Da Vinci Books

‘CONTRIVING TO DECEIVE…’

‘The recent publication of ancient scriptures realed incontrovertible eveidence of an intrinsic system of priestly fraudulence operating within Christianity. These writings exposed a church in which false pretences are the basis of its existence and forged texts form the essence of its history and preaching.

Using the scroll discovery, papal statements, and the evidence of history as the basis of his assertions, Tony Bushby takes his readers into the shadowy world of ecclesiastical dishonesty where, for centuries, an unprincipled church plotted and schemed its stratagem to perpetuate and maintain a false faith and exploit a gullible public. Now, new evidence from church archives reveals Christianity’s darkest secret..and the conclusion is staggering.’

The following is extracted from Chapter One;

                        The discovery of hidden church scrolls

In 1925, a young priest studying in Rome obtained access to a cache of ancient Aramaic and Hebrew scrolls in a locked cupboard in the Secret Archives of the Vatican. The existence of two of those documents reveals centuries of deceit by the Christian church and provides invaluable new material about the origin of the New Testament. The priest’s name was Edmond Bordeaux Szekely and the scrolls he presented to the world provide dramatic evidence that the writings upon which Christianity stands are not authentic records, but premeditated forgeries.

Edmond Bordeaux Szkeley was educated in a Catholic monastery of the priarist order (Regulares paupers Matris Dei scholarum Piarum) in central France and during the latter years of his early education, wrote an obligatory graduating thesis about the Italian monk, St Francis of Assisi. Shortly after Szekely’s induction, he was summoned to the office of the headmaster and Prior of the monastery, Monsignor Mondik, who suggested that Szekely continue his studies at the Vatican in Rome. Mondik handed him a ‘Letter of Introduction’ to his old schoolmate, Monsignor Angelo Mercati (1870-1955), Prefect of the Archives of the Vatican saying, ‘With this letter, the doors of the Archives will be open to you, so you may find out everything about St Francis, as you expressed your wish to do so in your thesis’. Upon arriving in Rome, Szekely established his accommodation in a small rooftop room and proceeded to the Vatican. There he descended to the Vatican. There he descended a stairway and subsequently found Monsignor Mercati and his book-filled study.

Monsignor Mercati was a noted auhtority on patristic and scholastic literature in subjects pertaining to early church history. He was a learned man and wrote more than a dozen in-house books on philosophical and theological subjects for the church. He also ‘wrote many long treatises, miscellaneous essays, and shorter articles usually occassioned by the discovery of hitherto unknown documents’ (New Catholic Encyclopedia; 1967, Vol IX, pg 668-669. Mercati’s shorter works were collected as Saggi di storia e letteratura; Rome 1951). His job was to analyse old church manuscripts and publish detailed summaries of their contents for catergorizing in the Inner Library. While the majority of his books are unavailable to the general public they are listed in the Vatican’s Miscellanea Archivista (AM, St Test 165, 1952), and some carry intriguing titles like Peter the Sinner, Lives of the Presbyters, The Divine Julius, and  The Private Libraries of the Popes.

Szekely was accepted into the Vatican Archives as a privileged student and initailly offered general guidance by staff and attendants. Some time later, Monsignor Mercati assigned to him an Aramaic-Hebrew guide, with whom he became good friends. Upon the advice of Monsignor Mercati, Szekely later spent time researching a particular set of documents in the vitrines in the Scriptorium in the Monte Cassino monastery, located about half way between Rome and Naples. He described the collection as ‘a collection of sentences and passages extracted from writings of the church Fathers’ and endeavoured in vain to reconcile the statements with his earlier Christian training. The document Szekely referred to fits the description of the ancient The Book of Sentences, also a collection of ’sentences and passages drawn from the Fathers’ (Elliott’s Delineation of Romanism; 1884, pg456), and public knowledge of its existence was unknown until the 17th Century. ‘This production became the text-book of theologians and contained many declarations highly worthy of the attention of the curious’ (Dictionary of Christian Antiquities, ed.Smith and Cheetham, London, 1875).

Returning to the Vatican, Szekely discussed his findings with Monsignor Mercati and revealed his newfound concerns about the historicity of Jesus Christ and the church portrayal of its early history. Realising that Szekely was on the path of discovery, Mercati showed him to a locked walk-in cupboard at the end of the corridor leading from the rear of his study. It contained a collection of old scrolls protected by an ‘awesome looking Swiss guard’ and Mercati arranged with the guard for Szekely to have access to the cupboard at his convenience. Szekely spoke in awe of his experience; ‘I entered the secret room as an initiate of old must have entered the sacred chamber of the Great Pyramid, and this time I did not take my Aramaic guide with me. I burrowed through the dusty manuscripts as if I had a map to show me the way, and it was not long before I found what I had been seeking’.

With Monsignor Mercati’s blessing, Szkeley systematically took a choice of ’secret scrolls’ to his abode of an evening and in due course learned from them what he subsequently termed ‘an unutterably precious secret’, the false nature of Christianity. Szekely discussed with Mercati whether he should ‘overlook the evidence of history’ and ‘bury the shame of this discovery’ or depart from the church to reveal the information to others. Mercati claimed that he personally withheld the knowledge because of his parent’s devotedness to the church, but he felt that in doing so, he had ‘betrayed his own soul’. Mercati revealed that cardinals and bishops of the Vatican had read his summaries of the hidden scrolls and knew of their contents and existence in the secret vaults.(Saggi di storia e letteratura; Rome, 1951)

Having learnt ancient Hebrew from his translator, Szekely began the long task of manually translating the ancient manuscripts into the English and French languages. A personal friend of Szekely , Purcell Weaver (later Bishop Weaver) assisted in translating the work and in 1937 the first modern transliteration was completed and published. Szekely consequently left the church and extended his education at the Universities of Paris, Vienna and Leizig, where he became known as Dr Bordeaux. In his extensive later writings he described the inner lower chambers of the Vatican as;

‘dozens of subdivisons in endless halls and corridors, the Archivum Arcis, the Miscelanea, The Instrumenta, The Miscelanea Fondi and the index room where scholars struggled to make sense out of over six hundred handwritten indexes, which were woefully incomplete. The Vatican Library itself is mainly a large collection of individual books. The Secret Archives of the Vatican comprise more than twenty miles of bookshelves of scrolls, parchments, paper manuscripts and codices. In one spare, dust filled room there are over 10,000 packages of unexamined documents.’

(editor; I hope to post an extremely rare photograph of the archives desribed as above..awesome. Got to wrest it off it’s owner first)

The church confirmed the existence of Secret Archives and revealed that the treasure house of ancient documents is unavailable to the general public.

It is impossible to furnish even an approximately accurate estimate of the number of letters, reports, documents, protocols, minutes…which are contained in the Secret Archives…Indexes (681) have been compiled during the last 300 years for the convenience of the adminstration and must be regarded exclusively as pure administrative helps, not as aids to scholarly investigation (Catholic Encyclopedia, vol XV, oct 1, 1912, pg 287-290).

Since Skeley recorded his account (c1937) other spectacular old writings were deposited in the Vatican including the collection from the library of the monastery of Monte Cassino that Szekely had earlier referenced.  Among the monastery’s collection were works of Cicero, Senaca, Josephus, Tacitus, Jerome, Augustine, Philo of Alexandria and more than 40,000 additional valuable parchments that found refuge in the Secret Archives of the Vatican. (editor; the approach of the coming battle between the allies and Nazis instigated the removal of the monastery’s archival library to Rome for safe keeping)

According to Szekely’s records, ‘unexpurgated editions’ of ancient Gospels carrying the titles of Mark, Matthew, Barnabus, James, Peter and Thomas are also stored in the vaults along with a series of other writings used by presbyters in the Third Century. In addition, Szekely mentioned the existence of such rare writings as the Gospel of Julius Caesar (editor; see the book ‘The Bible Fraud’ By Tony Bushby to know what Julius Caesar has to do with New Testament, you’ll be really surprised), the Book of the Obstetrician, the Book of Jasher, the Canto of Krst and the Physiologist, supposedly written by ‘Essene heretics’ and later attributed to Ambrose, Bishop of Milan (339-397). He also recorded the existence of a bundle of pamphlets written by an early presbyteer, Quintus Tertullian (c160-220), today called Bishop Tertullian, the author of works entitled ‘Apology’ and ‘Prescriptions’, and some manuscripts supposedly written by Simon the Magician of New Testament fame. Most of those writings are known to have once existed but were thought lost until noted in Szekely’s records.

In addition to ’secret scrolls’ other writings found in the Vatican collection included ancient versions of the first five books of the Old Testament (the Torah), copies of the Book of Enoch, early presbyter’s personal letters, additional untitled Gospels and a series of texts composed of communions, prayers, psalms, prophecies and laments. That remarkable collection also contains an assortment of religious instructions to the Essene monks of Khirbat Qumran written by a person called the “Master”, and both Monsignor Mercati and Szekely understood that person to be the ‘Teacher of Righteousness’, the main character in the Dead Sea Scrolls (reviewer ; understand this is about 20 years before the discovery of the scrolls in 1945 in caves in and around Qumran).

The more valuable writings were stored with other documents in a ‘top secret’ part of the Vatican. In 1856, German theologian H C Whydman (History of the Canon of Scripture, c1862) spent five years researching in the Vatican archives and frequented ‘a secret library containing 560,000 un-translated ancient volumes containing some extraordinary ancient documents’ associated with Christianity’s earliest days. Whydaman spoke of an ‘intriguing scroll’ that the church ‘would not be willing to have go into the hands of the public’ adding that ’spurious treatises often ascribed to the pens of distinguished Ecclesiastics’ (Ibid) were also held in the clandestine vaults. The existence of a hidden high security facility was confirmed on page 290 of the Catholic Encyclopedia(vol XV. Oct 1, 1912)

‘There is a special archive on the third story of the palace, where also the archive of the Congregation for Extraordinary Affairs. This archive admits no investigator, and questions on particular points addressed to it by scholars have failed to receive answers….the volumes of this archive contain very interesting information’.

In earlier volumes of the Catholic Encyclopedia (1907-14), a major section recorded comprehensive information about the Secret Vatican Archives and in 1912 provided a list of documents (pg 288) conveying the extent of the archives. however, the 1967 edition mentioned ‘Secret Archives” only once and again in relation to Monsignor Angelo Mercati. The reference was Mercati’s proposal to the church heirarchy to divide the Secret Archives into two major divisions with ten separate sub-divisions and rename them the Archives of the Castel Sant’ Angelo (New Catholic Encyclopedia, Vol XIV; 1967, pg 552). Some of the hidden scrolls they held were thought to originally be part of an antiquated collection known to have been assigned to the Vatican Archives in 1810 by the Bolognetti-Cenci family and contained scrolls of great antiquity. Cardinal Carpegna’s renowned ‘library of manuscripts’ is also preserved in the Secret Archives and ‘consisted of 229 volumes in folio…an extensive mass of ecclesiastical lore..including treatises of the fathers of the Asiatic and African churches..which form a library in themselves’ (Ecclesiastical History, J L Mosheim, D.D. 6 vols, London, 1825).

What the two important scrolls are…

The scrolls found in the Secret Archives have profound implications for the church and their existence provides for a complete reconsideration of the entire orthodox presentation of Christian history. The evidence of the scrolls contradicts church claims that the New Testament constitutes an infallible record against which there is no appeal and provides a vivid new picture of early Christian development. The full collection of Szekely’s translations was published in various books between 1937 and 1972 and the scrolls important to this presentation were included. Because those particular manuscripts were not publicaly recognised for what they really were , they failed to capture popular attention and their imporatnace went unnoticed.

The Catholic Encyclopedia states that, “Our documentary sources of knowledge about the origin of Christianity and its earliest developments are chiefly the New Tetament scriptures’. That admission, despite the church being unable to substantiate the authenticity of any of it’s writings or the stories carried in them, particularly those in the Gospels of Matthew, Mark, Luke, and John. When discussing Gospel origins in the 1967 edition of its Encyclopedia, the church covered its position with this comment; “We must begin with the realization that these (Gospel) accounts are not biographies of Jesus and still less scientific history’ (New Catholic Encyclopedia, Vol XII, 1967, pg 403). The scroll discovery revealed to the world just what the entire aggregation of church writings really was and brought out in the open, for the first time, the critical principle that determined their existence.

The two significant manuscipts provide incontrovertible evidence that the church’s prsentation of the story of Jesus Christ is false. Found in the Vatican collection were original exemplars of two major New Testament writings annd Szekely revealed his knowledge of what they really were by subtly calling one the Essene Gospel of John, and the other the Essene Book of Revelation. Those scrolls were the forerunner writings of the canonical versions of the Gospel of John and the Book of Revelation and their existence provides documentary evidence that the New Testament is a priesthood fabrication.

The most important aspect of the discovery of the ‘Vatican Scrolls’ is that they pre-dated the commencement of Christianity. Mercati and Szekely established from Prologues attached to the scrolls that the writings were originally aprt of a collection of manuscripts once belonging to the library of the Essenes, one of three religious sects in the Roman provinces, the other two being the Pharisees and Sadducees.

From the church standpoint their writings are a unique and inspired record of a remarkable revelation, but the existence of pre-Christian versions of two of its official texts undermines its claim of a ‘revelatory’ origin to the New Testament. Everything ever said by the church about the development of Christianity is proved false by the publication of the ‘Vatican scrolls’ and a full account of the total collection of those manuscripts now stands before the public in twenty six languages.

Gospel of John unauthentic
 
The church claimed that apostle John wrote both the Gospel of John and the Book of Revelation but it would be surprising if John could write at all for he was described in the New Testament as ‘a common and uneducated man’ (Acts 4; 13). In older Bibles, the words used in Acts were ‘unlearned and ignorant’, (King James Bible; 1863) and ‘simple and unlettered’ in the 1868 Authorized Version. In the Sinai Bible, believed to be the world’s oldest Bible, he was described as ‘unlettered and ordinary’, and the same description was applied to Peter. The discovery and publication of the ‘Vatican scrolls’ exposed the author of the Gospel of John and the Book of Revelation as anyone in the primitive church except apostle John.  
 
It was the presbyters of the Second and Third Centuries who were responsible for the development of the Christian texts and the initial reaction of most non-church people reading their writings is usually one of bewilderment. Many were unlikely to have studied the works of St. Justin Martyr (d. c. 166), Irenaeus (115-202) or Tertullian, or any writings of other early presbyters for that matter. Many of them are almost unreadable and much of what they say is a hotchpotch of crude superstition, credulity and ignorance. By striping the naivety behind their writings, their comments become simply a series of rather curious passages ‘full of the silliest superstitions’ (Church History; Socrates Scholasticus (380-450) Jenning’s Trans., 1911) and include a series of later forgeries structured into their works in modern times. (Catholic Encyclopedia, i, 225-226) In spite of the known falsification of its early texts, the church insists on their validity, particularly the Gospels, and later chapters unlock the true extent of forgery in Christian writings. When the facts are determined and examined, church assertions prove unconvincing; indeed the priesthood itself questioned the authenticity of the Gospel of John.
 
Scriptural analysts for centuries pointed to questionable elements within the Gospel of John and its veracity was doubted for 1600 years. The majority of modern-day critics vigorously deny the authenticity of the Gospel of John and in view of striking parallels found in the Dead Sea Scrolls those claims are substantiated. With the conflictions between it and the earlier Gospels of Matthew, Mark and Luke, it is difficult to understand why Christian researchers did not give the origin of that Gospel more attention. The portrait of Jesus Christ in the first three Gospels differs fundamentally from that in the fourth Gospel and anyone approaching all Gospels for the first time would find it difficult to believe the writers of the Gospel of John were talking about the same person described in the other three Gospels.
 
The most damaging fact against the genuineness of the Gospel of John is the complete silence of the early presbyters to its existence. Papias, now called the Bishop of Hierapolis (died circa 160), made no mention of the Gospel nor did any other early presbyter until around 190. That is somewhere around 100 years after the death of apostle John, the man the church claim was its author. The inference drawn is that it existed around 190, but in another form, being one of the earlier religious writings of the Essenes found in the Vatican in 1925.
 
The existence of interpolated material in the modern version of the Gospel of John substantiates the claim that the original document was written without reference to Christian understandings, and statements accredited to church characters were added when the exemplar was reconstructed at a later time. The now-called Bishop of Rome, Callistus I, (217-222) knew of the pre-Christian existence of the original substance of the writing that eventually became the Gospel of John for he personally declared that it was discovered sealed in an earthenware urn ‘in a cavern under the Temple of Jerusalem, having been placed there in secret long anterior (previous) to the presbyterian era’. (The Edict of Callistus, Victor Germaine’s Trans. 1822)
 
First Century historian, Flavius Josephus, recorded that burying religious scrolls in sealed urns was the recognised method the Essene movement used to ‘faithfully hide and take care of the books and archives of the Order’ (Antiquities; Josephus) and that comment adds support to the argument that the writing under discussion was originally an Essene composition. 
 
The Gospel of John is the most problematical of all Christian texts and church analysts themselves noted its insincerity. In trying to provide a pious solution for the massive corruptions in that Gospel, New Testament expert Mr. G. Macgregor (1944) suggested that the author’s memory may ‘have played false transcripts of past events’. That is not a convincing argument to justify forgery in the New Testament and the churchmen who contributed to the Ninth Edition of the Encyclopedia Britannica supported the falsifications:
 
It (John) has been severely edited, as its closing words make clear; and there is evidence of heavy tampering in the earliest manuscripts, obviously glosses and so forth, as well a sheer muddle.  Thus Chapter 5 should follow Chapter 6 and the final chapter is clearly an addition.
                                          
                                     (Encyclopedia Britannica, 9^th Ed; Vol. 10; Pg 783 onwards)
 
That final chapter (21) was written and introduced into the Gospel in the Fifth Century and provides directly comparable evidence of deliberate falsifications to canonical Christian writings. The last two verses of the 20^th Chapter (30-31) indicate that whoever wrote them intended to end the story there, and the church confirmed that Chapter 21 was:
 
…clearly an addition, narrating resurrection appearances totally independent of those narrated in Chapter 20 and exhibiting a Greek style somewhat different from the rest of the Gospel…The sole conclusion that can be deduced from this is that the 21^st Chapter was afterwards added and is therefore to be regarded as an appendix to the Gospel.
                      
(New Catholic Encyclopedia; (NCE), 1967, Pg. 1080; Also; N.C.E; Vol. X11; 1967, Pg. 407; also Catholic Encyclopedia, 1910; Vol. 8; Pg 441)
 
Specialist Christian testimony reveals that the last 25 verses were added deceptively and, in some Fifth and Sixth Century Bibles including the Jerusalem Bible, they appear as an addendum to the Gospel under a separate heading entitled, ‘The Appearance on the Shore of Tiberias’. The conclusion is inescapable that the entire chapter is a later forgery that did not originally exist in early Christian centuries and one entirely devoted to describing Jesus’ resurrection to disciples.
 
It is well-attested that a series of ancient hymns or chants are interpolated into the Gospel of John, for example, the Hymn to Wisdom, from the Second Century BC ‘Book of Wisdom’. By isolating certain sources, a residue of verses by at least ‘six different authors’ (Dr. Constantine Von Tischendorf (1815-1874) German biblical scholar and Professor of Theology) was found within the Gospel and the church itself supports its false nature. Some 8000 consultants named in 200 opening pages of the 1967 edition of the New Catholic Encyclopedia said of the Gospel of John ‘some of the irregularity undoubtedly stems from the history of editing’. (New Catholic Encyclopedia, 1967, Pg. 1087) Yet still the church insists that the Gospel is the unadulterated word of God.
 
The admitted ‘irregularity’ is further substantiated with a discrepancy in the fifth chapter (verse 2) that tells of the cure of a paralytic at the pool of Bethzatha in Jerusalem. (Some ancient Bibles read ‘Bethesda’, others ‘Bethsaida’)   The Vulgate Bible recorded this narrative: ‘awaiting for the moving of the water; and an angel of the Lord descended at certain times into the pond; and the water was moved.  And he that went down first into the pond after the motion of the water, was made whole, of whatsoever infirmity he lay under’. Those words do not appear in the oldest Bibles currently known, the Sinai, Alexandria, Vatican and Bezae Bibles.  Nor are they in the original text of the palimpsest (a parchment written upon twice) of Ephraem the Syrian (306-373), nor in the translations of the ancient Syriac manuscripts found in the Nitrian monasteries and catalogued by William Cureton for the British Museum in 1858.  Neither is that description carried in the oldest manuscripts of the Italia (the Old Latin or pre-Vulgate versions), nor in Fifth and Sixth Century Vulgate texts. Presbyter (now Bishop and Saint) Augustine (354-430), in his tract on the Gospel of John written late in the Fourth Century also failed to mention the passage. Other Fifth and Sixth Century versions of the Gospel of John appended to the passage a critical sign indicating ancient church doubt as to its authenticity. 
 
Modern critics universally accept that verse to be a later addition to earlier texts and the ‘availability of external evidence gives a clear decision against the authenticity of this passage’. (Catholic Encyclopedia, 1910, Vol. 8, Pg. 441) In other words, it is a fanciful tale describing a miraculous cure that never happened and church authorities rejected the passage as fraudulent.
 
Another example of the untrustworthiness of the Gospel of John is the story of the woman taken in adultery, generally found in the seventh and eighth chapters (7:53 - 8:11) although in some early Bibles it appeared in the Gospel of Luke. The Gospel Jesus did not leave a single written word of his own and the only account of his writing anything was in that New Testament verse, which claimed that he stooped down and wrote with his finger in the sand. As with so many important aspects in the life of Christianity’s Jesus Christ, that incident is recorded in modern-day Bibles but does not appear in any oldest surviving manuscripts of John’s Gospel.  A footnote in the King James Bible said of those 223 words:
 
The most ancient Bibles omit John 7:53-8:11; other Bibles add the passage here or after John 7:36 or after John 21:25 or after Luke 21:38, with variations of text.
 
That biblical footnote revealed that the Gospel writers did not know where to include it, or what to say. In similar manner, the authors of the New Catholic Encyclopedia buried their heads in the sand when they wrote:
 
There is no need to dwell on the problems of the story of the adulteress which is certainly not Johanine in style, does not fit the context, and is missing in the early Greek manuscripts.
                                            
                                                               (New Catholic Encyclopedia, 1967; p. 1080)
 
Simply put, it is a fictitious addition, brought into the New Testament to assist belief. The committee of Christian experts who produced the official Catholic Encyclopedias sought to explain the omission of the passage from oldest versions of the New Testament by suggesting that ‘the incident might easily give offence’ to faithful followers. (Catholic Encyclopedia, Vol. 8; Pg. 441) That failed to explain why the Fifth Century inclusion of the story into the Gospel wasn’t offensive to followers for the next 1500 years.
 
In 313, Bishop Eusebius Pamphilius of Caesarea (260-339) commenced the compilation of a series of writings he called ‘Ecclesiastical History’ (Eccl. Hist.) and recorded some generally unknown knowledge about the development of texts that later became official to Christianity. His records preserved valuable reflections on early religious thought current among presbyters leading up to the Fourth Century and some extracts are recorded later in this book. The 18^th Century church called Eusebius ‘the first major Christian historian’ yet ‘Ecclesiastical History’ was basically a summary of earlier presbyter’s writings, ‘many of which are false’.   (De Antiqua Ecclesiae Disciplina, Lewis Du Pin, Catholic historian, Folio, Paris, 1686; Annales Ecclesiastici, tome vi, Fol. Antwerp, 1597, Cardinal Caesar Baronius; Eusebius of Caesarea, J. B. Lightfoot, World Publ. Co. 1962, NY; in ‘A Dictionary of Christian Biograph, Literature, Sects and Doctrines’, London 1880)    The sixth and seventh books of Eusebius, for example, are based on letters under the name of Dionysius that the church admitted are ‘forgeries or inventions of later times’ (De Antiqua Ecclesiae Disciplina, Lewis Du Pin, Catholic historian) yet still present Eusebius’s works as historical.
 
When discussing the Gospel of John, Eusebius recorded that an Egyptian presbyter called Cerinthus had ‘written over’ the original document ‘after his own fashion’ and that admission revealed the start of centuries of wholesale falsifications to Christian writings. Cerinthus was educated in Alexandria and was an associate of Rabbi Ebron’s faction of Ebronites (Ebionites in some translations) who ‘numbered among their sect all the surviving relatives of Jesus’.   (St. Epiphanius of Salamis, 315-403)   He was directly associated with the Essenes and Nazarenes and was particularly active between the years of 160-190. The New Catholic Encyclopedia added to Eusebius’s record, saying ’there was a series of subsequent authors who added material to the body of the Gospel narrative’. That original ‘narrative’ was the 100 BC Essene religious direction embodying the views of the monks of the Order of the Essenes and was one of the ‘secret scrolls’ found in the Vatican. What remains of the previously untitled Essene writing is reproduced in a special section at the back of this book called the Genizah. 
 
By analyzing just the opening and closing verses of those two (now) separate writings it is possible to establish the worthlessness of the Gospel of John. The opening verse of the original Essene version from the Vatican vaults said:
 
In the beginning was the Law and the Law was with God, and the Law was God.  The same was in the beginning with God…
 
Compare with the opening verse of the Gospel of John:
 
In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God…
 
The use of just one word in the Essene document, ‘Law’, was simply altered to read ‘Word’ in the Gospel of John. 
 
The word ‘Law’ mentioned in the authentic work was a reference to the summary of Essene religious beliefs that supposed the will and purpose of God was revealed only in the Torah, the first five books of the Old Testament. (Matt. 5:17)  The Essenes manifested their faith in God by strictly observing the ‘Law’ that consisted of 613 commandments generally summarized today as the Ten Commandments. All except the fourth of the Ten Commandments are repeated in the New Testament.
 
Using the forged narrative as its reference and guide, the modern-day church constantly preach that the Gospel Jesus Christ was the incarnation of God on earth, and the personification of the very ‘Word’ of God. In light of the evidence of clerical reconstruction of pre-Christian documents, that preaching is not sustainable and revealed as a forgery. By placing the Essene writing from the ‘Vatican scrolls’ side by side with today’s Gospel of John it is immediately apparent that parallel passages exist and verbatim parallels are also identifiable when placing the ‘Vatican scrolls’ along side the Dead Sea Scrolls.
 
When discussing the sentence structure of the Dead Sea Scrolls, editors of the Dictionary of the Bible (Grant and Rowley; 2^nd Ed.; 1963; Pg. 205) acknowledged ‘the striking parallels in language’ to passages in the New Testament, ‘especially in the Johanine writings’. That was because the editorial committee was yet to learn that the original body of the John Gospel was, from the beginning, an Essene composition that originally made no mention of Jesus Christ, apostle John, or Christian personalities.
 
Other examples of church tampering are seen in the last sentence of the Gospel of John (21:25) that was taken from the Essene document, reedited, and forged into Christian writings in the Fifth or Sixth Centuries. The New Testament version reads:
 
…there are also many things which Jesus did; the which, if they should be written, every one, even the world itself could not contain the books that should be written.
 
However, the last verse of the Essene manuscript (see Genizah, Page —-; 21:25) refers to the ‘marvelous things’ the Essene monks did using ‘grasses and wondrous uses of sun and water’ in healing the sick, and the last sentence originally read:
 
…there are also many other things they did, which, if they should be written every one, even the world itself could not contain the books that should be written.
 
Church scribes simply changed the plural word, ‘they’, describing the Essene monks as a group, to the singular word ‘Jesus’, thus stealing the substance of the sentence and giving it an entirely new complexion. 
 
Given the fact that some Vatican documents are fragmentary, it is not possible to provide all verses needed for a full reconstruction of the writing circulated today under the name of John, but what remains establishes the genesis of the original structure. By restricting knowledge of the Gospel of John to the facts it is confidently said to be totally fictitious and the higher clergy have known that for centuries. When speaking of the Gospel of John in Volume eight (page 441) of the 1910 edition of the Catholic Encyclopedia, the church admitted that ‘the correct reading of the text is in many places doubtful’. But those suspicions fade into insignificance beside the great problem of the original exemplar of the Gospel of John found in the Vatican vaults.