Final on My Personal Canon – The Protennoia Johannine Secessionist Canon

Final on My Personal CanonThe Protennoia Johannine Secessionist Canon

Core: [Note: the essential Core consists of TriProt, ApJohn, and GosJohn, in that order:]

  1. GosThom
  2. GosMark
  3. GosJohn
  4. ApJohn–LR
  5. TriProt — perhaps the most powerful work
  6. GosPhil
  7. The Sethian Neoplatonic treatises Allogenes, Marsanès, and Zostrianos
  8. GosTruth, particularly as related with ApJohn & TriProt

Supplemental:

  1. A view on GosEgypt
  2. The Hypostasis of the Archons & On the Origin of the World
  3. RevJohn

Footnotes not to be covered:

  1. The Old Testament
  2. The Pauline Letters
  3. The Johannine Epistles
  4. GosMatt
  5. GosLuke
  6. The Valentinian rewrites of the Sethian material in The Nag Hammadi Library as well as the Pistis Sophia
  • Note I: GosMark effectively bridges GosThom (one could call this work a Synoptic given many of its sayings, though there are many others that are much more mystical, and it does not discuss the crucifixion) with GosJohn. Those key sayings that are included in GosMatt and GosLuke are, for the most part, picked up by GosThom & GosMark. In fact, there is some nice overlap between GosMark & GosThom, just as there is similarity between GosMark & GosJohn.
  • Note II: It gets technical, as recently I demoted GosMatt & GosLuke to Footnotes because of their reliance on OT texts with their exhaustive genealogies, incorrect facts such as Jesus being born in Bethlehem in order to tie themselves to OT prophesy (GosMark & GosJohn have him born in Galilee,) etc. The Johannine Epistles are footnotes as well as they were not written by the same author(s) of GosJohn, and they actually mix up facts routinely from the original Gospel. In fact they were most likely written to refute some of what GosJohn overtly states in its text. They too were attempts to ward off the secessionists, which of course I am. The discourse presented in the Honing the True Canon Section extensively discusses why the Pauline works are not to be covered, and a good portion of this work discusses why the Valentinian treatises also are not to be included. Keep in mind that the Valentinians had a link to Paul via his disciple Theudas, thereby shedding some light on how they’re related.
  • Note III: I recently promoted GosTruth to the Core. Support comes from Dr. Larry Hurtado’s Lord Jesus Christ, pp. 543-544: “As a further expression of this emphasis on Jesus as revealer, in Gos. Truth “the Savior” is also the “Word” (16:34,) the expression of “the hidden mystery, Jesus, the Christ” (18:15-16,) who enlightened those who were in darkness” and showed them “a way,” which is “the truth which he taught them” (18:17-23.) This Word reveals the Father’s thought, and was the “first to come forth” according the the Father’s will (37:5-19.) The Word reveals that the Father knows the origin and end of the elect, and this end is “receiving knowledge about the one who is hidden, and this is the Father,” from where the beginning came and “to whom all will return who have come forth from him” (37:35-38.5.) The echoes of The Gospel of John are obvious.”

I will also quickly mention that it’s rather interesting: if one reads one of the Synoptics (inclusive of GosThom, but exclusive of GosMark) it’s almost as if Jesus’ vernacular peers through in a certain form throughout each treatise, whereas when one reads GosJohnApJohn, or TriProt (as well as GosMark — the earliest,) it seems like another form due to the artistic portrayal of the verbiage, perhaps the Spirit’s (Christ’s if not the Father’s–if not the Holy Spirit’s) dialect. At least in theory, GosMark is considered to be one of the Synoptics, so this aspect does remain a mystery to me. Potentially, Mark’s author could have read the same source material and changed the verbiage according to direction given to him by the Holy Spirit (in this case Epinoia.) Of course, Mark was the first irrespective. Furthermore, there is yet another possibility: perhaps Jesus’ vernacular appears in GosThom, GosMatt, and GosLuke, whereas it’s Christ’s in GosJohn, GosMark, ApJohn, and TriProt — if not Father’s himself.