Serie A brev nr 4

Magazine Overview

This issue of "BREVCIRKELN." (Circular Letter), identified as Serie A, letter number 4, focuses on "DE SAKNADE ÅREN I JESU LIV." (The Lost Years in Jesus' Life). The magazine explores the period of Jesus' life between the ages of 12 and 30, for which the New Testament provides no information. The content is presented in Swedish and suggests a deep dive into historical research, apocryphal texts, and oral traditions from various cultures.

The '18 Lost Years'

The article begins by noting that while thousands of volumes have been written about Jesus' life and teachings, a significant gap exists concerning the '18 lost years' – the time between his visit to the temple at age 12 and the commencement of his ministry around age 30. It states that the Marcionite Gospel, considered by many authorities to be a source for the synoptic gospels, offers no insights. Similarly, apocryphal books excluded from the Bible at the Council of Nicaea in 325 AD are also silent on this period. The author laments the lack of information in Jewish and Roman historical writings, which has led to the creation of many speculative and sometimes fabricated accounts.

Some theories attempt to link Jesus to a historical figure named Jeschu ben Panthera, who lived about 100 years before Christ. The author finds most existing writings unsatisfactory, suggesting they often ignore facts to fit a preconceived theory or desired narrative.

Questioning Biblical Accounts

The article critically examines certain biblical narratives, suggesting additions were made for dramatic effect. The account in Matthew 2:13-18, where Herod orders the killing of all male infants in Bethlehem, is questioned. The author argues that such an event, if it occurred, would have been a major anti-Roman outcry from Jewish historians, yet it is not mentioned in their chronicles. This is compared to the story of Krishna's birth in India, suggesting a similar narrative element might have been incorporated into the biblical account, with Herod replacing a Hindu villain.

Discussions also arise regarding the date of Jesus' birth. While the winter solstice (January 6th) is mentioned, the author finds the biblical account of shepherds being in the fields at night confusing due to Palestine's cold winters and deep snow. The traditional celebration on December 25th is speculated to be a result of Roman persecution, with Christians adopting a date coinciding with Roman festivals to avoid scrutiny. The author also points out that incomplete data about Herod the Great's death (4 BC) makes it unlikely Jesus was born then. A more logical date suggested is 6 AD, coinciding with the tax registration mentioned in Luke 2:1-4.

Jesus' Early Development and Potential Travels

The article posits that Jesus, even as a young man, possessed a deep desire for knowledge and a natural sincerity. It speculates whether his education was limited by his local opportunities or if he received early instruction in a monastery, possibly influenced by his father's potential affiliation with the Essene sect. His ability to ask intelligent questions of the teachers in the temple suggests an understanding beyond his years.

The author then explores the possibility of Jesus traveling outside Palestine during his 'lost years'. Evidence is drawn from both historical records and oral traditions from England and India. These traditions, though sometimes oral, are presented as consistent with what is known about the rest of Jesus' life. The value of oral traditions was recognized in the early Christian church, with figures like Papias and Irenaeus considering them significant.

The Role of Joseph of Arimathea

A prominent figure in reconstructing Jesus' lost years is Joseph of Arimathea. The article identifies him as a rich man, a council member, and a secret disciple of Jesus. Arimathea is tentatively identified with Ramah or Ramallah, near Jerusalem. Joseph's request to Pilate for Jesus' body is highlighted, noting that Jewish and Roman law typically restricted this to close relatives. The author suggests Joseph might have been an uncle to Mary, Jesus' mother, or a younger brother of her father, Joakim.

Joseph of Arimathea is proposed as an explanation for Jesus' family's departure from Jerusalem without him when he was 12. It's suggested they might have believed he was with another responsible person, possibly Joseph, who arrived later. This could explain how Jesus ended up in the temple alone.

The article explores traditions linking Joseph of Arimathea to the tin trade between Palestine and the British Isles, citing Herodotus' mention of the British Isles as 'tin countries' around 445 BC. This could account for Joseph's wealth.

Further traditions from Somerset and Cornwall describe Joseph visiting these areas with a 'Tarsus ship', bringing the young Jesus with him. They stayed in small villages, possibly while Joseph concluded business. If Joseph was Jesus' granduncle, this narrative becomes more logical, especially considering that apocryphal gospels often portray Joseph as an older man who died shortly after Jesus' temple visit, making the uncle responsible for the child.

Journeys to India, Tibet, and England

The article suggests that Jesus' travels, possibly taking a year for the round trip to England, could have occurred after he turned 12, making him around 13 upon return. This leads to an examination of Indian and Tibetan scriptures. These texts reportedly describe Jesus, referred to as 'Issa' in Hindu scriptures, joining merchants traveling east from Jerusalem at the age of 13. He is said to have studied in Jagannath, learned healing through prayer, and traveled to Benares, Rajagriha, and other holy cities. His teachings, which emphasized love, reportedly clashed with Brahmanic traditions, leading to his departure from India.

He is said to have then traveled to Nepal, where he spent six years learning Pali manuscripts and Eastern philosophies. Buddhism's Eightfold Path is presented as having a profound impact on Jesus, with many of his teachings mirroring its principles, suggesting a direct contact with fundamental Buddhist sources.

Jesus in England

Following his time in the East, Jesus is said to have returned to Palestine. However, traditions from England suggest a later visit as a young man. The British historian Gildas (516-570 AD) is quoted as stating that 'Christ, the True Son, gave his light and knowledge of His scriptures to our island during the latter part of Tiberius Caesar's reign.' This, combined with the theory of Jesus' birth in 6 AD, places this visit before 37 AD, when Tiberius died.

Augustine of Canterbury's report to the Pope in 597 AD about a church in western England, built not by human hands but by Christ's own hands, is interpreted as a literal account of Jesus' presence. The article suggests Jesus may have visited England, learned from the Druids, and incorporated elements of their theology, such as the concept of the Trinity, the immortality of the soul, and beliefs about heaven and hell, into his teachings.

The Glastonbury Connection

Further traditions from England, particularly Somerset and Cornwall, describe Joseph of Arimathea and eleven companions fleeing persecution in Palestine after Jesus' death and traveling to England by a tin ship. They reportedly found a hut built by Jesus near Glastonbury, which became known as Chalice Well. This site is described as a place where Jesus lived in prayer and study. The article notes that King Arviragus granted Joseph land encompassing this site, and its privileges were renewed by later kings.

Urkunderna (documents) suggest Joseph of Arimathea attempted to preserve the hut Jesus built, possibly by restoring and expanding it, or by enclosing it within a larger church. A church, 18 meters long and 8 meters wide, was built on the site, forming the nucleus of the Glastonbury monastery. The destruction of the monastery by fire in 1184 AD and subsequent rebuilding efforts are mentioned.

Jesus' Ministry and Death

Upon returning to Palestine, Jesus began his ministry, baptizing in the Jordan and choosing disciples. His long absence from his homeland made him seem like a stranger, leading to rejection in his hometown (Luke 4:29) and astonishment at his wisdom elsewhere (Luke 4:22, Matthew 13:54). His teachings, emphasizing love and contrasting with the 'eye for an eye' principle, were seen as a challenge to the existing religion.

The article touches upon Jesus' death, noting the ambiguity surrounding it. The betrayal by Judas is questioned, given Jesus' fame. The method of execution is also debated, with the author suggesting stoning was more common for religious offenses than crucifixion under Roman rule. Similarities are drawn between the crucifixion narrative and legends of Krishna in India.

The final tradition discussed is the handing over of Jesus' body to Joseph of Arimathea, followed by Joseph and his companions fleeing to England. The article concludes by referencing William Blake's poem "And did those feet in ancient time" and a tradition in Leh, Tibet, about a tree where Jesus stood and preached, emphasizing the enduring nature of these legends.

The Noble Eightfold Path

The issue concludes with a list of the eight sections of the Noble Eightfold Path from Buddhism, as described in "Buddhismens Budskap" by Subhadra Bhikkhu:

1. Right Views (free from prejudice, superstition, and illusion).
2. Right Intentions (righteous thoughts).
3. Right Speech (kind, honest, and truthful).
4. Right Actions (peaceful, righteous, and pure).
5. Right Livelihood (causing no harm to living beings).
6. Right Effort (striving to overcome ignorance and passion).
7. Right Mindfulness (awareness and recollection in weak moments and temptations).
8. Right Meditation (complete withdrawal from the mind and external objects, merging into pure knowledge).

Recurring Themes and Editorial Stance

The recurring themes in this issue are the exploration of historical and alternative narratives surrounding Jesus' life, particularly the 'lost years'. The editorial stance appears critical of purely dogmatic interpretations of religious texts, favoring a comparative approach that considers diverse traditions and historical evidence, even if speculative. There is a clear interest in finding connections between Jesus' teachings and Eastern philosophies like Buddhism, as well as ancient European traditions like Druidism. The article encourages an open-minded approach to reconstructing Jesus' life beyond the canonical scriptures, acknowledging the limitations and speculative nature of such endeavors while valuing the insights offered by various traditions.