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Got it — you’re talking about a revisionist/historical interpretation of early Christian texts. Let’s unpack this carefully, because it blends apocryphal writings, historical research, and controversial theories.
1. Judas and the Gospel of Thomas
The Gospel of Thomas is a non-canonical collection of Jesus’ sayings (likely mid-late 1st century CE).
Unlike the canonical gospels, it focuses on secret knowledge and inner experience rather than narrative miracles.
Some scholars and writers propose that Judas Iscariot in this text is portrayed less as a traitor and more as a disciple who understands secret teachings.
The claim you mentioned:
“Judas had a meditative experience mid first century that inspired a revolt.”
This likely refers to interpretations where Judas receives direct mystical or Gnostic knowledge, perhaps through meditation or contemplative practice.
This “experience” might have been seen by later followers as empowering political or social action, including uprisings against Roman authorities.
Note: This is highly speculative — the Gospel of Thomas does not explicitly say Judas led a revolt, but some scholars extrapolate connections between apocalyptic/gnostic thought and anti-Roman sentiment.
Key idea: In some Gnostic or mystical readings, Judas becomes the enlightened disciple, not the betrayer. His “meditative experience” symbolizes direct revelation.
2. Ralph Ellis and Jesus Barabbas
Ralph Ellis is a modern writer and historian known for controversial theories on early Christianity.
In his work (e.g., Jesus: Last of the Pharaohs and Jesus, Last of the Pharaohs), he argues:
The historical Jesus may not be the canonical Jesus of the Gospels.
He suggests a figure named Jesus Barabbas may have been the “real” historical person inspiring early Jewish revolts.
Barabbas in the canonical gospels is a prisoner freed instead of Jesus during Passover; Ellis proposes:
Jesus Barabbas was a revolutionary leader, possibly linked to Zealot movements against Rome.
Over time, the story of Jesus Barabbas may have merged with or been replaced by the theological figure of Jesus of Nazareth.
Key idea: Ellis’ theory separates the mythic or theological Jesus from the historical revolutionary figure, suggesting the gospel narratives encode political and social realities of 1st-century Judea.
3. Connecting the Two
The link you mentioned seems to combine:
Gnostic/mystical interpretation of Judas (inner revelation, meditative experience).
Historical research suggesting Jesus Barabbas was a real revolutionary figure.
In this framework:
Judas’ meditative experience = mystical knowledge or insight.
Jesus Barabbas = historical figure leading revolt.
Canonical Jesus = theological figure constructed later to reflect spiritual truths.
This interpretation suggests early Christianity merged mystical, ethical, and revolutionary elements: mystical insights (Thomas/Judas) + socio-political revolt (Barabbas).
⚠️ Caveats
The Gospel of Thomas is not historical narrative; it’s mostly sayings. Any revolt connection is speculative.
Ralph Ellis’ theories are controversial and not mainstream among scholars.
These ideas are best approached as interpretive hypotheses, not established historical fact.
If you want, I can make a timeline/diagram showing: Judas’ mystical experience → Gnostic/Thomas interpretations → Jesus Barabbas’ revolt → canonical gospel formation. That often makes these speculative connections much easier to visualize.
Do you want me to do that?
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