The Ascension to celestial Jerusalem is euhemerized as ascent to Jerusalem of Judea

Discussion about the New Testament, apocrypha, gnostics, church fathers, Christian origins, historical Jesus or otherwise, etc.
Giuseppe
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Re: The Ascension to celestial Jerusalem is euhemerized as ascent to Jerusalem of Judea

Post by Giuseppe »

Hence the new interpretation of Mark 14:51-52:
A young man, wearing nothing but a linen garment, was following Jesus. When they seized him, 52 he fled naked, leaving his garment behind.

...since the mythical Jesus has to escape the archons during the his ascension from Sheol to celestial Jerusalem with the good souls freed from the Sheol, in the same way the young naked allegorizes the souls of the "righteous" who, per Ascension of Isaiah 9:17, "will ascend with Him, whose spirits do not receive their garments till the Lord Christ ascend and they ascend with Him". Not coincidentially, the his escape from the soldiers happens before that Jesus has to be carried before the sinedrites in Jerusalem.
Nihil enim in speciem fallacius est quam prava religio. -Liv. xxxix. 16.
Giuseppe
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Re: The Ascension to celestial Jerusalem is euhemerized as ascent to Jerusalem of Judea

Post by Giuseppe »

Was the confusion (between the ascension to celestial Jerusalem and the ascent to earthly Jerusalem) unconscious or deliberate?


Given the political interests around Jerusalem as the place where the Pillars and the followers of the Pillars had (and/or wanted to have) their influence on all the other communities, basically the Judaizers, no wonder if the confusion was deliberate, in order to make the earthly Jerusalem the ideal place, already on the earth, where Jesus had shown the his glory, simply “ascending” to it.


For the pauline (but Judaizer) Mark, the crucifixion had to happen there (and not more, as in the original myth held by Paul, at the gates of Sheol), since the crucificion is the real Glory of Jesus, per Paul's words:

but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the gnosis of God.

(1 Cor 1:23-24)



Hence, the real reason the cosmic crucifixion was euhemerized, i.e. the real reason the our Mark (a mere Judaizer) was written, was to connect “the power of God and the gnosis of God” (= the crucifixion) with an earthly place: Jerusalem of Judea. And the related political interests.
Nihil enim in speciem fallacius est quam prava religio. -Liv. xxxix. 16.
Giuseppe
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Re: The Ascension to celestial Jerusalem is euhemerized as ascent to Jerusalem of Judea

Post by Giuseppe »

Since the ascent to Jerusalem of Judea allegorizes the ascension to celestial Jerusalem, then the cruxifixion allegorizes the fatidic moment of this mythical ascension: the Christ is separated, and yet in union with, the material world he is abandoning to ascend to upper havens.


Hence the reversal of the temporal location of the crucifixion:
  • in the original myth the crucifixion happened before the gates of Sheol (evidence in Ascension of Isaiah), as necessary requisite to enter in Sheol and free the good souls imprisoned there.
  • in the Gospel allegory, the crucifixion happened as final moment of the ascension of Jesus to heaven, as necessary requisite to remark the separation between Jesus and the "flesh" just visited by him.
Hence the original christology of Mark is separationism (possibly preceded by the docetism of Cdn, an hypothesis that, even if ignored, doesn't change at all the sound truth of the thesis explained in this thread).

CONCLUSION

In Paul, the crucifixion is the act by which Jesus enters in the world.

In Mark, the crucifixion is the act by which Christ abandons the world.

Nihil enim in speciem fallacius est quam prava religio. -Liv. xxxix. 16.
Giuseppe
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Re: The Ascension to celestial Jerusalem is euhemerized as ascent to Jerusalem of Judea

Post by Giuseppe »

The idea of a double meaning of the crucifixion:
  • 1) the meaning of: only way to enter in the Sheol
  • 2) the meaning of: Ascension and (in the same time of:) Resurrection

...is survived miracolously (!) in an apocryphal gospel, the Gospel of Bartholomew:

6 And Bartholomew said: Lord, when thou wentest to be hanged upon the cross, I followed thee afar off and saw thee hung upon the cross, and the angels coming down from heaven and worshipping thee. And when there came darkness, 7 I beheld, and I saw thee that thou wast vanished away from the cross and I heard only a voice in the parts under the earth, and great wailing and gnashing of teeth on a sudden. Tell me, Lord, whither wentest thou from the cross?
8 And Jesus answered and said: Blessed art thou, Bartholomew, my beloved, because thou sawest this mystery, and now will I tell thee all things whatsoever thou askest me. 9 For when I vanished away from the cross, then went I down into Hades that I might bring up Adam and all them that were with him, according to the supplication of Michael the archangel.
10 Then said Bartholomew: Lord, what was the voice which was heard?
11 Jesus saith unto him: Hades said unto Beliar: As I perceive, a God cometh hither. [Slavonic and Latin 2 continue:] And the angels cried unto the powers, saying: Remove your gates, ye princes, remove the everlasting doors, for behold the King of glory cometh down.
12 Hades said: Who is the King of glory, that cometh down from heaven unto us?
...
20 Then did I enter in and scourged him and bound him with chains that cannot be loosed, and brought forth thence all the patriarchs and came again unto the cross.

http://gnosis.org/library/gosbart.htm


Observe what is in action here directly under the eyes of the readers:
  • in the first time when Jesus is on the cross, this his first crucifixion serves him only as mere pretext to enter in Sheol, reveal himself to good souls of Sheol, and ascend again on the cross.
  • in the second time when Jesus returns on the cross, this his second crucifixion is really part and parcel of a genuine ASCENSION, a mere step in the way to paradise: really I can't call it otherwise.
I am enough able to apply the Occam Razor here. What was really necessary for Jesus? Hence, what was surely part of the original myth?

  • 1) the idea that Jesus was crucified to enter in Sheol ?
  • 2) or the idea that Jesus was crucified to ascend to upper heavens?

It is too much easy as answer: the original myth had Jesus crucified to make him enter in the Sheol.

Once you have already a Jesus who preaches himself by simply revealing himself before the good souls of the Sheol (to ascend with them to celestial Jerusalem), what further need do we have to add to this (mythical) Jesus another (historical) Jesus who preaches and shows himself, not on Sheol, but on the earth?

Hence the conclusion is immediate: the idea of a Jesus preacher, teacher and revealer was part of the original myth, with the only difference that the his preaching, teaching and revelations were believed to happen in the Sheol.


Jesus never existed.
Nihil enim in speciem fallacius est quam prava religio. -Liv. xxxix. 16.
Giuseppe
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Re: The Ascension to celestial Jerusalem is euhemerized as ascent to Jerusalem of Judea

Post by Giuseppe »

The explanatory power of the thesis is remarkable.

The true reason Jesus is continually an exorcist in Galilee and before the his ascent to Jerusalem of Judea:

Because in the original myth, during the his appareance in the Sheol (after the his crucifixion at the gates of it), Jesus frees continually the souls from the demons and/or chains imprisoning them.

Once freed these souls, he is read to ascend to celestial Jerusalem with the souls of the righteous people.
Nihil enim in speciem fallacius est quam prava religio. -Liv. xxxix. 16.
Giuseppe
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Re: The Ascension to celestial Jerusalem is euhemerized as ascent to Jerusalem of Judea

Post by Giuseppe »

Given the consolidated fact about Mark written as reaction to 70 CE, the question arises:

Was the Galilee chosen to allegorize the Sheol in virtue of what was historically the Galilee, i.e. a war zone infested by real "demons" (the Romans)?

Image

While in the original pre-70 myth Jesus freed the good souls of Sheol, in the post-70 Gospels Jesus freed the good people of Galilee. The dream of any zealot (but by Vespasian, too) - to ascend to earthly Jerusalem to conquer it - was realized by Jesus by the same his ascension to celestial Jerusalem.
Nihil enim in speciem fallacius est quam prava religio. -Liv. xxxix. 16.
Giuseppe
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Re: The Ascension to celestial Jerusalem is euhemerized as ascent to Jerusalem of Judea

Post by Giuseppe »

Further evidence about the original meaning of the crucifixion as ascension to heaven:

"My God, my God, why, O Lord, have you forsaken me?" (Mk 15:34). It was on the cross that he said these words, for he had departed from that place.

http://www.earlychristianwritings.com/t ... hilip.html

Jesus answered him, “Truly I tell you, today you will be with me in paradise.”

(Luke 23:43)

Even the passage considered so enigmatic by a user of this forum, finds easily an explanation under the thesis described in this thread:

Mark 14:62
And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.

Here Jesus is claiming the identity crucifixion = ascension.

Hence the Earliest Gospel had probably the following final:

The soldiers took him away and crucified him, and he gave up the spirit.

Nihil enim in speciem fallacius est quam prava religio. -Liv. xxxix. 16.
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arnoldo
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Re: The Ascension to celestial Jerusalem is euhemerized as ascent to Jerusalem of Judea

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Giuseppe
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Re: The Ascension to celestial Jerusalem is euhemerized as ascent to Jerusalem of Judea

Post by Giuseppe »

Between us, I am the one laughing about the “truth”, not you, dear Christian arnoldo. :D
Nihil enim in speciem fallacius est quam prava religio. -Liv. xxxix. 16.
Giuseppe
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Why Pilate? Because he was a gatekeeper against ascension to heaven

Post by Giuseppe »

Premise: the criterion of embarrassment gives us the oldest tradition, not the historical nucleus.

Second premise: the Gospels betray embarrassment about the Roman involvement in the death of Jesus.

Third premise: Therefore, that the Romans kill Jesus without sinedrites behind them, is the oldest post-70 gospel.

Corollary:

But then, if the Jews don't kill Jesus, the death of Jesus can't be read as the true cause of the destruction of Jerusalem in 70 CE.

Given the particular importance assumed by the equation crucifixion = ascension in the original Gospel story, then the role of the Roman killers was the typical archontic role: to monitor the boundaries between the spheres, to prevent the ascension of souls from Sheol to upper heavens.

Now, Pontius Pilate - alone among all the Roman governors - really played the literal role of “overseer who prevents ascension”, at least in a particular historical circumstance:

The Samaritan nation too was not exempt from disturbance. For a man who made light of mendacity and in all his designs catered to the mob, rallied them, bidding them go in a body with him to Mount Gerizim, which in their belief is the most sacred of mountains. He assured them that on their arrival he would show them the sacred vessels which were buried there, where Moses had deposited them.
His hearers, viewing this tale as plausible, appeared in arms. They posted themselves in a certain village named Tirathana, and, as they planned to climb the mountain in a great multitude, they welcomed to their ranks the new arrivals who kept coming.
But before they could ascend, Pilate blocked their projected route up the mountain with a detachment of cavalry and heavily armed infantry, who in an encounter with the first comers in the village slew some in a pitched battle and put the others to flight. Many prisoners were taken, of whom Pilate put to death the principal leaders and those who were most influential among the fugitives.

Flavius Josephus, Jewish Antiquities 18.85-89

Image


I should congratulate with myself:
I have just found the real reason why Pilate was inserted into the story.
Nihil enim in speciem fallacius est quam prava religio. -Liv. xxxix. 16.
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