The" sacred texts "were added after the year 150 because:
a) Marcion, author of two apologies on Christianity ignores the existence of the gospels in 160 by referring only to phrases and sayings the Lord he calls "short and laconic."
b) Marcion, continuing to defend his Gnostic Christ after the expulsion from the community in Rome, prosecutors, around 170, the gospels that were built using its, to be awarded in the form of false and fraudulent personalities of the apostles apostolic times, "Sub Apostolorum et etiam apostolicorum aduntur appointments." (Adversus Tertulliano. Marcionem - IV, 3).
can only relate to those of Mark and Matthew were the first to exit.
c) Justin, who died in 165, it ignores the Acts of the Apostles.
d) There is no allusion to any of the canonical gospels in the "Epistle of Barnabas", written in 140, nor in the "Shepherd of Ermas" written in 150, nor in the "Epistle to the Corinthians", written by Clement in the 150 where we talk about the passion of Christ as historical fact but as a prophecy that was fulfilled according to the prophet Isaiah.
e) In the Didache, a document dating from the second century, discovered in 1875, there is the formula of the Lord's Prayer and the Sermon on the Mount "(both of Essene origin) but nothing to speak of the four Gospels. (Document purely Essene).
f) The first of the four gospels that speaks out is S. Irenaeus in 190. In fact, Luke and John were written after Mark and Matthew.
"This silence on the part of all authors, both Christian and secular, on the Gospels, is the best proof of the late date of their inception. The Second Vatican Council although it has reaffirmed the dates attributed to the Gospels, nothing has changed to historical truth, having imposed as a truth of faith. " (Guy Fau-cit, p.. 84).
The canonical gospels were not written by eyewitnesses who lived in Palestine, nor even by Jews who were the authors of which are attributed to geographic locations that contain too many errors and the absolute ignorance of biblical law. Only Edel Smith has counted more than 250 errors in them (the work cited above) and all so serious as to render unnecessary any comment on the falsity of their construction.
The Sacred Texts are but a combination of facts and events relating to those already existing from before the time attributed to Jesus, a real recopying Essenes and the books of the Old Testament so faithful to bring Steudel to launch the following challenge to Christian theologians: "I would be grateful to the theologian who would take me a sentence or something that refers to Jesus of which I can prove that already existed since before he was born." (Guighebert-Jesus-p.49). No one has come forward!
Taking a cue from the gospels attributed to the four evangelists, a confirmation of the human nature of Christ, who was given the name of Jesus until the second half the second century, each community pass the current materialistic, built his own gospel.
In this anarchy of the Gospels in which he spoke in some of Jesus' childhood, others in the life of Madonna, some of them were built, the Jewish matrix in contrast to the Gospel of Christianity, Jesus built a bastard, born of the union that a Roman soldier with a Jewish prostitute, they did find a brilliant man, but bad and evil to compare it to Satan (see "Toledoth" hence the "Ghetto Gospel"), you went forward in a continuous diatribes that , the concepts as they settled, there were within the same church fathers until Constantine Ecclesie not met all under a single ideology. It was only after Council of Nicaea (325) which was established which had to be considered sacred texts and canons which declared false and unreliable (and pseudo aporifi). To demonstrate how much there was still confusion in the religious concepts of the new religion, is sufficient to say that the Apocalypse, initially considered apocryphal, was included among the canons, after much debate, only in the sixth century.
the question that now arises on how he could prevail over the other as a religion based on the most absurd inconsistencies and anachronisms more obvious, the answer comes to us from the violence that the Church it began to practice against opponents after Theodosius in 380, declares the state religion, morality, entrusting the administration of the empire. In a continuous persecution, blackmail, anathemas and excommunications are massacres of opponents all the millions of bodies were piled up and hidden in the centuries that followed behind the cross that now wants to pass it a symbol of civilization and culture occidentale.Paradiso. It represents the archetype of the idea of \u200b\u200b"reward", but still only rarely democratic heaven is a place open to everyone. In pre-Buddhist China, for example, there were only the emperors in ancient times, the Champs Elysees were intended only to warriors and the heroes, while the people there in Hades, the place of shadows wandering. The same early Judaism did not plan to paradise, no rewards in the afterlife, but only the insurance of a land for the chosen people of God then, in the second century BC, was born the idea that the martyrs could reach God in some way, which was later extended to all right, just the promise of eternal life and blessed decreed the success of Christianity. In the first Hinduism (Vedas) there is no trace of paradise, which was then envisioned as a place to stand between a reincarnation of the other (and there are up to 85 million!). For Muslims, heaven is a place very concrete, full of material delights as if to redeem their absence in mortality, including (the Qur'an) from the breast rotondo.Purgatorio virgins. At the dawn of the thirteenth century the Church worked to conquer never been more important for many centuries. It was to take over a kingdom great and terrible, a "place" beyond the influence of each human frame, of a "space" that he had always thought of the transcendental essence of humanity: the afterlife. An achievement of such importance was due to an "invention", that of Purgatory: a "third place" (in the words of Martin Luther) where "repair", a place where hope can still live with the suffering. He explains Jacques Le Goff, most French medievalist, in his 1982 book published in France by Gallimard, "La Naissance du Purgatoire" (The Birth of Purgatory). Before the thirteenth century or the word Purgatory or its representation there. Until that time there were only vague beliefs. But to get to the invention of Purgatory it took some time: the Bible was not a word (as emphasized in an age of the Reformation, Protestants) and the concept was developing slowly. The concept of third place was a terrible idea foreign to medieval man, accustomed, almost like an ancient Cathar or Manichean, binary systems to think about: God and Devil, good and evil, nobility and commoners, clerics and laity, rich and poor. But Purgatory has an advertising exception, Dante Alighieri! Death ceases to be the pivotal moment in which everything is played, when the border between life and eternity. We can speak of a real expansion of opportunities for salvation. Between living and dead began an active solidarity, an exchange. This way the masses to help the soul of the penitent to free more quickly from Purgatory, beyond the individual relationship with the underworld. And in this situation is that the Church maintains the policy of Purgatory, that conquers the land of Death. The ecclesiastical jurisdiction extends to the Hereafter, that God was waiting for the crowd of souls in Purgatory is linked to the world of the living. And the faithful are gradually accustomed (and attached) to a new repertoire of gestures, prayers and alms. Indulgences, the keys of Paradise, are the famous example and rewarding. The Church Beyond the wins down on earth a spiritual power, but also economic, enormous. And when the Church needed to make "visible" Purgatory, to describe it, to give a real picture, here is the first visual triumph thanks to the work of Dante Alighieri and his second canto. The Purgatory become dogma in the sixteenth century. (Source: www.luigicascioli.it)
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