The Great Gospel of John (in the original German published as Das große Evangelium Johannis or Großes Evangelium Johannes) is a neo-revelationist text by Jakob Lorber, extending to about 2,000 pages in print, published in ten volumes. It is the major work of Lorber's "New Revelation" based on interior locution. It was written over the course of several years in the middle 19th century, in Austria. Occultist, Leopold Engel in 1891 wrote an addendum in an "11th volume", purportedly also based on interior locution. Supporters of the authenticity of Lorber's revelation are divided as to the authenticity of Engel's.
The Great Gospel is a detailed first-person narrative of Jesus' last three years of ministry on Earth. It is a day by day account of his miracles, healings, and conversations. It is built on the same structure of the original Gospel of John. The biblical gospel of John however places a strong emphasis on grace, whilst in the 'Great Gospel of John', love, and particularly works of love, are emphasised and considered even more important than truth.[1]
Lorber presents a Christology where the Christ is God in the flesh (Monophysitism).
Whereas some of the chapters in the biblical book of John are not covered at all, other sections are added and in much detail. Pharisees are for example revealed to be extremely dangerous, continually plotting against Jesus even though he often forgave them; at one point, a Pharisaical plot to steal from the Romans is revealed, and at their trial Jesus, whose reputation for keen wisdom is known to the Romans by this time, is consulted. The Roman centurion is willing to execute the Pharisees because of their attempt to bribe him, yet Jesus says to let them go, after dividing their plunder: one third to Rome, one-third to the centurion's local needs, and one-third to the poor people of the nearby communities, some of whose children had been kidnapped by the Pharisees, to be sold as slaves.
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In chapter 10:17 of the first book of the Great Gospel of John, Lorber explains the gospel of salvation as three steps. Firstly a person needs to master his flesh. Secondly he needs to purify his soul through works of love. Thirdly a person's spirit needs to be awakened from the grave of judgement. These three steps are described as the process of rebirth. In chapter 18:8 the Lord is described to explain to Nicodemus that to be born of water means to be born of humility, and only then by the Spirit of Truth, which is described to be impossible to be received by an inpure spirit. This is how entry to the Kingdom of God is described to be made possible. This differs from the biblical message of salvation as per Orthodox Christianity who claims that salvation is available to "whosoever believes" in Jesus, no matter how sinful their past, all because of the love and kindness of God.[2]
In chapter 62 of the first book of the Great Gospel of John, the mission of Jesus on Earth is described as to invite those from darkness to the Kingdom of love (via his message of love). Verse 9 describes that up to date, not one soul could, when she left her body, lose herself from the earth and that countless suffer in the night of the earth. It is described that when Jesus ascends to heaven he will open the heavens and in exactly the same way every person will enter eternal life. It is described that this is the task of universal reconciliation which the Messiah has to accomplish and absolutely nothing else. Jesus came to Earth, according to Lorber's writings, to bring people to the right path, through friendly and loving teaching. ("Great gospel of John V11 188:11) The 'Great Gospel' does not place emhpasis on the crucifixion of Christ, nor on the blood of Jesus for the atonement of sin, but emphasises only the teaching of love and it's adherence by followers as means to salvation.
Lorber does not reveal Jesus as one of three in a holy Trinity. In chapter 197 of the seventh book of the Great Gospel of John it is described that within his being is two aspects. The one is love and the other is the outpouring of a flame of life. These two is then considered one. Jesus alone is considered God (Monophysitism).
In chapter 23:6 of the first book of the Great Gospel of John, it is explained that only one thing is necessary, and that is to adhere to the teaching of Jesus. Baptism is described as a type of washing, that has some benefits and it is described that after Jesus's teaching many went to be baptised by John. Repentance is not a requirement for this type of baptism as is indicated in the Acts church in the biblical account of baptism.
In chapter 59 of the first book of the Great Gospel of John, it is described how Jesus corrects a God-fearing man, by telling him it is not right for him to have fear of God as the only thing God wants is love. In chapter 58 of the second book of the Great Gospel of John verse 3, the angel explains that one should speak to God as if He was one's equal. None of the benefits of fear of God as mentioned in scriptures are mentioned in the 'Great Gospel'.
In chapter 63 of the first book of the Great Gospel of John, it is described how Jesus gave his followers heavenly wine which helped them to love more. It was a special kind of wine, which only increased the amount of love of those who already had love, but which could not produce love where there was none to start with. Christian communion which are mentioned 43 times in the New Testament Communion (Christian) are replaced by this special type of wine in the 'Great Gosel' of John.
In chapter 70 of the first book of the Great Gospel of John, it is preached that judgement can never be out of love, and how where there is no love there can be no truth either. The reader is assured that as long as he holds on to love, he will find truth everywhere. Opponent of neo-evangelism, Dr. John C. Whitcomb, Jr, points out that there is no teaching whatsoever in the New Testament suggesting that love is more important than doctrine or Truth, in his article "when love divorces doctrine and unity rejects truth".[3]
In chapter 26 of the second book of the Great Gospel of John, it is elaborated how the law of Moses is to be kept. There is no differentiation made in Lorber's writings between an Old Covenant and a New Covenant.
In chapter 77 verse 5 of the second book of the Great Gospel of John, the appropriate measures of love are explained. Six measures to self. Sixty to ones neighbour and six hundred to God. Joel Mawhorter however points out in his article "love your neighbour as you love yourself" that the commandment of Jesus in Mat 22:39 could be interpreted to say that I must love my neighbor neither more nor less than I love myself. [1][4]
In the Great Gospel of John, book three chapter 215 verse 2 , it is explained how sex should never be engaged in for the pleasant feelings associated with it, but always only to produce an offspring. In chapter 242 of the first book (verse 10 and 13) of the Great Gospel of John, it is preached that certain food should be avoided to the benefit of the spiritual development of the soul. Such foods includes unripe fruits, potatoes and coffee.
The First Vatican Council of 1869/1870 considered Lorber's writings heretical and set them on the index. The Evangelische Zentralstelle für Weltanschauungsfragen (EZW, an apologetic institution of the Evangelical Church in Germany) published an evaluation of Lorber and his work in 2003. While they conclude that the work can be regarded as exhibiting bona fide piety, they reject any claim of supernatural revelation.[5]
The Great Gospel of John was published posthumously in 10 volumes, by the Lorber-Verlag, a dedicated publisher based in Bietigheim-Bissingen, Germany. Engel's addendum was published by the same publisher as volume 11. The 1st edition dates to 1871; the 8th edition to 1996.
An abbreviated English translation in six volumes has appeared with Merkur Publishing.[6]
Volume 1 of the Great Gospel of John [7] can be read online in the German Publishers English web page [8] and several other volumes can also be viewed.