The Pulling the Thread Podcast

“The Bible is a very human book. It was written, assembled, copied, and translated by people. That explains the contradictions, the changes, the mistakes, and the very human reason that some passages are X-rated.” – Bart Ehrman

My proposition regarding the development of the gospels, can be seen through the lens of a pro-Roman PsyOp Influence Campaign, as follows:

“The Bible is, from Genesis to Revelation, a human book, written by different human hands in different human languages and cultures over a period of about a thousand years.” – Richard Carrier

To begin, the gospels can be understood as Greek Literary Fiction. The initial written foundation stems from the letters of Paul, serving as the earliest theological documents upon which the subsequent gospels were constructed. The early proto-gospels or oral traditions are characterized as sayings gospels, devoid of the additional theological layers and the grand narrative structure reminiscent of epic Greek literature that would be later incorporated in the text of the narrative as it was developed.

“What’s most interesting to me is how a lot of New Testament stories actually began in oral tradition, were passed from person to person, were elaborated upon, changed, modified, expanded, and only later put in writing.” – Elaine Pagels

Continuing, my second point underscores the existence of a minimum of four layers of redaction within the New Testament. Although scholars recognize the probability of a historical Jesus, consensus is predominantly centered on two events—Jesus’ baptism and crucifixion—leaving the remaining narrative open to ongoing scholarly debate and scrutiny.

“We have to realize that the New Testament is not a straightforward historical record. It’s more like a theological manifesto, written to prove something to a community that already believes it.” – James Tabor

We must acknowledge that the New Testament, comprising 27 books, underwent a transformative process involving at a minimum of Four Layers of Redaction from its original state. This evolution included instances of plagiarism and forgery, shaping the New Testament as it is recognized in the middle of the 4th century when we see our first copies of a complete New Testament. A significant portion of the narratives can be seen as “legendary” and “mythologized” accounts, featuring content that is ahistorical, embellished, or entirely fabricated to elevate Jesus to a larger-than-life status. Consequently, the New Testament can be characterized as neither a settled fact nor a strictly historical account. Flaws in factual accuracy are acknowledged, and while some kernels of truth may exist, scholars remain in disagreement about their nature, preventing definitive conclusions about the historical veracity of the New Testament.

“The gospels are not simply historical reports, but they are theological reflections. They’re interpreting the events, not just reporting them.” – James Tabor

Let’s explore the four developmental layer epochs, outlined as follows:

1. Following the destruction of the temple, there was a Pro-Roman Layer of Redaction which favored of Roman interests, certain passages such as “give unto Caesar” and “turn the other cheek” were added after the destruction of the Second Temple in Jerusalem in 70 CE prior to the Bar Kokhba revolt. This deliberate effort was to align the teachings with a pro-Roman stance, aiming to pacify and discourage resistance among the Jewish population. These passages promote a more passive and submissive attitude towards Roman rule, in contrast to some more rebellious sentiments such as Jesus proclaiming, “Do not assume that I have come to bring peace to the earth; I have not come to bring peace but a sword.” As well as the story where he is said to have cleansed the temple by overturning the tables and driving out the money changers, can be seen as a call to revolt. Further when Peter unsheathed his sword and cut off a man’s ear. A near third of his followers were either Zealots or Sicarri. Wealthy Roman aristocrats had the money too produce and distribute copies of the proto-gospels, they also had the power to censor the message.
2. In the epoch I designate as the Marcionite Layer of Redaction, a significant theological concept, Replacement Theology, emerged. This notion gained traction in the aftermath of the Bar Kokhba revolt, a Jewish rebellion against Roman authority that was ultimately suppressed in 135 CE. Marcion, a prominent figure among the earliest advocates of Replacement Theology, contested the idea that the Messiah was expected to serve as the King (Messiah) of the Jewish people. Instead, Marcion posited that Jesus, despite failing to become King, that he now functioned as the universal savior for all of humanity, drawing from his reinterpretation of the epistles of Paul and his adherence to Platonism. The development of this salvation theology was markedly influenced by Paul’s writings. Paul’s extensive engagement with Greek philosophy, particularly Platonism, is discernible in his works, where he frequently reflects Platonic concepts like the duality of body and soul. Paul’s comprehension of salvation bore the profound imprint of his exposure to Greek thought and Hellenistic strands of Judaism that drew inspiration from Enochian literature. This second layer of redaction, that inclined toward a pro-Roman perspective intentionally diverging from the ethnocentric message of the Jewish zealots, was a response to the Bar Kokhba revolt. It aimed to discourage subsequent uprisings and promote acceptance of Roman authority. The earliest collection of written gospels and epistles we have a record of is attributed to Marcion. It can be argued that subsequent works are derivative of Marcion’s original compositions, with additional layers of revision and supplementary pseudepigraphal texts introduced to support pro-orthodox and subsequently developed Catholic redaction layers.
3. During the third epoch, which I’ll term the Proto-Orthodox Layer of Redaction, there was a noticeable evolution in salvation and Christology, rooted more profoundly in middle Platonic philosophy. This stage can be described as a responsive measure against Marcionite influences, while also assimilating certain elements from Marcion’s ideas and Pauline epistles. The Patristics aimed to course-correct by reintroducing what they labeled as the Old Testament, reflecting a nuanced yet measured acceptance of Marcion’s replacement theology. The theological landscape in this redaction phase exhibited a dual nature, simultaneously opposing and selectively incorporating Marcion’s ideas. The focus was primarily on the redaction of the Pauline teachings and the introduction of additional text, often identified as pseudapigraphal Paul. The interplay of these influences played a significant role in shaping the developing narrative of proto-orthodox theology during this period.
4. During the ultimate Catholic layer of redaction, around the time of the Nicene Council, there was a comprehensive acceptance of later Platonism. This phase involved an intricate amalgamation of Platonic philosophy with elements from other belief systems such as Mithraism, Sol Invictus, and Pythagoreanism. The theological landscape during this period was marked by a synthesis of diverse philosophical and religious influences, illustrating a complex interplay of ideas as the redaction process culminated in a more cohesive and comprehensive doctrinal framework.

The construction of the myth of Jesus in the synoptic gospels drew extensively from Greek mythology, reminiscent of the Homeric epoch. The gospel of John, on the other hand, is posited as a literary creation by the Marcionite community. This particular gospel is thought to be influenced by both the letters of Paul and Marcion’s gospel, sharing certain similarities that set it apart from the synoptic gospels. The gospel of John is a literary invention by the Marcionite community based upon the letters of Paul and Marcion’s gospel which shares some similarities that differ from the synoptics. The synoptic gospels, collectively, can be characterized as historical fiction, woven with elements inspired by Greek mythology and shaped by specific theological communities, revealing a complex interplay of literary and religious influences in the formation of these foundational Christian texts. The gospels are historical fiction.

“The early Christians were part of the same cultural soup of the mystery religions. They were using the same symbols but simply changing them slightly to fit their own peculiar mythology.” – Dr Robert Price

Additionally, there are four distinct transformations in the content of the legendary and mythological layers that were also incorporated, as follows:

1. Dr. Robert Price has outlined the origin of the sacrificial system in the New Testament, attributing it to the Mystery Religions. According to Price, the concept of atonement was formulated by figures like Paul and other Patristics who adhered to middle Platonism. The theological revision in the sacrificial system of the New Testament was influenced by Platonic ideals propounded by Philo and other Hellenistic authors, illustrating the intricate interplay of philosophical influences.
2. Expanding upon his perspective, he further contends that the second subsequent mythological layer involved the Apotheosis of Jesus. This phase borrowed elements from myths surrounding dying and rising gods, a theme that the Romans perceived as an honorary elevation granted to the deceased. The narrative surrounding Jesus takes on mythological dimensions, aligning with broader cultural motifs of the time, illustrating the dynamic synthesis of various mythic elements.
3. He proposes a third stratum of Merkabah mysticism, which finds its roots in Hellenistic Deuterocanonical texts, particularly the Enochian literature. Influenced by Gnosticism, this layer suggests that possessing this esoteric knowledge is imperative for salvation. The Jewish Messiah was envisioned as akin to Moses, a liberator leading Israel out of captivity. However, this conception underwent reinterpretation based on the ideas of Paul and Marcion, evolving through stages of middle to later Platonism, contributing to the intricate layers of theological development.
4. Finally, Dr. Price asserts that the element of the Hero Cult was incorporated into the narrative, drawing parallels with the legendary figures such as Hercules. This addition reflects a thematic infusion into the story, aligning Jesus with heroic archetypes. The inclusion of Hero cult motifs contributed to the multifaceted nature of the evolving narrative, where diverse mythic elements converge to shape the portrayal of Jesus as embodying both divine and heroic attributes.

The amalgamation of sacrificial themes, the Apotheosis of Jesus, Merkabah mysticism, and the Hero cult, influenced by diverse mythologies, culminated in the formation of the New Testament as it exists today. These theological layers, shaped by various philosophical and religious currents, contribute to the intricate narrative tapestry that constitutes the foundational Christian texts.

“The historical Jesus scholars are an enclave of the theologically unsatisfied, using secular tools to construct a theological artifact.” – Dr Robert Price

According to the consensus among scholars specializing in the study of Historical Jesus, the New Testament is deemed historically inaccurate and unreliable. It wasn’t crafted as firsthand accounts but rather compiled decades and even centuries after the events it narrates. The New Testament exhibits a complex structure with at least four layers of redaction, reflecting successive modifications to its content. Furthermore, a substantial portion of the New Testament comprises forgeries or pseudepigraphs, falsely attributed to individuals who did not actually author the works. As a result, placing unwavering reliance on the New Testament for factual accuracy is cautioned against, given these acknowledged complexities and historical nuances.

The New Testament, is considered primarily a theological document, it possesses its earliest complete copies dating back to the 4th century, around the time period following the Council of Nicaea. This timing can be viewed as indicative of a deliberate Roman PsyOp Influence Campaign, strategically aimed at manipulating the masses followed by intentional Roman supression of any dissident communities. The intent behind the influence was twofold: to quell the aspirations of Jewish Zealots seeking Israeli independence and to establish a means of pacify the Roman Empire. The redaction and dissemination of the New Testament during this period was done as an intentional maneuver to consolidate power.

There exist a considerable 200,000 to 500,000 textual variants among the diverse Greek New Testament manuscripts, with an average error or variant rate ranging from 50-80% per page of text. These substantial variations cast doubt on the reliability and accuracy of the New Testament as a consistent and trustworthy book. The assertion is that the New Testament, as it stands, may not align with established truths. Therefore, a call is made for independent attestation—sources not composed centuries after the events—in order to prevent potential manipulation of the masses through the transmission of information.

In my examination of gospel development, I posit that the gospels have their roots in Greek literary fiction. The foundational framework emerges from the letters of Paul, establishing an early theological foundation that subsequently undergoes expansion within the gospels. Initially, there existed proto-gospels or oral sayings that lacked intricate theological layers or the grand narrative characteristic of Greek epics. The evolution of these texts reflects a transition from simpler, oral traditions to the more elaborate literary forms found in the gospels.

The New Testament experienced a intricate process of redaction, undergoing at least four discernible layers of modification. Although there is a consensus among scholars that a historical Jesus is likely, the focus tends to revolve around key events like baptism and crucifixion, leaving room for debates on other aspects. The compilation of the 27-book New Testament was a complex endeavor marked by substantial redaction, which encompassed elements of plagiarism and forgery. This cumulative process eventually led to the formal recognition of the New Testament in its current form during the 4th century.

Numerous narratives in the New Testament are perceived as legendary or mythologized, featuring ahistorical elements that embellish or fabricate details. While there may be kernels of truth, scholars remain divided on the nature of these stories. The developmental stages encompass post-destruction pro-Roman redaction, influence from Marcionite perspectives, responses from proto-orthodox circles, and the ultimate Catholic layer emerging around the time of the Nicene Council. This complex progression highlights the diverse theological influences and redactional processes shaping the narratives found within the New Testament.

The synoptic gospels extensively incorporate themes from Greek mythology, reminiscent of the Homeric epoch, while the Gospel of John is perceived as a literary creation influenced by Marcionite concepts. The overarching perspective on the New Testament is that of historical fiction, weaving together layers that include elements from the mystery religions’ sacrificial system, the apotheosis of Jesus, merkaba mysticism, and the hero cult. This characterization underscores the rich tapestry of diverse influences and mythic elements interwoven within the fabric of the New Testament narratives.

The Gospels are regarded as products of Greek literary fiction, undergoing a complex evolution marked by multiple redaction layers. These layers incorporate elements from various sources, including Platonic philosophy, mystery religions, and Hellenistic texts. The New Testament, shaped through four distinct redaction phases, encompasses both ahistorical and mythical layers, introducing challenges to its overall reliability. This assessment underscores the diverse influences and transformations that contributed to the composition of the New Testament, prompting a nuanced understanding of its historical and mythical dimensions, challenging its reliability and undermining its historical authority.

The intricate evolution of the New Testament unfolds across epochs, encompassing phases such as post-destruction pro-Roman redaction, the influence of Marcion, reactions from proto-orthodox circles, and the concluding Catholic redaction. The Synoptic Gospels bear the imprint of Greek mythology, whereas the Gospel of John is posited as potentially a creation influenced by Marcionite ideas. The overall evaluation of the New Testament leans towards skepticism, deeming it historically inaccurate, forged, and susceptible to significant textual variations. These factors collectively raise substantial questions about the reliability of the New Testament as a precise and trustworthy historical record.

In conclusion, the New Testament faces critique for its perceived historical inaccuracies and unreliability, stemming from its composition occurring decades or even centuries after the events it narrates. Notable concerns include the presence of forgeries, pseudonymous works, and a considerable number of textual variants. Critics argue that the New Testament, functioning primarily as a theological document, saw complete copies emerging in the 4th century, potentially manipulated to align with Roman political objectives. The imperative for independent attestation is emphasized to mitigate reliance on sources that may be biased or subject to manipulation. Additionally, the Roman government’s enactment of the Codex Theodosianus serves as evidence of a policy aimed at suppressing alternative, potentially more authentic or original literature, gospels, or communities through imperial power. This collective scrutiny underscores the complex interplay of theological, political, and historical factors surrounding the New Testament’s development and reception.

Numerous scholars challenge the notion within the New Testament that Jesus sacrificed himself, deeming it a later-developed fiction. Unfortunately, the lack of concrete facts leaves us grappling with uncertainties about what truly transpired. Scholars dedicated to history, archaeology, and ancient texts play a crucial role in shaping perspectives, including my own.

While historical events occurred, our inability to time travel or access firsthand eyewitness accounts leaves us in a perpetual state of ambiguity. One undeniable reality, acknowledged by myself and like-minded scholars, is that the widely disseminated “gospel” does not align with Jesus’ original message.

I find resonance with scholars who propose that Jesus, his brother James, and John the Baptist were likely Essenes or an Essene offshoot. According to the Ebionites, a branch of the Essenes, Jesus was a human prophet with a genuine human father. Contrary to the sacrificial narrative, they reject the idea of Jesus being born of a virgin, emphasize his call to end Temple Sacrifices, and assert his desire to become a king. His crucifixion, in this view, resulted from Rome’s response to his sedition against Caesar.

The sacrifice narrative, ascribed to followers of Paul, appears to be a departure from the original beliefs held by those close to Jesus. Primary sources like the Clementine literature and early Patristic polemics against the Ebionites offer insights into Jesus’ actual beliefs, challenging the widely accepted narrative.

In my comprehensive study spanning three decades, I’ve arrived at well-reasoned conclusions about the complex evolution of Christianity. While confident in my theory, I acknowledge its place among various interpretations. Scholars I’ve engaged with find merit in my perspective, reinforcing the solidity of my theory within this diverse pool of hypotheses.