Over the past couple of years I have been repeatedly focusing and brooding on the Fourth Gospel (‘John’s’) on the basis that it is the primary and most authoritative source – and on the assumption that it is a wholly coherent work, which ought to be studied in ‘isolation’ from the Synoptics; and which is written both literally and mystically.
I have been astonished again and again by what seems to be said implicitly, but in a manner which I believe to have been perfectly understood at the time and by the intended readership.
In what follows I am not trying to persuade, but simply to state what seems to me the case – at my present level of understanding.
The Restoration is notable for its emphasis on the importance of marriage and family to the Christian life; aspects which are generally thought to be missing from the Gospels. But the more I read and think about the Fourth Gospel, from Chapter 10 onwards; the more I perceive of marriage and family.
What the Gospel seems to be telling me concerns Jesus’s increasing involvement with the family from Bethany with Lazarus and Mary as siblings. My understanding that the raised-Lazarus is the author of the Fourth Gospel – the Beloved Disciple; that the episode of Mary of Bethany anointing the feet of Jesus with spikenard was a mystical marriage ceremony; and that Mary Magdalene is the same person as Mary of Bethany – after her marriage to Jesus.
While there seems no way I could prove these three assumptions, they cohere wonderfully with the subsequent events of the Gospel. That Jesus is described as loving both Lazarus and the Beloved Disciple – and that we do not hear of Lazarus’s fate, by that name.
The fact that the Beloved Disciple does not abandon Jesus after the arrest as do the other disciple (Jesus being now Lazarus’s brother by marriage); the presence of the Beloved Disciple and Magdalene at the foot of the cross, and Jesus’s request that his mother be cared for by this family of whom Jesus is now a part; the presence of Magdalene at the tomb and her interactions with the risen Christ – the fact she is the first to see the risen Christ, and that she touches him; and the last episodes of the Gospel including the implication that the Beloved Disciple will live until the Second Coming – which is possible since he has been raised from the dead – probably literally resurrected. (This chimes with the Pharisees desire to kill Lazarus, but apparently not being able to.)
If my three assumptions are accepted, then Chapters 11-21 of the Fourth Gospel take-on a marvellous extra dimension of which the above are only a part. I suppose that these facts were not mentioned explicitly because they were known to the intended readers, at the time of writing.
If we return to the principle of coherence – then the incompleteness of the account of Lazarus’s fate is simply that he becomes referred to as the Beloved Disciple – what, then, of Mary Magdalene – what became of her? Why is she never written of again?
My current best idea is that the exchange with Mary at the tomb implies that she would join Jesus after he had ascended – she presumably being translated to Heaven. “Touch me not; for I am not yet ascended to my Father” means therefore: stop touching me just now – we will be able to touch one another when I am ascended “unto my Father, and your Father; and to my God, and to your God.” Such a form of address seeming appropriate to the wife of Jesus; in the sense that God has become by mystical marriage (ie. full and final celestial marriage) her Father ‘in Law’, and her God – in the same kind of direct way as for Jesus.
I am aware that this must sound wildly speculative, indeed irresponsible, to most Christians; but although I may well be wrong, I think this interpretation is at least consistent with the Restored theology. The fact that such an understanding was ‘missed’ for 1800 years perhaps explains why the Restoration was necessary on the one hand; and on the other hand it provides a plausible Biblical grounding for some of the major substantive developments revealed by Joseph Smith.