 As most of you listening and on this channel are aware, the Christian faith is probably one of the most censored faiths out there. According to experts and scholars who have looked into the missing books of the Bible, there is allegedly 777 books that are supposed to complete the library of the Christian faith. Of course, most bibles only consist of around 60 books. Some denominations have more books than others. Obviously, the number 60 is far less than 777, so as we start to go through all these banned and heretical books of the Bible that we have access to, I know that for all of us who grew up in Christian homes, we're probably going to be shocked by some of the message. One of the most shocking things for me when I was studying and looking at this series to do on the dark outpost was finding the book of Q. Now it's no surprise as to why I was shocked by this given what's been going on since 2017. And with that being said, moving forward, I'm going to be calling this Gospel by its full name, which is Kuehl, which is a German word that means source. The reason why I cannot continue to call this Gospel by its nickname is because of censorship and I think you guys understand why that is. Now before we go any further into talking about this Gospel, I do want to remind you all that if you would like to go into a deeper discussion and a deeper study of these heretical Gospels then please join us on the dark outpost TV, The Inner Circle, on Tuesday evenings. What I do here on Wednesdays is just a brief recap. I also would like to give a very special thank you to all of our patrons. We have picked up a few more patrons over the last couple of weeks and I am super excited to have you guys here in the community. I am definitely considering doing a once a month Zoom call with my patrons $10 and up. If that is something that you are interested in, if you're a patron and you're interested in doing that, please let me know down in the comment section below or shoot me an email at esotericatlanta at gmail.com. Now over the last few Gospels that we've covered, especially the Gospel of the Holy 12, I have done a reading of the Gospel or what we have left of these Gospels. However, for this particular Gospel, I am not going to be doing a reading which I will explain why a little bit later on in this video. For this video, we're just going to be giving a brief history of this Gospel and some philosophy around this Gospel and why many scholars believe this Gospel existed at some point. Now, even though I am doing this Gospel as a podcast voiceover, as I have done some of the missing Gospels before this, I will be posting pictures of certain people that we're going to be talking about past and in our modern history as well, just to give you guys a better idea of where the scholarship lies and what the history really looked like during the early Christian days. So let's get started on this Gospel. So the Gospel of Cuell is considered Christianity's oldest Gospel and that is considered to be that by people who believe that this Gospel existed. I personally do believe that this Gospel existed not just because of any faith that I carry but literally because of logic in scholarship. So Cuell is considered to be the missing link between the early Christian faith and the Jewish faith that Jesus would have been a part of culturally and religiously. We have spoken about this on the dark outpost. The Christian faith that we see today is very different than its mother faith of Judaism. The Christian faith is considered the Judeo-Christian faith but our faith is more Gentile. In fact, the Gospel of Cuell is considered by some to be the Gospel of Jewish Christianity whereas the New Testament is considered Gentile Christianity. For those of us who grew up in a Christian church, we know that most of the New Testament consist of Paul's letters. And Paul was more concerned with the resurrection of Jesus as the central focus of the Christian faith than the story of his life. Now this is because Paul was not around for Jesus' life. He only experienced Jesus post his death. For most people who grew up in a Christian home, you know that Paul was Saul. And he had a moment where Jesus appeared to him and blinded him. It's very similar to the story of Arjuna in the Bhagavad Gita. In Sanskrit we call this Prativa, which is a flash of illumination. Paul had a flash of illumination which very much puts Paul into this Gnostic Christianity which we spoke about earlier when we looked at the Gnostics for a long time. The early church fathers, not in the legitimate church fathers but the Council of Nicaea church fathers. They didn't really want to include Paul's stuff because Paul was for the most part considered to be a Gnostic. For those that remember Gnosis means inner knowledge. It was this division between the nature of a person versus the soul of a person. And within God, the terms of God or Jesus' teachings, it is connecting that spirit to God, not necessarily the natural body. Now even though Paul was for a short time questionable in the traditional Christian sense. His concept of a focus of resurrection is something that we're really familiar with in our modern times. It's a theory that's lived on through the ages. But for us to understand the four canonized Gospels of the Bible, we have to put the early Christendom into perspective. And the four canonized Gospels are of course Matthew, Mark, Luke and John. Matthew, Mark and Luke are the three we're really going to be focusing on when we get to the Gospel of Kuala. So after the execution of Jesus, believe it or not, the early Christians did not know what to do. They were not expecting Jesus' execution to happen. So for those that joined us for our look at the Gospel of the Holy Twelve, the book we just got finished going through, you'll remember this from Judas' story. Judas was not expecting Jesus to be executed. For him to turn Jesus in for silver, it was literally like a get-rich-quick scheme because Jesus had gotten himself out of so many other situations before where they tried to kill him or stone him. And so Judas was sure he would get himself out of this situation as well. And for the early Christians, a lot of them really focused on Jesus' teachings. It wasn't really necessarily about the fact that he was executed in Rose again. It was more about his teachings to the people, something that I think the modern day church probably needs to pay more attention to. So once Jesus was executed, the disciples themselves, they were fugitives. And we've talked about that a lot as well. But they all had to leave the motherland. They all had to get out of town. So they dispersed. And when they dispersed, they created different splinter groups. Well, as in the Jewish fashion, many of the Gospels told the story of Jesus on a timeline. So we can see this from events talked about in the Old Testament or what is considered the Hebrew Bible. But to look at the spirit as the gnosis, or the early Christians did, meant they focused more on individual relationship with God through the actual teachings or sayings of Jesus without a intense focus on his death. Resurrection was spirit. And spirit is inner knowledge or gnosis. So in the early Christendom, we have two main groups of text. The first group we have, which we'll include with the Gospel of Kuehl, was a sayings gospel. This is a lot like the Gospel of Thomas, which was the first gospel we covered in this series. Now we'll get back to Thomas a little bit later. But this was a big in the first century and more important to this new Christian faith was this idea of sayings, because again, this goes back to the Gnostics who were the original Christians. The second main group of texts we have are the old Jewish text, which are timeline narratives with characters doing things in a format of a story. So again, think about the Old Testament. There's a story there, the Gospels. There's an actual beginning, middle end of a story there. So if we look at the four Gospels, the Bible organizes the four Gospels in the order of Matthew, Mark, Luke, and John. Within these four, one of these is not like the other. The oddball within these four Gospels is the book of John. We call Matthew, Mark, and Luke the synoptic Gospels. Synoptic means seen together. While John is pretty much by himself doing his own thing. I heard another commentator say that and I thought that was hysterical. There's John in the corner just doing his own thing. So because Matthew, Mark, and Luke are so similar in the way that they're told and in some parts they basically mirror each other. We have what we call the synoptic problem. So this is the first insight, this problem with the synoptic text into the Gospel of Quewell and later the Gospel of the Holy Twelve. For a long time scholars did not understand how the first three Gospels could be so alike if not identical in places because we have to remember the writers of Matthew, Mark, and Luke were not actually Matthew, Mark, and Luke. They were most likely students or students of students of Matthew, Mark, and Luke. And we're pretty sure that they were not in communication with each other. They were in different areas of the world. They might have known of each other. But there's no way that they really could have supported each other in the writing of these Gospels. They weren't sitting beside each other. So how is it that these Gospels are so alike? We have one hypothesis, which is called the Augustine Hypothesis. And this is a kind of outdated belief, although it's still held in a lot of fundamentalist or evangelical communities. And it's pretty much been disproven by carbon dating. But basically what they believe is that the Gospels were written in the order they appear, as if it were like magic, right? So Matthew was written first, then Mark, and then Luke. We know by looking at the book of Mark that Mark was probably written before Matthew and Luke. We know this because whoever wrote Mark was very primitive in his writing and wasn't really the best when it came to Greek. The person who wrote Mark probably was not a Greek speaker. Naturally, that was his or her first language. The fact that they could write anyway was saying a lot at this time because a lot of people could not read or write. And that's why they relied on certain students to be the ones to record these Gospels down because only certain people actually knew how to read and write. We believe that Mark was probably written around 70 AD. Then we go and look at Matthew, and they believe Matthew is a little bit more of a cleaned up version of Mark. The Matthew was probably written between 80 and 90 AD. And then we have Luke that was most likely written around 90 AD. John, the one over in the corner doing his own thing, was most likely written around 100 AD. So with the synoptic problem, for many, many years, scholars, biblical scholars and historians alike, scratched their head at how in the world can these Gospels be so alike when we know there's no way these people were together as they were writing these Gospels. Well, this brings us to a man named Herbert Marsh. Herbert Marsh was born in 1757. He died in 1831. He was a bishop for the Church of England. He was highly, highly educated. He spent his academic career scrutinizing the Gospels and believed the answer to the synoptic problem was that there had to be a proto-Gospel that had gone missing. So Marsh believed that there was a Gospel that all of these disciples of Jesus had on them, that their students then had when they dispersed. And so the students were using this proto-Gospel to record more Gospels. They were using it to make sure they were getting certain facts right. After their teachers had died or teachers' teachers had died and they wanted to continue this story. Because if you remember a lot of the early, not just in the Christian faith, but in all corners of the world, oral tradition was a big thing, where they would speak orally. And so over time, as human race evolved and grew, we realized we needed to start writing things down because through oral traditions, things sometimes get changed unintentionally. So they started to write down the stories of their teachers and they needed a proto-Gospel to double check the stories to make sure they were writing down the accurate stories. And so that's what Marsh believed. In 1801, Marsh's dissertation said, and I quote, deduced that there had been an original Aramaic Gospel narrative, which had been translated into Greek and circulated around. Marsh also claimed that Mark was the earliest Gospel and had two source materials. So in order for the writers of Mark to write Mark, they had to have two different sources. We already know that one of these sources was the Gospel of the Holy Twelve, which was not found until 1870. So at this point, Marsh didn't know which Gospel was what. He just felt like there was two source materials. And he called these sources Beth. Now, Beth at that point was a Hebrew term that he used. Marsh then went on to believe that Matthew and Luke were probably written by an unknown source and the Gospel of Mark. So they were using, now they had this unknown source and the text of Mark, which is why we see more primitive writing in its Greek form from Mark. I think for a lot of us that we don't see that because we have translated copies. But if we were able to go back and look at the original and we knew Greek, we would probably definitely see that Mark was more primitive. And that's why we see it being cleaned up in Matthew and in Luke. Now, Marsh was heavily criticized for his speculations. Smear campaigns started around him. In the early 19th century, it just seemed that people were unwilling to accept that there had been other source material. It's like they were unwilling to accept that there maybe possibly was some corruption in the early church that got rid of some of these original sources. Well, around 1832, a German scholar dug a little bit deeper into this theory. And he believed that he had proved the existence of a source material by studying the work of Papias of Heropoulos. Now, Papias lived from 60 to 130 AD. He was the Bishop of Heropoulos. Papias was a direct student of John and of Philip's daughter. So if you refer back to the Gospel of Philip and the Acts of Philip, you'll see more about Philip's journey into Heropoulos, where Philip was crucified as well. And it looks like Papias probably was around the same age as Philip's daughter. So he probably grew up with them. And he, as it is said in the academic books, he was a hearer of John. So that meant he actually probably was one of John's students as well. And of course, John makes a debut in the Acts of Philip, too. He goes into Heropoulos to see Philip actually during Philip's crucifixion. So we take the work of Papias pretty seriously because he was a student of people who actually knew Jesus and were Jesus's direct students. Now, Papias was also a peer to Polycarp. Polycarp was the Bishop of Smyrna. And I'm going to place a map here so you can kind of see the distance between Heropoulos and Smyrna. Now, Polycarp is famous for his death. He died a martyr. He was bound and burned at the stake. A lot of those early Christian fathers did not die in peaceful ways, unfortunately. But Papias had expositions of the sayings of the Lord. So he was the first known church father to collect sayings of Jesus. So this is basically what we see in the Gospel of Thomas and what they believe is primarily the Gospel of Cuell. So if you remember back to our beginning where we spoke about the two different sources, you had one group of texts that were just sayings or teachings of Jesus and another group of texts that were timelines of Jesus's life. So we're looking now at two source materials that these original Christians had. Then we're looking at the book of Cuell and the Gospel of the Holy 12, the book of Cuell being the sayings gospel and the Gospel of the Holy 12 being the timeline gospel. But these were the two sources, possibly, that the original Christians had. So this German scholar in 1832 believed that Papias had this gospel of Cuell and spoke about it. It was the earliest extended record of all the gospels. All the early church fathers had access to his work. His work is now lost, in my opinion, this is just my opinion, it was lost on purpose. So we know logia means sayings. We talked about that with the Gospel of Thomas, the logias are sayings. So it's believed that when Papias refers to the sayings of Jesus, he again is possibly referring to another source. He had available with his sayings possibly given to him by John, who again was a witness to Jesus, or Philip's daughters and they were daughters to a witness of Jesus. So this German scholar had what he felt like pretty definite proof that there existed a source material. Now a few years later in 1838, another German scholar expanded this theory and he started calling the missing source Cuell, which is the German word for source. Now of course we know in 1870 that the gospel of the Holy 12 was discovered and was thought to be another source gospel of a character-based story of Jesus' life and timeline. And then when we came into the 20th century, a lot of scholars lost interest in this Cuell. They knew they had the gospel of the Holy 12, but they just kind of gave up on this idea of there being another lost gospel of sayings. And that was until the 1950s when the gospel of Thomas was discovered. After the gospel of Thomas was discovered, interest then rose again in finding this source material that Thomas might have gotten some of his sayings from or the students of Thomas who wrote the gospel of Thomas might have gotten his sayings from because the gospel of Thomas again is a gospel of sayings, not a timeline story narrative gospel. Now they do believe that the gospel of Thomas was one of the first written gospels. It possibly dates even before the gospel of Mark. So when we look at these really early gospels, we're getting closer and closer and closer to the actual life of Jesus. This is probably or should be, for that matter, some of the more important gospels because they're coming more directly from the source whether than just being information passed down through the ages. Now a man named John as Klopen Borg, and I really hope I'm saying his last name right, he thinks that this gospel of Cuell probably had three stages, the wisdom sayings, the judgment sayings, and the temptation of Jesus. Now I do have my own copy of the gospel of Cuell. And what I'm gonna say about the gospel of Cuell is that what they've done to recreate this source that they believed existed is they've gone through and they've taken places in Matthew and Luke and they've shown you throughout the gospel where they match. This is why I am not going to read through the whole gospel of Cuell. If you have the Bible, then you have the source of the gospel of Cuell. And if you would like to purchase the hard copy of the gospel of Cuell, I will place a link down in the description box below. But for my copy, I will give you just one example. The sayings, the gospel of Cuell, John's preaching, they're taking this from the similarities between Luke chapter three, verse seven through nine and Matthew chapter three, verse seven through 10. So coming from Luke first, so John would say to the crowds that came out to get baptized by him, you spawn of Satan, who warns you to flee from the impending doom? Well and start producing fruits suitable for a change of heart and don't even start saying to yourselves, we have Abraham for our father, let me tell you God can raise up children for Abraham right out of these rocks. Even now the ax is aimed at the root of the trees. So every tree not producing choice fruit gets cut down and tossed into the fire. Then we move over to the Matthew. When he saw that many of the Pharisees and Sadducees were coming for baptism, John said to them, you spawn of Satan, who warns you to flee from the impending doom? Well then start producing fruits suitable for a change of heart and don't even think of saying to yourselves, we have Abraham for our father, let me tell you God can raise up children for Abraham right out of these rocks. Even now the ax is aimed at the root of the tree. So every tree not producing choice fruit gets cut down and tossed into the fire. And so as you start to go through the Gospel of Cuell, you see that they start to then take on, so this must be Q or Cuell versus chapter three, verse seven through nine. And as I've noticed, if you look at different copies of the Gospel of Cuell, you are going to see different ways that it is organized by whoever the scholar was that put it together. The copy that I read from on the Dark Outpost, Dark Outpost is my own home. That's because the copy that I read on the Dark Outpost was a little bit easier for me to read through than my own copy. So I would suggest that you get your own copy of the source material of Cuell. Now I have been asked if I think that this source material, this missing Gospel has anything to do with the military back channel by the same nickname that I cannot say on YouTube. And in my gut, I kind of think it does. I think there is some connection there, but I guess we'll just have to wait and see as time rolls forward. I also again have said many times that I do believe that eventually we will have access to the Vatican library and all the secrets that the Vatican has kept from us will be made available to us. I know a lot of Christians I've spoken to are ready for all the Gospels to be revealed and to understand what really happened in the early days of the Christian faith, but I know that there are other Christians out there that are scared and fearful of learning different things than perhaps was taught to them. But there's no need to be afraid because the one thing that is true, really true, and the one thing that is everlasting is that God is love, period. It's all about love. Thank you again for sitting through this episode on the missing Gospel of Quell. Of course, we went into it a lot deeper on David's show. So once more, if you would like to get into a deeper conversation with these missing Gospels, then please join us on Tuesday nights on The Dark Outpost. The next Gospel we're gonna be covering is the Gospel of Judas. And I'm really excited about going through these Gospels. Every time I sit down and look through the list, I always, I can never decide which one I wanna do next, but we're gonna go ahead and do the Gospel of Judas because we've had a lot of questions about that because of the information we learned about Judas in the Gospels of Holy 12. We've already talked about Judas a little bit on our Vampire episode back in the fall, but we're gonna go ahead and do a deep dive into Judas after we finish this Gospel of Quell. So I hope you'll join us for that. Once again, thank you to Josh McKay for doing our opening song. If you would like to purchase this opening song, there is a link down in the description box below. And thank you as always to Todd Roderick for helping me get this video out to you guys. Please don't forget to join us on Friday evening at seven o'clock Eastern Standard Time to start going over the raw material. That should be really fun. And I'm really looking forward to doing that with you guys. All right, I hope you all have a wonderful Wednesday and I will talk to you very soon. Bye.