch"; "Ascension of Isaiah"; "Adam's Testament"; "Job's
Testament"; "Testament of Moses"; "Testament of Abraham"; "Testaments of Isaac and
Jacob"; "Testament of Solomon"; "Apocalypse of Adam"; "Apocalypse of Abraham";
"Apocalypse of Elijah"; "Apocalypse of Zephaniah"; "11QMelchizedek"; etc.,etc., etc.
Of course, within all of them, I place the "Wisdom of Solomon" Jewish
deuterocanonical text well above the others, which, within my theory of Christianity,
constitutes the base, the textual foundation (along with the "Book of Daniel ») and the
first cultural and historical reference to the Mashíaj-Christós of celestial and divine
character.35
For we too often forget that early Christianity had nothing to do with the
ecclesiastical construction of Irenaeus of Lyons and his "Judaizing" Roman bishops.36
Primitive Christianity must be sought in marginal Jewish texts, in apocalyptic ideology,
in proto-Gnosticism, in Pauline mysteries, in the "anti-Jewish" heresiarch Marcion, and
in Christian Gnosticism.
30 OdSl. 42.1,2.
31 OrSib. Libro V. vv. 256-259. Translation by E. Suárez de la Torre in the edition of Díez Macho. Vol III. 265-391.
32 OdSl. 39.7-10.
33 Cf. Alejandro Diez Macho. Apocrypha of the Old Testament. Various Volumes. Vol. I (Madrid, 1984). Vol. II
(Madrid, 1983). Vol. III (Madrid, 1982). Vol. IV (Madrid, 1984). Vol. V (Madrid, 1992). And Vol. VI (Madrid, 2011).
34 The most important of them all is the Book of Wisdom or Wisdom of Solomon. The deuterocanonical books are
texts and passages from the Old Testament considered by the Catholic Church and the Orthodox Church as
canonical, which are not included in the Hebrew Bible. These texts and passages, many of which are originally
written in Hebrew (although some in Greek, Aramaic, or a combination of all three), appear in the Septuagint, the
Greek Bible dated between 280 and 30 BC.
35 E. Ferrer. Sacrificio… «La Sabiduría de Salomón, figura base del Cristo celestial». pp. 418-422.
36 I call the Roman bishops of the late second century "Judaizers" because the Church of that time needed an
acceptable and workable ideology to confront the «anti-Judaism» of Marcion and the Docetism and radicalized
Platonism of the teachers of Christian Gnosticism.