Authorship Revealed: Who Penned the Fourth Gospel?<\/p>\n
L. de Lange, independent author in Christ<\/p>\n
June 25, 2024
\nAbstract<\/p>\n
Of the four gospels traditionally accepted in the canon of the New Testament (NT), the authorship
\nof three of them is considered more or less evident from contextual clues. However, none of the
\ngospels mentions their authors directly. It seems the authors intended to shift the focus away from
\nthemselves towards Jesus, who is the central figure of the gospels. Yet, the attribution of authors to
\nany of the gospels is a subject of ongoing debate, with arguments for and against each attribution.
\nThe purpose of this article is to provide compelling evidence that Mary Magdalene authored the
\nfourth gospel. If this sounds offensive to you, then remember that Jesus said \u201dI have yet many
\nthings to say to you, but ye are not able to bear now\u201d. (YLT) John 16:12.
\nKeywords: fourth gospel, author
\nContents
\n1 Introduction 1
\n2 The fourth Gospel 2
\n3 A fifth gospel that was rejected from the canon. 2
\n4 Evidence about who is the author of the fourth gospel. 3
\n5 Unraveling. 5
\n6 Conclusion 6
\n7 Epilogue 6
\n1 Introduction
\nThe female gender has a long history of being relegated to domestic roles, while men traditionally
\nprovided the livelihood.
\nAgainst this backdrop, Jesus delivered teachings to change the world that, as he proclaimed, would
\noutlast heaven and earth. As Jesus himself says in three of the four gospels: heaven and earth shall pass
\naway, but my words shall not pass away. (YLT) Matthew 24:32-35; Mark 13:28-31; Luke 21:29-33. This
\nmeans that the words that Jesus had to choose would be such that, thousands of years later, the words
\nof the very same Jesus would need to be as relevant today as they were when they were spoken. For this
\nreason, in my opinion, Jesus must have been very aware of the fact that the submissive role of women
\nat the time he was doing his ministry was indisputable. I can imagine that Jesus, when painstakingly
\nchoosing his words, must have had present the following considerations.
\n1. My words are 100% true and must be and remain relevant in all ages to come.
\n2. I will need to use language that endures, such as references to nature and everyday life, avoiding
\nterms that might become obsolete.
\n3. My words must be acceptable for those present here who are to start spreading my words to the
\nnations. I must consider that the ministers of my words may forgive some sayings that, though
\ntruth is needed for salvation in the future, could be offensive to their own moral and offensive to
\nthe spirit of the times. Offensive words that must be readily available in a written copy of my
\nwords.<\/p>\n
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4. About 80 percent of my words must be acceptable for the nations who are to receive my words,
\ntaking into account, initially, most of the people will never be truly aware of more than 30 percent
\nof my words, and most likely those be the words that are ministered by the ministers who will
\nautomatically omit my words that are offensive to the moral of those ministers, who probably
\nconsider themselves to be the owners of moral.
\n5. I will need to mystify as much sayings that are offensive to the nations in an edible and digestible
\nform.
\n6. I will need to inform the nations about the existence of these offensive sayings. Jesus said: I have
\nyet many things to say to you, but ye are not able to bear now. (YLT) John 16:12.
\nIt must be said that it could be food for an endless discussion about whether Jesus himself indeed was
\nfollowing such a list or whether Christianity was simply the result of a god-driven cause of events flowing
\ntowards the well-known end result. By any means, it is well known that his words and actions were at
\nodd with society such that he created enough \u201dantibodies\u201d in his contemporaries to kill him.
\nThe NT canon consists of 27 books and only four of them are clearly a historical account of the life of
\nJesus and what he said during his ministry. Those are the words written in the four gospels. Considering
\nthe previously mentioned list of considerations, one might suspect that the other 23 books of the New
\nTestament were created soteriologically, through the intervention of God, for the sake of salvation.
\nThe history of Paul is well known. Those books are of great value to today\u2019s morals. Those books
\nare very well written; however, they cannot stand up to time completely. Hence, we find ourselves in
\ntrouble with morality stances in today\u2019s society. Not that today\u2019s society perse has better morals than
\nthe bible, even so, most of today\u2019s morals are based on that same bible.
\nWe can conclude that the larger part of those 23 books is still very valid, but we should understand
\nthat those books are a good guide to human morals able to sustain the society as we know it today. But
\nwe can also consider it to be a contemporaneously Jesus-inspired decoy, strategically created to guide the
\nfour gospels with some unbearable statements through the dark ages and into the present time. Those 23
\nbooks that form the bulk of the NT can be considered to be the great whale that swallowed and protected
\nthe true prophet through the ages into this era. The era where one should note that male dominance
\npassages are completely missing from the gospels. One should also note that this alone is a sign in itself.
\nThose gospels must be considered parallel to the backdrop of the time they were written. They date
\nfrom a time when male dominance was the standard and absolutely necessary for family survival. For
\nthis reason, one cannot judge the authors of those 23 books misogynistic, against today\u2019s morality. The
\nfact that male dominance passages are missing in the gospels is living proof that Jesus was indeed special
\nand ahead of his time.
\n2 The fourth Gospel
\nThe fourth gospel attributed to John is known to be the most spiritual gospel, and as it says of itself,
\nit is an eyewitness account of the life, death and resurrection of Jesus. Through its spiritual approach,
\nthis gospel clearly sets itself apart from the other three gospels. The gospels of Matthew, Luke, and
\nMark are more down-to-earth and related as a sequence of events. For this reason, they are also called
\nthe three synoptic gospels. The fourth gospel seems to be written so that the reader understands and
\nfeels that Jesus was sent by God to save the world. In my opinion, the apparent mission of this gospel
\nis that it is written as an aid on how to become like Jesus and to think like Jesus. It does that through
\na series of discourses. Some of the discourses overlap with the other gospels and also do relate events.
\nHowever, other very spiritual discourses are constructed as seeds that seed into the mind to become a
\nframe of reference for your subconscious mind that does a special job in the background to accomplish
\nthe said mission. Therefore, this gospel seems to play an important role in evangelizing and it can be
\nsaid that the writer of that gospel is either very smart or very inspired.
\n3 A fifth gospel that was rejected from the canon.
\nTo get to the point of understanding who wrote the fourth gospel, it should be side-noted that there is
\nalso a fifth gospel. This gospel was supposedly written by the disciple Thomas. Thomas is a disciple,
\nwho was notably mentioned to be present in all four canonical gospels. Thomas is the disciple who is
\nportrayed as a skeptic and maybe even a sarcastic disciple. He would ask difficult questions like, Sir, we<\/p>\n
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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
\nThomas is quoted saying: Therefore, said Thomas, who is called Didymus, to the fellow-disciples, \u2018We
\nmay go \u2013 we also, that we may die with him,\u2019 (YLT) John 11:16. It seems as Thomas has his doubts
\nabout Jesus quite well organized. To the point that he would not believe that Jesus was resurrected until
\nhe was quoted to believe it once all his senses proved this fact.
\nIt should be noted that the gospel of Thomas starts with the words: [Prologue.] These are the
\nobscure sayings that the living Jesus uttered and which Didymus Jude Thomas wrote down. (Layton
\ntranslation) It must be noted that, very different from the other gospels, Thomas mentions himself in
\nthe very first line of his own gospel. I believe that, starting from his personality and considering that
\nhe wrote what he deemed important from his skeptic point of view and the way he wrote it, it is in
\nline with his personality. If this gospel is indeed written by the same man who was present in the life
\nof Jesus, this would give a valuable extra-eyewitness account of the life and ministry of Jesus. You are
\nabout to understand that it was indeed written by Thomas through the insider information argument. I
\nbelieve that Thomas himself understood and believed what he wrote. Recall that Jesus said, I have yet
\nmany things to say to you, but ye are not able to bear now. The gospel of Thomas could very well be
\none of those unbearable things that Jesus wants to say to people in the future. Maybe for this reason,
\nJesus sent Thomas to India to make sure that his gospel would be sidetracked. Jesus did this likely
\nbecause this gospel would not have helped or even maybe this gospel would have obstructed the waxing
\nof Christianity. Recall Montanism. Of course, for now, it seems speculative when it is proposed here that
\nthe eyewitness Thomas wrote the gospel of Thomas. That being true would mean that Jesus did say all
\nthe words that are written in it and that may sound offending to many because many things written in
\nthis gospel do not easily sound as the Jesus of the four gospels from the canon. That was probably the
\nreason why it was rejected from the canon. However, this article may change your mind on this subject.
\nEspecially if you thought that the gospel of Thomas was written by a wannabee, as many scholars would
\nclaim.
\n4 Evidence about who is the author of the fourth gospel.
\nMany words can be uttered to try to pacify the statement I am about to make. This is a statement that
\ncould be offensive to many readers. But I will make this statement right from the beginning so that it
\nwanders through your mind while reading the rest of this article.
\nThe author of the fourth gospel of the New Testament is Mary Magdalene.
\nFrom this point on, this article will focus only on the hard evidence needed to solve the enigma of
\nwho wrote the fourth gospel. This evidence is in part found in Chapter 21 of the same fourth gospel.
\nThe best way to understand this evidence is to visualize the situation in your mind.
\n(YLT) John 21
\n1 After these things did Jesus manifest himself again to the disciples on the sea of Tiberias, and he did
\nmanifest himself thus:
\n2 There were together Simon Peter, and Thomas who is called Didymus, and Nathanael from Cana of
\nGalilee, and the [sons] of Zebedee, and two others of his disciples.
\n3-19 not relevant for this article.
\n20 And Peter having turned about doth see the disciple whom Jesus was loving following, (who also
\nreclined in the supper on his breast, and said, \u2018Sir, who is he who is delivering thee up?\u2019)
\n21 Peter having seen this one, saith to Jesus, \u2018Lord, and what of this one?\u2019
\n22 Jesus saith to him, \u2018If him I will to remain till I come, what \u2013 to thee? be thou following me.\u2019 This
\nword, therefore, went forth to the brethren that that disciple doth not die,
\n23 yet Jesus did not say to him, that he doth not die, but, \u2018If him I will to remain till I come, what \u2013 to
\nthee?\u2019
\n24 this is the disciple who is testifying concerning these things, and he wrote these things, and we have
\nknown that his testimony is true.
\n25 And there are also many other things \u2013 as many as Jesus did \u2013 which, if they may be written one by
\none, not even the world itself I think to have place for the books written. Amen.<\/p>\n
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The author describes a situation where the risen Jesus is sitting together with some of his disciples at the
\nSea of Tiberias. Notably with Simon Peter, with Thomas, who is called Didymus, and with Nathanael
\nfrom Cana of Galilee. Also present are James and John, the sons of Zebedee, along with two other
\ndisciples who are not named.
\nFrom this little data, what do we know for sure?
\n1. The author of the fourth gospel was on this scene because the author states: \u2019this is the disciple
\nwho is testifying concerning these things, and he wrote these things.\u2019
\n2. The author claims he is a \u2019he\u2019.
\n3. The author claims explicitly that Jesus was loving the author of the fourth gospel.
\n4. The author claims that he is the same disciple who reclined in the supper on Jesus breast.
\n5. Simon Peter says to Jesus: What will be of the disciple(21). It is explained later that this also is
\nthe same disciple who wrote the gospel(24).
\n6. Somehow, there must be something that bothers Peter that triggers him to ask such a question.
\n7. Jesus answers to Peter that it is not of his business (what to thee) and that the disciple will
\nremain(23). From this answer that Jesus provides, one can deduce that Peter asks something
\nconcerning the permanence of the disciple.
\n8. The answer of Jesus is such that it convinced the brethren that this disciple would not die (22).
\n9. There must have been something in the rhetoric from Peter that was not mentioned clearly so that
\nthey thought that the disciple, who claims to be the author of the fourth gospel, would die and
\nnot remain. And after Jesus refuted that, the brethren changed their minds and understood that
\nthe disciple would not die and remain.
\n10. It is clear that Thomas Didymus is present at the scene because that is mentioned in the second
\nverse. And as such, Thomas was a first-degree eyewitness.
\n11. It is known that there is a gospel of Thomas. This means that Thomas could have written this in
\nhis own gospel. But did he write about this situation in his own gospel?
\nThe Gospel of Thomas, verse 114, contains a verse that has been deemed offensive by many scholars.
\nThe content seems to suggest that Jesus allows gender dualism.
\n[114].
\nSimon Peter says to them: \u201dLet Mary go out from our midst, for women are not worthy of life!\u201d Jesus
\nsays: \u201dSee, I will draw her so as to make her male so that she also may become a living spirit like you
\nmales. For every woman who has become male will enter the kingdom of heaven.\u201d (Doresse)
\nSounds Christianity offensive, but please bear with me.
\nFrom this we learn the following:
\n1. In the gospel of Thomas there is a situation where Jesus is reunited with some or all of his
\ndisciples, like in the fourth gospel. Notably, at least with Simon Peter, because he speaks. With
\nMary Magdalene because Simon Peter wants her to disappear. And with Thomas, because he is
\nthe witness in his gospel.
\n2. Simon Peter wants Mary Magdalene to leave the group of disciples. The answer Jesus provides in
\nthis gospel suggests that this is a wish that Jesus does not share.
\n3. Simon Peter suggests that Mary Magdalene is not worthy of life. That is, according to Simon
\nPeter, she should die because she is a woman. This is misogyny, at least by the standards of today.
\nDying in this context means most likely not going to the heavens.
\n4. Jesus replies that he can and will fix the situation for Mary. Jesus answer suggests that Jesus will
\nfix a situation and that Mary will remain with the disciples.<\/p>\n
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5. Jesus does not argue with Peter about gender. He just says that he will fix the situation. Jesus
\nprobably knows that Peter will be severely offended and that he may loose Peter if he would argue
\nabout gender and authority.
\n6. Jesus claims that he will make her a male, like the others.
\nWe look here at two similar situations that have much in common. The question is now whether both
\nsituations are the same. In the following list, both situations will be compared.
\n1. The situation in the fourth gospel reunites at least the same people as in the Gospel of Thomas.
\nNamely, Jesus, Mary Magdalene, Simon Peter, and Thomas.
\n2. Notably, this reunites at least all the people needed for the plot. (witness presence argument)
\n3. Thomas is the most likely writer of the gospel of Thomas. The writer of the fourth gospel is
\nsupposedly mystified but present on the scene. (opportunity argument)
\n4. In both situations, Simon Peter makes a comment about a disciple. In the fourth gospel, his name
\nis not known, but we know it is the beloved disciple, the writer of the fourth gospel. In the Gospel
\nof Thomas, Peter makes a comment about Mary Magdalene. (action similarity argument)
\n5. In the gospel of Thomas, Peter saying \u2019from our midst\u2019 meaning that Mary poses in their midst
\nor in other words to be with them. This fact is not appreciated by Peter. Peter wants Mary to go
\nout of their midst. An answer from Jesus shows that she is to remain like in the fourth gospel is
\nmentioned that the disciple will remain. (circumstantial argument)
\n6. In the fourth gospel, it is written that Simon Peter says something that would make the \u2019brethren\u2019
\nthink that the disciple would die, because the answer from Jesus makes the \u2019brethren\u2019 understand
\nthat the disciple would NOT die. In the gospel of Thomas, Simon Peter says that Mary Magdalene
\nis not worthy of life. Understandably, this saying from Peter would make \u2019the brethren\u2019 from the
\nfourth gospel think that Mary Magdalene would die. The answer that Jesus provides in the gospel
\nof Thomas would be the same answer as in the fourth gospel if the situation is the same. Notably
\nin the gospel of Thomas it is clear what Peter asks and it is clear what Jesus answers. In the fourth
\ngospel this mystified question from Peter and the mystified answer from Jesus changed the minds
\nof the \u2019brethren\u2019 , because the authority of Jesus is higher than the authority of Simon Peter.
\n7. From the gospel of Thomas, the question and answer suggests that \u2019to die\u2019 in this context means
\n\u2019not to enter the kingdom of the heavens\u2019. While \u2019to become a living spirit\u2019 means \u2019to enter the
\nkingdom of the heavens\u2019.
\n8. The gospel of Thomas suggests that \u2019to become male\u2019 is \u2019to become a living spirit\u2019.
\n9. In the fourth gospel, it is written, \u2019Simon Peter says to Jesus\u2019. In the Gospel of Thomas, it is
\nmentioned: \u2019Simon Peter says to them\u2019. However, Jesus answering Simon Peter in both gospels
\nsuggests that in both gospels there was a question from Simon Peter concerning a disciple. In the
\nfourth gospel Jesus did answer the question from Peter. In the Thomas gospel this question seems
\nto be directly or indirectly directed to Jesus, because it was Jesus who answered this question
\ndirectly.
\n10. If both situations from both gospels prove to be the same situation, then the writer of the fourth
\ngospel would be Mary Magdalene.
\n5 Unraveling.
\n1. Both accounts of the situation, as described in both gospels, have been written by first-degree
\neyewitnesses.
\n2. Both of these eyewitnesses are confirmed to have been present at both scenes. Thomas for the
\ngospel of Thomas, and be it John or Mary for the fourth gospel.
\n3. Both situations are evidently written from a very different perspective.
\n4. In both situations, Peter asks something about a disciple.
\n5<\/p>\n
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5. In the gospel of Thomas the question from Peter is hostile. While in the fourth gospel, it is not
\nprecisely written what Peter asked. That is most likely because the writer wanted to spare Simon
\nPeter. (Diplomacy). However, from Jesus his answer in both gospels, one can deduce that Peter
\nasked Jesus something hostile. The answer from Jesus would inspire all others that this disciple
\nwould not die and would remain part of the disciples as mentioned in the fourth gospel and also is
\nclear in the gospel of Thomas.
\n6. Thomas, in his gospel, is not diplomatic and is not trying to spare anybody. It seems he just wants
\nto describe things to be as clear and concise as possible. That is probably a result of the nature of
\nhis character. For this reason, he literally wrote what Peter said and what Jesus responded. Even
\nif this sounds harsh,.
\n7. If both eyewitness accounts were the same, then the gospel of Thomas presents insider information
\nfrom the fourth gospel, that could not have been known by third parties. This would also validate
\nthat the gospel of Thomas was written by Thomas. And that Jesus had said all the words that
\nThomas wrote in the gospel of Thomas.
\n8. It is not likely that a gnostic wannabe who is not Thomas would have written this verse 114,
\nbecause what Peter said and what Jesus answered in both gospels are insider information that is
\nnearly impossible to be known by third parties. (insider argument)
\n9. Thomas seems to want to know the truth because he is a systematic doubter, and sometimes he
\nuses a bit of sarcasm. For this reason, he would write down the things exactly as Jesus said.
\n10. Jesus says to Mary Magdalene that he would make her male. For this reason, she can refer in her
\nown gospel to herself as \u201dhe\u201d without lying. (Risen Jesus authority)
\n11. This \u201dhe\/she\u201d \u201dconfusion\/mystification\u201d was necessary. It would be almost certain that we
\nwould not know the fourth gospel today if it had been known that the fourth gospel
\nwas written by a woman. It all seems to be the result of a deliberate strategy.
\n6 Conclusion<\/p>\n
1. The situation and actions in both gospels are so similar that it is even unlikely to not be the same
\nsituation.
\n2. For this reason: The author of the fourth gospel of the New Testament is Mary Magdalene.<\/p>\n
7 Epilogue
\nJesus communicates with me. Why would he want to do that? I don\u2019t know. Of course, it is difficult to
\nreference Jesus as the source of this article and claim divine revelation. However, I testify hereby with
\nthis epilogue that, in his specific way of communicating with me, Jesus made me read verse 114 of the
\ngospel of Thomas as many times as necessary until the penny dropped.
\nI would never have noticed the details described in this article without his persistence.
\nMy Jesus says to me: Happy the poor and the male in spirit. Theirs is the kingdom of the heavens.
\nPoor in spirit ye will become, not when ye own nothing, but when ye have no need for anything but me.
\nI tell you upfront. Being simply poor is an obstacle to becoming poor in spirit. But know ye that I will
\nbe merciful towards the poor. To become poor in spirit, ye must first become male in spirit. Male in
\nspirit, you will become, when you deny not your responsibilities. Justice towards yourself. Apply mercy
\nto others. Because when ye seek mercy for yourselves, ye will never find it. Seek ye do justice instead
\nand then mercy will find you. Because I am mercy.<\/p>\n
Authorship Revealed: Who Penned the Fourth Gospel? L. de Lange, independent author in Christ June 25, 2024 Abstract Of the.<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_genesis_hide_title":false,"_genesis_hide_breadcrumbs":false,"_genesis_hide_singular_image":false,"_genesis_hide_footer_widgets":false,"_genesis_custom_body_class":"","_genesis_custom_post_class":"","_genesis_layout":"","footnotes":""},"categories":[1],"tags":[],"class_list":{"0":"post-69447","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-uncategorized","7":"entry"},"acf":[],"_links":{"self":[{"href":"https:\/\/spiritdaily.org\/blog\/wp-json\/wp\/v2\/posts\/69447","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/spiritdaily.org\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/spiritdaily.org\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/spiritdaily.org\/blog\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/spiritdaily.org\/blog\/wp-json\/wp\/v2\/comments?post=69447"}],"version-history":[{"count":0,"href":"https:\/\/spiritdaily.org\/blog\/wp-json\/wp\/v2\/posts\/69447\/revisions"}],"wp:attachment":[{"href":"https:\/\/spiritdaily.org\/blog\/wp-json\/wp\/v2\/media?parent=69447"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/spiritdaily.org\/blog\/wp-json\/wp\/v2\/categories?post=69447"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/spiritdaily.org\/blog\/wp-json\/wp\/v2\/tags?post=69447"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}