Make a New Jesus: add, subtract or lie about His Word

Follow Along parts:

---From the first chapter of Mark:

10 On coming up out of the water he saw the heavens being torn open and the Spirit, like a dove, descending upon him. 11 And a voice came from the heavens, “You are my beloved Son; with you I am well pleased.” 12At once the Spirit drove him out into the desert,

Matthew 3:16-17

After Jesus was baptized, he came up from the water and behold, the heavens were opened [for him], and he saw the Spirit of God descending like a dove [and] coming upon him. 17And a voice came from the heavens, saying, “This is my beloved Son, with whom I am well pleased.”   

---I'm skipping the Luke because it's the same thing. Now listen to this:
Jerome, Late 4th century A.D.:

"According to the Gospel written in the Hebrew speech, which the Nazarenes read, I find this written:

“And it came to pass when the Lord had come up out of the water, the whole fount of the Holy Spirit descended and rested upon him, and said unto him: ‘My son, in all the prophets was I waiting for you, that you should come, and I might rest in you. For you are my rest, and you are  my first begotten son, that reigns for ever’.”

--Things get left out - things get put in:

KJV: Matthew 5:22

22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.

--Can't get it past Jerome, though. Jerome realized that sine causa was added later and thus did not include it in his translation of the Vulgate.  It is not found in any Alexandrine text, such as the Codex Sinaiaticus. Its not found in the NAB or the NIV or other translations that don''t use the late "textus receptus." 

--When scholars explain verses not included they often use this language: "Not found in the best, earliest manuscripts"  But what are those? 

• The verse is absent from the "Alexandrian family" of manuscripts, which date from 200 to 400 AD. 
• The verse is present the majority of Old Latin copies, dating from the 4th and 5th centuries and a majority of medieval (mid 5th to 14th centuries) Greek manuscripts. 
• The verse appears in the "Byzantine family" of manuscripts, which are from 500 to 1000 AD. 

The topic of  the podcast is: IF YOU DON'T LIKE WHAT JESUS SAID, JUST LEAVE IT OUT, OR MAKE HIM SAY SOMETHING ELSE. 

Or don't bother reading Him at all.

TEXT Kyrie here.

THIS PODCAST IS NOT MONETIZED. LINKS:
Contact: [e-mail]
CLOUD OF UNKNOWING Evelyn Underhill edition - free
HERETIC'S REDDIT HOME
Revelations of Divine Love [free PDF] Julian of Norwich
What the Gehenna?
The Collected Works of St. John of the Cross

Episode Transcript

Kyrie Dicentis (00:00):
Thomas Green wrote a series of books on
contemplative prayer and prayergenerally.
One of those books, calledDrinking from a Dry Well, sent
me into my whole contemplativeexperience, I knew at the end of
that this was the thing I wascalled to do.
Recently, having decided that Ineeded somewhat to be living a

(00:25):
life like an anchorite, oranchoress. But there are no
cells in the walls of churches.
I'm not sure I'd wall myself upthat much anyway.
Thomas Green wrote another bookcalled Darkness in the
Marketplace.
It's supposed to be about doingthis kind of work in this world

(00:46):
we live in, this modern world.
I started reading it.
Thomas Green is a modern writer,at least modern as far as I'm
concerned, in the 1900s.
And I noticed that he was verymuch about Martha and Mary, and
this is the classic version ofthe contemplative, sitting at
Jesus' feet, simply listening.

(01:08):
Martha is running around,trying to serve everyone, which
was her job.
I opened this whole podcast,not this podcast, but my site,
my very first probably podcast,dealing with Mary and Martha.
However, this is a very shortset of verses.

(01:30):
Thomas Green attributes allkinds of thoughts and feelings
and actions.
None of it is in Scripture.
None of it is referred toanywhere I can find outside the
canon.
He just made it up.
If we want to characterize acertain kind of Christian, I say

(01:53):
we do that.
because we know all kinds ofdifferent people.
But just as Dogma Nest ofVipers says that dogma, not all
of it, but the kind that comesthat has nothing to do with what
Jesus said or did during theincarnation, is simply a way of

(02:13):
keeping us from him.
It's a barrier, just likevipers are.
This very well-intentionedperson, erudite, in this branch
of theology is making it up.
This is another form of viper.
Maybe it's not a viper, butit's something that looks like a

(02:34):
viper.
A lot of non-poisonous snakeswill take on the coloring and
patterns of vipers in order tofrighten off predators like
hawks.
I do not criticize him in hisintent or his knowledge, but we
have to stop doing this.
We all have to stop doing this.

(02:55):
What did Jesus say?
My followers, embrace my wordand obey my commands.
That is it.
It's very simple.
It doesn't need a lot of books.
It needs us to learn where wecan find what He said and what
He did.

(03:15):
We hear it from Him, what Hewants from us.
If we are not mystics, if we arenot contemplative, if we do not
have visions, if we do notexperience the direct contact,
then we have writings.
And we have to be judiciousabout those writings.
But we also have to notdiscount the writings of

(03:37):
mystics, the writings ofapostles, the writings of those
who knew apostles.
We also don't accept everythingthat's ever been written down
in history.----------That Three minutes, I think
it was, that you just heard, Iknow it stopped abruptly.
It was only supposed to be amic test in a new location.

(04:02):
Then it got serious, and I gotspeechless.
That was a few days ago.
This is the old location, andI'm sure the background will be
worse.
I stopped suddenly when Irealized how destructive the
Just So stories are that aretold about characters in the

(04:24):
Bible.
It makes them characters in theBible instead of real people.
When fan fiction was new, Iwrote one about an actor I
liked.
It was just for fun.
I had the story idea and casthim in it as himself, not one of
the characters he played inmovies and on television.

(04:46):
My idea was for a series, abuilding romance murder mystery
thing.
It was a lark.
That first story went a bit,well, viral, and I felt like
crap.
I'm a good fiction writer.
I knew I could build afollowing.
But it's one thing to writefanfic about Batman, and another

(05:09):
to write one about the actorsthat played him.
You see, it was a romancestory.
and it had to wind upeventually with him in bed with
this woman.
I'm not a subtle, suggestivewriter about anything, including
sex.
It felt horribly intrusive, andthe courts had made it legal,

(05:33):
so I stopped and wrote otherthings.
I'm sure Thomas Green is makingor was making good points when
he basically wrote fanfic aboutMartha but he talks about her
love for Jesus.
What love?
Her brother is home, anotherone of his itinerant rabbis with

(05:55):
his 12 friends, and Martha hasto suddenly put on a banquet.
We have no reason to supposeshe liked Jesus, much less loved
him.
I'd like you to look at what Iput in the comment or the intro
to the podcast wherever you arelistening to this.
I will read it, but look at ittoo.

(06:17):
This is from the first chapterof Mark.
This is verse 10 through 12.
"On coming up out of the water,he saw the heavens being torn
open, and the Spirit like a dovedescending upon him.
And a voice came from theheavens, You are my beloved Son,

(06:39):
with you I am well pleased." InMatthew 3: 16-17, "After Jesus
was baptized, he came up fromthe water and behold, the
heavens were opened and he sawthe spirit of God descending
like a dove and coming upon him.

(07:00):
And a voice came from theheavens saying, this is my
beloved son with whom I am wellpleased." I'm skipping the Luke
because it's just the samething.
Now I'd like you to listen tothis, written by Saint Jerome,
late in the 4th century AD.
"According to the Gospelwritten in the Hebrew speech,

(07:25):
which the Nazarenes read, I findthis written, 'And it came to
pass, when the Lord had come upout of the water, the whole font
of the Holy Spirit descendedand rested upon him, and said to
him, My son, in all theprophets I was waiting for you,

(07:49):
that you should come and I mightrest in you.
For you are my rest and you aremy first begotten son that
reigns forever.'" I imagine veryfew have read this description
of the baptism of Jesus.
It's from the Gospel of theHebrews.

(08:12):
which is now known only fromreferences by other early
writers like Clement ofAlexandria.
Dated to about 80 AD, thisgospel, called by this name
because it was written withHebrew letters, was reported to

(08:32):
be used by the Nazareans.
Nazarean was a common name forfollowers of Jesus of Nazareth.
Clement often quoted from thisgospel, and as a father of
Christianity and a teacher ofthe gospel at Alexandria, he
wrote extensively on Christologyand how Jesus' followers spread

(08:54):
and things happened.
That gospel of the Hebrews waslost, though there are
references, but we have very fewwords.
In the canonicals, why are thereso few words?
Why was it cut?
because it implies very clearlythat Jesus of Nazareth was not

(09:16):
God come to earth, but a man whowent to God fully, completely.
It was the whole font of theHoly Spirit that came down and
spoke, and the Spirit called himSon, and "rest" means to abide

(09:37):
with.
These things are paralleled inthe Last Supper discourses and
so many other places when Jesussays that He is in God and God
is in Him and He is in them andthey can do what He does if only

(09:59):
they embrace his word andfollow his commands.
Jesus says to spread his gospelto all nations.
Also, a phrase lifted from alonger sentence that includes,
"But say no more than I havetold you, and make no laws like
a lawgiver, lest you beconstrained by them." Smart

(10:24):
Jesus! Those 255 dogmas of theCatholic Church declared
infallible have been a real painfor later popes.
The leaving out is bad enough.
The adding in is reprehensible.
In the KJV, Matthew 5:22 reads,"But I say to you that whoever

(10:46):
is angry with his brotherwithout a cause shall be in
danger of the judgment." But inscholarly works, we learn
about the old Latin text. Thisis an old text that was running
around, especially in Rome andthat area, so Jerome wrote the

(11:10):
Vulgate.
The old Latin text containedthe qualifier "without cause" in
reference to anger in Matthew5:22.
But Jerome realized that *sinecausa* was added later, and thus
did not include it in histranslation.

(11:33):
That was the end of the 4thcentury AD.
"But without cause", like manyadditions that ameliorate Jesus'
commands, is not found in anyAlexandrian text, such as the
Codex Sinaiticus.

(11:53):
It's not found in the NAB or inthe NIV that don't use the
Textus Receptus, which is theByzantine version of Scripture.
When scholars explain verses notincluded, they often use this

(12:13):
language, not found in the best,oldest manuscripts.
And my question immediately is,well, what are those?
Why is there not an asteriskbelow that names them anyway?
So what are those?
This is what I found.

(12:34):
The verse is absent from theAlexandrian family of
manuscripts which date from 200to 400 AD.
The verse is present in themajority of old Latin copies
dating from the 4th and 5thcenturies and a majority of

(12:58):
mid-5th to 14th centuries Greekmanuscripts.
The verse also appears in theByzantine family of manuscripts,
which are from 500 to 1000 AD.
But that's not what Jesus said.
Jesus didn't say angry withoutcause.

(13:21):
If He did, some place— youknow, there are like a couple of
thousand now, bits and piecesand complete books and all of
these copies of the Gospels, andActs and other parts of the New
Testament that we have—thisisn't there.

(13:42):
Somebody stuck it in there.
Google AI will find you aplethora of non-scholarly
arguments, some outright liesindicating the inclusion was
ancient.
Yet, in fact, it is in no trulyancient manuscript we have.
Why did someone stick it inthere?

(14:05):
Because the hardest thing anyperson can do is follow Jesus'
commands, to submit to the willof God.
You can't get followers— if youare preaching that they cannot
be angry—you cannot get them tohate if they can't be

(14:28):
righteously furious.
You can't get them to kill foryou unless they are outraged.
You can't be a Christian andnot follow Jesus.
Solution?
Change Jesus.