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plères kàritos kai

plères kàritos kai alethèias... (full of grace and truth ...) ek tù pleròmatos autù emèis pàntes elàbomen kai karis antì kàritos... (From his fullness we have all received, grace upon grace) In Chapter 3:19 and 3:35 Jesus and John the Baptist say: tò phòs elèluten eis ton kòsmon... (light has come into the world...) o patèr agapà tòn uiòn kai pànta dèdoken en te keirì autù... (The Father loves the Son and all [things] gave [has placed] in his hand ...) In Chapter 5:24, speaking of the mission of the Son and the power over death, Jesus says of himself: ò tòn logon mù akùon kai pistèuon... metabèbeken ek tù thanàtu... (the [one] to my word listening and believing... has passed from death to life...) And yet, in chapter 8:12: egò eimì tò phòs tù kòsmu... (I am the light of the world ...) In Chapter 10:11: egò eimì ò poimèn o kalòs… (I am the good shepherd ...) Later on in chapter 10, while defending himself from the accusation of blasphemy addressed by the Jews wanting to stone him, Jesus pronounces the supreme declaration that corresponds to what we read in Poimandres §5, where it is said that Logos coming from God (Noùs) is the son of God. In John 10:36, we thus read: onò patèr eghìasen kai apèsteilen eis tòn kòsmon... oti èipon, Uiòs toù theoù eimì?... (the one whom the Father has sanctified and sent into the world...because I said, “Am I God's Son”?) If you make a quick comparison with the quotations from Poimandres, there are many correspondences between the two texts, which suggest a possible cultural and religious common basis. The author of the Gospel of John proceeds from a completely different basis, inspired by the story of a man (Jesus Christ) with whom for some years he had lived with, and shared experiences until his death. On this historical basis, consisting of both important and seemingly inconsequential daily life 172

experiences, the author of the Gospel inserts his philosophical and religious speculations, which have much in common with the Corpus Hermeticum, generally speaking, and particularly with Poimandres. Hence come the doubts, and hence the question arises about the origin of the supposed “inspiration” which led to the writing of this text that Christian Religion believes to have been “dictated” by God himself. Possible Influences? The bible tells us about beings that have come from other worlds and created mankind; over the centuries these beings have been transformed into divinities and the original plurality has been reduced to a single god. Meanwhile, we can't help noticing that the author of the Fourth Gospel, the most spiritual one, is steeped in hermetic culture, he loves to use mental and literary categories full of symbolism of difficult allegorical interpretation. That's why it seems reasonable to ask questions, first of all the one that entitles this chapter: Are the mystical and theological elaborations of the author of the Fourth Gospel, truly and clearly, of divine inspiration, directly dictated by God, or rather are they a product of the times? Aren't they more seemingly a mystical reading of historical events that occurred some 50-60 years before the writing of the book? Are they perhaps a reinterpretation made in the light of the same teachings that have inspired other works written in the same historical and cultural moment? Might they be the result of the educated thought looking for new, concrete and persuasive answers to mankind's anguish, considering that mankind had for centuries no longer enjoyed any direct relationships with deities and was therefore desperately trying to recreate it again? Hence is there a truly divine inspiration for the so-called Holy Scriptures? In this attempt at reconstructing a spiritual divinity that could replace the 173

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