Jesus,the Jew from Galilee


Jesus, the Jew from Galilee


I have never had a know-it-all interlocutor except as a young boy. I like to be active, I do not speak much and only if necessary.

I never wanted to be with charlatans and preferred working with laborers,  sweat with them  and be productive.

All my life, I’ve chosen to be with those who worked and studied: scientists, researchers, technicians and workmen, whom I could talk to about serious problems creating realistic situations and finding solutions.

Communication is a reciprocal gift and, therefore, saying is functional to something, to manifesting effectively one’s thoughts and comparing them to other people’s to find a way to conciliation and concrete solutions.

When both parties are unable to realize a solution, it is necessary to recognize personal limits and laugh together about one’s foolishness and weaknesses after acknowledging the situation.

If there is not enough strength  to work together constructively, tautology being useless, it is preferable to act like fools, showing a moronic face and going one’s way.

For this reason, I made an enlightened distinction between saying and speaking for years, and having thought it best to keep silent when everybody wanted to talk, I worked alone both as a scholar and artisan, alternating activities throughout the day.

As silence was not sufficient, I was forced into action through writing and showing concrete operative results in a paradigmatic way (Cf. L’altra lingua,l’altra storia, Demian 1995).
However, in 45 years of research, it has been necessary in a number of extreme cases, to retreat from people, to withdraw in meditation and solitude in pursuit of constructive manual labor.

Silence can then become an eloquent and rational discourse, an impressive example of labor and method in the absurdity of other people’s speech.

I have always avoided those who are convinced they know everything and think they can rationally find solutions and dogmatically  make decisions. I have flatly refused sermons.

I have, therefore, never followed people that know it all and draw paths and routes, convinced they

can speak the final word, talk about anything and with anyone, but who actually perform a show.

The words of Jesus have always fascinated me since I was a child, and I soon began to look for the logia of Jesus in Aramaic.  I also loved the Greek more than the Latin versions, although they are translations, because of the equivocity of the romanitas cristiana.

The devine omnicomprehensive  words of Jesus fed my early adolescence as if they were a living organism. They were a universal value, something stable and eternal in any situation and time: they represented the revealed truth of a God Father who sent his Son to redeem humanity, guilty of Adam’s original sin.

When I discovered there are no written words of God but a mere priestly interpretation,

an exegesis and allegory, I saw another Jesus , the strange figure of a man that talks about everything and never pronounces any words of his own,  a spectacular abstraction , the result of an ancient rhetorical  work: a man, a Galilean Jew, a Quainite, praised as the Messiah, who confronted the ruling Romanitas in Judea  and died as a martyr on a cross as so many other Aramaic people in defense of the Torah/indication.
That is when I realized I had many insolvable problems, although some of them were explained, clarified and eventually resolved. (Cf. Jehoshua o Jesous?,  Maroni, 2005; Ma, Gesù chi veramente sei stato? E.Book Narcissus 2012, Per una conoscenza del primo cristianesimo, Narcissus 2012).
The Bible and the Gospels are human texts, written in precise time periods and they differ greatly from the texts handed down to us by the Church Fathers; they should be read exactly as any other literary text, without any distinction.

Neither the Bible nor the Gospels contain a single holy letter , but they are creations of men, who wanted to convey a precise message and that later introduced the Lord’s Addition according to their own tradition (Cf. Il politico o Giuseppe by Filone E. Book Narcissus, 2012).
After shedding light on the biblical system (the Egyptian context of Joseph and Moses, the Canaanite context of David and the Persian context of Ezra) with the translations of In Flaccum and Legatio ad Gaium, and above all of Il politico o Giuseppe, by  Filone, (E.Book), and  La Vita di Mosé (unpublished), I gave up working on Matthew’s logia and examined the figure of the Jewish Jesus, the Messiah and the history of the Aramaic Galilean.

I explained the meaning of iudaiké archaiology in the translation of Flavius’ text. Books I and II, whose prefaces concerning Aramean and Egyptian culture in the first and second millennia BC, are an enlightening account of the nomadic and semi-nomadic life of  hapiru/Jews. Books II (the last part), III and IV deal with the life of Moses Basileus,  nomothétes,  archiereus, prophetes and Books XVIII, XIX and XX are especially useful in understanding the reality of Judaism in Roman times.

I doubted whether the evangelical text was authentic and the figure of Jesus was not truly historical but manipulated to serve moral, social, economical and political purposes related to single episodes, parables, paradigms, gestures and even rhetorically read  bare terms.

Firstly, I accepted that the words (definitely not the logia) of Jesus were not pronounced by Jesus himself for the simple reason that he was not a rabbi but a mere laborer and had, therefore, no right to speak in public within the Jewish system that highly regards tradition.

Hence, I began studying terms such as maestro/didaskalos and tekton/Kayin to understand the testimonium  flavianum.

I showed that the works of Jesus are paradoxical, but still the works of an artisan and a Quainite expert who became so famous  he was elected Messiah by his disciples  (the thousands who worked with him, mostly technitai artisans) who appreciated his Judaic observance.

My studies concerning the Greek term Christos and the nationalistic anti-Roman action, urged me and authorized me to speak about basileia /Malkuth in contrast with the Erodian basileia, granted by the imperator to those designated by the Senate, that considered illegitimate the auctoritas of a  maran Aramaic king elected by Artabanus III and other members of the Parthian confederation between Easter 32AD to 36AD.

Hence, the death of Christos, charged with lese-majesty  and the end of  Malkuth ha Shemaim, the Messianic Reign…

The Pauline and Christian interpretation of death and resurrection, shared by the followers of the Kingdom of God, was in contrast with the nazirite interpretation of Jesus’ successor and uterine brother James. His Aramaic anti-Roman action, the war with the Sadducees, Erodians and a few Pharisaic fringes and  his close connection with the Essenes and therapeutae, lasted until his death  at the hands of Ananus II in 62AD . (Cf. Sito James and Paul, and cf. Filone, Quod omnis probus e Vita contemplativa,  E. Book Narcissus 2016).

The death of James marks the beginning of the end of Jerusalem, caused by the Roman-Jewish war and the destruction of the temple at the hands of the Flavians, the new ruling dynasty of the Roman Empire.

The nazirites of the Kingdom of God are on the front lines during the war of 66-73, as well as in the war of Kitos and the revolt of Shimon bar Kokba in 134-136 during the Empire of Hadrian, participating in the tragedy of the Jews, fundamentalists to the death, banned from the Roman Empire and cancelled from history.  (Cf. Giudaismo romano I, E. Book Narcissus 2012)…

The history of the Pauline Antiochean Christianoi, who integrated with the Roman Empire and settled thanks to the Oniad diocesan system, is rather different. They were divided in infinite sects and mingled with the local urban populations, living among the plebs. They were led by episkopoi, insolvent dioichetai who failed to pay imperial taxes due to the community’s ecclesiastical organization. (Cf. Giudaismo romano II, E.Book Narcissus  2012).
After merely surviving as religio illicitadannabilis superstitio, they abandoned Judaism and were granted a new way of life within closed communities, without paying taxes as they were not Roman cives but cives from the celestial kingdom. They believed in an eternal prize, which was rather absurd for  mortal creatures that survived unscathed the persecutions of the 3rd century   and those carried out by Diocletian. They were reunited under Constantine, who skillfully exploited their Episcopal riches…

So the christianoi of the Kingdom of God give life to their own religio licita, which can subsume the other Kingdom, the Heavens above, as well as the figure of James. They established the history of a religio  triumphans with Theodosius and his children (Cf. Giudaismo romano III, unpublished work of which numerous references can be read in articles at )…

As a matter of fact, Judaism eventually becomes less important due to the culture of the Great Church  triumphans , when it is persecuted by Christianity which has become the official religion of the Eastern Roman Empire, …especially in Alexandria ….

In the west, the privileged condition of a Christian in relation to pagans and Jews, who still represent the majority of the population in the 5th and 6th centuries , is singular. It can be observed in registers, especially  in the one by Gregory the Great (540-604): anything a civis does is legitimate, because he is considered an aristocratic dominus, according to the privileges granted by the domus anicia

Jews were forbidden from building synagogues, the circumcision of pagans and Christians was punished, having slaves was not permitted and they were banned from public office.

Notwithstanding these prohibitions, the condition of Jews was generally not dramatic as their position was recognized by the Roman law

Jews were scattered all over the Western Roman Empire and they generally enjoyed the condition of rich landowners. Gregory observed that Christians were often under the power of Jews as settlers or renting land for perpetual lease and were treated better by Jews than by Christian masters. He underlined that Jews often cooperated with authorities in Visigothic Spain and Gaul…

The Pope fundamentally recognizes that Jews should be tolerated and be part of the system as testes veritatis, because they were the first people to receive the divine message,  especially the prophetical one. He also adds that many believe there can be no advent  into the Kingdom of God if Jews are not previously converted. He is aware of the importance of Jesus Christos, the Jew of Galilee.

In conclusion, before Charles the Great and the Ottonian dynasty, Jews were considered testes veritatis and the first recipients of the divine message, men who had to be converted…

However, during the 11th century, when the Church underwent a certain ideological change, such as the great monastic reform based on the Augustinian precept of retreating from worldly life, and later  the principle of conquering the world, Judaism became the object of persecution…

Gregory VII (1010/20-1085) and his theocratic ideal, together with the political  papal practice of the 13th century and the holy war of the crusades, caused the unity of Roman culture, that Islam and Christianity still preserved, to be completely torn apart.