Authorship Revealed: Who Penned the Fourth Gospel?

L. de Lange, independent author in Christ

June 25, 2024
Abstract

Of the four gospels traditionally accepted in the canon of the New Testament (NT), the authorship
of three of them is considered more or less evident from contextual clues. However, none of the
gospels mentions their authors directly. It seems the authors intended to shift the focus away from
themselves towards Jesus, who is the central figure of the gospels. Yet, the attribution of authors to
any of the gospels is a subject of ongoing debate, with arguments for and against each attribution.
The purpose of this article is to provide compelling evidence that Mary Magdalene authored the
fourth gospel. If this sounds offensive to you, then remember that Jesus said ”I have yet many
things to say to you, but ye are not able to bear now”. (YLT) John 16:12.
Keywords: fourth gospel, author
Contents
1 Introduction 1
2 The fourth Gospel 2
3 A fifth gospel that was rejected from the canon. 2
4 Evidence about who is the author of the fourth gospel. 3
5 Unraveling. 5
6 Conclusion 6
7 Epilogue 6
1 Introduction
The female gender has a long history of being relegated to domestic roles, while men traditionally
provided the livelihood.
Against this backdrop, Jesus delivered teachings to change the world that, as he proclaimed, would
outlast heaven and earth. As Jesus himself says in three of the four gospels: heaven and earth shall pass
away, but my words shall not pass away. (YLT) Matthew 24:32-35; Mark 13:28-31; Luke 21:29-33. This
means that the words that Jesus had to choose would be such that, thousands of years later, the words
of the very same Jesus would need to be as relevant today as they were when they were spoken. For this
reason, in my opinion, Jesus must have been very aware of the fact that the submissive role of women
at the time he was doing his ministry was indisputable. I can imagine that Jesus, when painstakingly
choosing his words, must have had present the following considerations.
1. My words are 100% true and must be and remain relevant in all ages to come.
2. I will need to use language that endures, such as references to nature and everyday life, avoiding
terms that might become obsolete.
3. My words must be acceptable for those present here who are to start spreading my words to the
nations. I must consider that the ministers of my words may forgive some sayings that, though
truth is needed for salvation in the future, could be offensive to their own moral and offensive to
the spirit of the times. Offensive words that must be readily available in a written copy of my
words.

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4. About 80 percent of my words must be acceptable for the nations who are to receive my words,
taking into account, initially, most of the people will never be truly aware of more than 30 percent
of my words, and most likely those be the words that are ministered by the ministers who will
automatically omit my words that are offensive to the moral of those ministers, who probably
consider themselves to be the owners of moral.
5. I will need to mystify as much sayings that are offensive to the nations in an edible and digestible
form.
6. I will need to inform the nations about the existence of these offensive sayings. Jesus said: I have
yet many things to say to you, but ye are not able to bear now. (YLT) John 16:12.
It must be said that it could be food for an endless discussion about whether Jesus himself indeed was
following such a list or whether Christianity was simply the result of a god-driven cause of events flowing
towards the well-known end result. By any means, it is well known that his words and actions were at
odd with society such that he created enough ”antibodies” in his contemporaries to kill him.
The NT canon consists of 27 books and only four of them are clearly a historical account of the life of
Jesus and what he said during his ministry. Those are the words written in the four gospels. Considering
the previously mentioned list of considerations, one might suspect that the other 23 books of the New
Testament were created soteriologically, through the intervention of God, for the sake of salvation.
The history of Paul is well known. Those books are of great value to today’s morals. Those books
are very well written; however, they cannot stand up to time completely. Hence, we find ourselves in
trouble with morality stances in today’s society. Not that today’s society perse has better morals than
the bible, even so, most of today’s morals are based on that same bible.
We can conclude that the larger part of those 23 books is still very valid, but we should understand
that those books are a good guide to human morals able to sustain the society as we know it today. But
we can also consider it to be a contemporaneously Jesus-inspired decoy, strategically created to guide the
four gospels with some unbearable statements through the dark ages and into the present time. Those 23
books that form the bulk of the NT can be considered to be the great whale that swallowed and protected
the true prophet through the ages into this era. The era where one should note that male dominance
passages are completely missing from the gospels. One should also note that this alone is a sign in itself.
Those gospels must be considered parallel to the backdrop of the time they were written. They date
from a time when male dominance was the standard and absolutely necessary for family survival. For
this reason, one cannot judge the authors of those 23 books misogynistic, against today’s morality. The
fact that male dominance passages are missing in the gospels is living proof that Jesus was indeed special
and ahead of his time.
2 The fourth Gospel
The fourth gospel attributed to John is known to be the most spiritual gospel, and as it says of itself,
it is an eyewitness account of the life, death and resurrection of Jesus. Through its spiritual approach,
this gospel clearly sets itself apart from the other three gospels. The gospels of Matthew, Luke, and
Mark are more down-to-earth and related as a sequence of events. For this reason, they are also called
the three synoptic gospels. The fourth gospel seems to be written so that the reader understands and
feels that Jesus was sent by God to save the world. In my opinion, the apparent mission of this gospel
is that it is written as an aid on how to become like Jesus and to think like Jesus. It does that through
a series of discourses. Some of the discourses overlap with the other gospels and also do relate events.
However, other very spiritual discourses are constructed as seeds that seed into the mind to become a
frame of reference for your subconscious mind that does a special job in the background to accomplish
the said mission. Therefore, this gospel seems to play an important role in evangelizing and it can be
said that the writer of that gospel is either very smart or very inspired.
3 A fifth gospel that was rejected from the canon.
To get to the point of understanding who wrote the fourth gospel, it should be side-noted that there is
also a fifth gospel. This gospel was supposedly written by the disciple Thomas. Thomas is a disciple,
who was notably mentioned to be present in all four canonical gospels. Thomas is the disciple who is
portrayed as a skeptic and maybe even a sarcastic disciple. He would ask difficult questions like, Sir, we

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have not known whither thou goest away, and how are we able to know the way? (YLT) John 14:5, or
Thomas is quoted saying: Therefore, said Thomas, who is called Didymus, to the fellow-disciples, ‘We
may go – we also, that we may die with him,’ (YLT) John 11:16. It seems as Thomas has his doubts
about Jesus quite well organized. To the point that he would not believe that Jesus was resurrected until
he was quoted to believe it once all his senses proved this fact.
It should be noted that the gospel of Thomas starts with the words: [Prologue.] These are the
obscure sayings that the living Jesus uttered and which Didymus Jude Thomas wrote down. (Layton
translation) It must be noted that, very different from the other gospels, Thomas mentions himself in
the very first line of his own gospel. I believe that, starting from his personality and considering that
he wrote what he deemed important from his skeptic point of view and the way he wrote it, it is in
line with his personality. If this gospel is indeed written by the same man who was present in the life
of Jesus, this would give a valuable extra-eyewitness account of the life and ministry of Jesus. You are
about to understand that it was indeed written by Thomas through the insider information argument. I
believe that Thomas himself understood and believed what he wrote. Recall that Jesus said, I have yet
many things to say to you, but ye are not able to bear now. The gospel of Thomas could very well be
one of those unbearable things that Jesus wants to say to people in the future. Maybe for this reason,
Jesus sent Thomas to India to make sure that his gospel would be sidetracked. Jesus did this likely
because this gospel would not have helped or even maybe this gospel would have obstructed the waxing
of Christianity. Recall Montanism. Of course, for now, it seems speculative when it is proposed here that
the eyewitness Thomas wrote the gospel of Thomas. That being true would mean that Jesus did say all
the words that are written in it and that may sound offending to many because many things written in
this gospel do not easily sound as the Jesus of the four gospels from the canon. That was probably the
reason why it was rejected from the canon. However, this article may change your mind on this subject.
Especially if you thought that the gospel of Thomas was written by a wannabee, as many scholars would
claim.
4 Evidence about who is the author of the fourth gospel.
Many words can be uttered to try to pacify the statement I am about to make. This is a statement that
could be offensive to many readers. But I will make this statement right from the beginning so that it
wanders through your mind while reading the rest of this article.
The author of the fourth gospel of the New Testament is Mary Magdalene.
From this point on, this article will focus only on the hard evidence needed to solve the enigma of
who wrote the fourth gospel. This evidence is in part found in Chapter 21 of the same fourth gospel.
The best way to understand this evidence is to visualize the situation in your mind.
(YLT) John 21
1 After these things did Jesus manifest himself again to the disciples on the sea of Tiberias, and he did
manifest himself thus:
2 There were together Simon Peter, and Thomas who is called Didymus, and Nathanael from Cana of
Galilee, and the [sons] of Zebedee, and two others of his disciples.
3-19 not relevant for this article.
20 And Peter having turned about doth see the disciple whom Jesus was loving following, (who also
reclined in the supper on his breast, and said, ‘Sir, who is he who is delivering thee up?’)
21 Peter having seen this one, saith to Jesus, ‘Lord, and what of this one?’
22 Jesus saith to him, ‘If him I will to remain till I come, what – to thee? be thou following me.’ This
word, therefore, went forth to the brethren that that disciple doth not die,
23 yet Jesus did not say to him, that he doth not die, but, ‘If him I will to remain till I come, what – to
thee?’
24 this is the disciple who is testifying concerning these things, and he wrote these things, and we have
known that his testimony is true.
25 And there are also many other things – as many as Jesus did – which, if they may be written one by
one, not even the world itself I think to have place for the books written. Amen.

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The author describes a situation where the risen Jesus is sitting together with some of his disciples at the
Sea of Tiberias. Notably with Simon Peter, with Thomas, who is called Didymus, and with Nathanael
from Cana of Galilee. Also present are James and John, the sons of Zebedee, along with two other
disciples who are not named.
From this little data, what do we know for sure?
1. The author of the fourth gospel was on this scene because the author states: ’this is the disciple
who is testifying concerning these things, and he wrote these things.’
2. The author claims he is a ’he’.
3. The author claims explicitly that Jesus was loving the author of the fourth gospel.
4. The author claims that he is the same disciple who reclined in the supper on Jesus breast.
5. Simon Peter says to Jesus: What will be of the disciple(21). It is explained later that this also is
the same disciple who wrote the gospel(24).
6. Somehow, there must be something that bothers Peter that triggers him to ask such a question.
7. Jesus answers to Peter that it is not of his business (what to thee) and that the disciple will
remain(23). From this answer that Jesus provides, one can deduce that Peter asks something
concerning the permanence of the disciple.
8. The answer of Jesus is such that it convinced the brethren that this disciple would not die (22).
9. There must have been something in the rhetoric from Peter that was not mentioned clearly so that
they thought that the disciple, who claims to be the author of the fourth gospel, would die and
not remain. And after Jesus refuted that, the brethren changed their minds and understood that
the disciple would not die and remain.
10. It is clear that Thomas Didymus is present at the scene because that is mentioned in the second
verse. And as such, Thomas was a first-degree eyewitness.
11. It is known that there is a gospel of Thomas. This means that Thomas could have written this in
his own gospel. But did he write about this situation in his own gospel?
The Gospel of Thomas, verse 114, contains a verse that has been deemed offensive by many scholars.
The content seems to suggest that Jesus allows gender dualism.
[114].
Simon Peter says to them: ”Let Mary go out from our midst, for women are not worthy of life!” Jesus
says: ”See, I will draw her so as to make her male so that she also may become a living spirit like you
males. For every woman who has become male will enter the kingdom of heaven.” (Doresse)
Sounds Christianity offensive, but please bear with me.
From this we learn the following:
1. In the gospel of Thomas there is a situation where Jesus is reunited with some or all of his
disciples, like in the fourth gospel. Notably, at least with Simon Peter, because he speaks. With
Mary Magdalene because Simon Peter wants her to disappear. And with Thomas, because he is
the witness in his gospel.
2. Simon Peter wants Mary Magdalene to leave the group of disciples. The answer Jesus provides in
this gospel suggests that this is a wish that Jesus does not share.
3. Simon Peter suggests that Mary Magdalene is not worthy of life. That is, according to Simon
Peter, she should die because she is a woman. This is misogyny, at least by the standards of today.
Dying in this context means most likely not going to the heavens.
4. Jesus replies that he can and will fix the situation for Mary. Jesus answer suggests that Jesus will
fix a situation and that Mary will remain with the disciples.

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5. Jesus does not argue with Peter about gender. He just says that he will fix the situation. Jesus
probably knows that Peter will be severely offended and that he may loose Peter if he would argue
about gender and authority.
6. Jesus claims that he will make her a male, like the others.
We look here at two similar situations that have much in common. The question is now whether both
situations are the same. In the following list, both situations will be compared.
1. The situation in the fourth gospel reunites at least the same people as in the Gospel of Thomas.
Namely, Jesus, Mary Magdalene, Simon Peter, and Thomas.
2. Notably, this reunites at least all the people needed for the plot. (witness presence argument)
3. Thomas is the most likely writer of the gospel of Thomas. The writer of the fourth gospel is
supposedly mystified but present on the scene. (opportunity argument)
4. In both situations, Simon Peter makes a comment about a disciple. In the fourth gospel, his name
is not known, but we know it is the beloved disciple, the writer of the fourth gospel. In the Gospel
of Thomas, Peter makes a comment about Mary Magdalene. (action similarity argument)
5. In the gospel of Thomas, Peter saying ’from our midst’ meaning that Mary poses in their midst
or in other words to be with them. This fact is not appreciated by Peter. Peter wants Mary to go
out of their midst. An answer from Jesus shows that she is to remain like in the fourth gospel is
mentioned that the disciple will remain. (circumstantial argument)
6. In the fourth gospel, it is written that Simon Peter says something that would make the ’brethren’
think that the disciple would die, because the answer from Jesus makes the ’brethren’ understand
that the disciple would NOT die. In the gospel of Thomas, Simon Peter says that Mary Magdalene
is not worthy of life. Understandably, this saying from Peter would make ’the brethren’ from the
fourth gospel think that Mary Magdalene would die. The answer that Jesus provides in the gospel
of Thomas would be the same answer as in the fourth gospel if the situation is the same. Notably
in the gospel of Thomas it is clear what Peter asks and it is clear what Jesus answers. In the fourth
gospel this mystified question from Peter and the mystified answer from Jesus changed the minds
of the ’brethren’ , because the authority of Jesus is higher than the authority of Simon Peter.
7. From the gospel of Thomas, the question and answer suggests that ’to die’ in this context means
’not to enter the kingdom of the heavens’. While ’to become a living spirit’ means ’to enter the
kingdom of the heavens’.
8. The gospel of Thomas suggests that ’to become male’ is ’to become a living spirit’.
9. In the fourth gospel, it is written, ’Simon Peter says to Jesus’. In the Gospel of Thomas, it is
mentioned: ’Simon Peter says to them’. However, Jesus answering Simon Peter in both gospels
suggests that in both gospels there was a question from Simon Peter concerning a disciple. In the
fourth gospel Jesus did answer the question from Peter. In the Thomas gospel this question seems
to be directly or indirectly directed to Jesus, because it was Jesus who answered this question
directly.
10. If both situations from both gospels prove to be the same situation, then the writer of the fourth
gospel would be Mary Magdalene.
5 Unraveling.
1. Both accounts of the situation, as described in both gospels, have been written by first-degree
eyewitnesses.
2. Both of these eyewitnesses are confirmed to have been present at both scenes. Thomas for the
gospel of Thomas, and be it John or Mary for the fourth gospel.
3. Both situations are evidently written from a very different perspective.
4. In both situations, Peter asks something about a disciple.
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5. In the gospel of Thomas the question from Peter is hostile. While in the fourth gospel, it is not
precisely written what Peter asked. That is most likely because the writer wanted to spare Simon
Peter. (Diplomacy). However, from Jesus his answer in both gospels, one can deduce that Peter
asked Jesus something hostile. The answer from Jesus would inspire all others that this disciple
would not die and would remain part of the disciples as mentioned in the fourth gospel and also is
clear in the gospel of Thomas.
6. Thomas, in his gospel, is not diplomatic and is not trying to spare anybody. It seems he just wants
to describe things to be as clear and concise as possible. That is probably a result of the nature of
his character. For this reason, he literally wrote what Peter said and what Jesus responded. Even
if this sounds harsh,.
7. If both eyewitness accounts were the same, then the gospel of Thomas presents insider information
from the fourth gospel, that could not have been known by third parties. This would also validate
that the gospel of Thomas was written by Thomas. And that Jesus had said all the words that
Thomas wrote in the gospel of Thomas.
8. It is not likely that a gnostic wannabe who is not Thomas would have written this verse 114,
because what Peter said and what Jesus answered in both gospels are insider information that is
nearly impossible to be known by third parties. (insider argument)
9. Thomas seems to want to know the truth because he is a systematic doubter, and sometimes he
uses a bit of sarcasm. For this reason, he would write down the things exactly as Jesus said.
10. Jesus says to Mary Magdalene that he would make her male. For this reason, she can refer in her
own gospel to herself as ”he” without lying. (Risen Jesus authority)
11. This ”he/she” ”confusion/mystification” was necessary. It would be almost certain that we
would not know the fourth gospel today if it had been known that the fourth gospel
was written by a woman. It all seems to be the result of a deliberate strategy.
6 Conclusion

1. The situation and actions in both gospels are so similar that it is even unlikely to not be the same
situation.
2. For this reason: The author of the fourth gospel of the New Testament is Mary Magdalene.

7 Epilogue
Jesus communicates with me. Why would he want to do that? I don’t know. Of course, it is difficult to
reference Jesus as the source of this article and claim divine revelation. However, I testify hereby with
this epilogue that, in his specific way of communicating with me, Jesus made me read verse 114 of the
gospel of Thomas as many times as necessary until the penny dropped.
I would never have noticed the details described in this article without his persistence.
My Jesus says to me: Happy the poor and the male in spirit. Theirs is the kingdom of the heavens.
Poor in spirit ye will become, not when ye own nothing, but when ye have no need for anything but me.
I tell you upfront. Being simply poor is an obstacle to becoming poor in spirit. But know ye that I will
be merciful towards the poor. To become poor in spirit, ye must first become male in spirit. Male in
spirit, you will become, when you deny not your responsibilities. Justice towards yourself. Apply mercy
to others. Because when ye seek mercy for yourselves, ye will never find it. Seek ye do justice instead
and then mercy will find you. Because I am mercy.